11241	----	Library Project Management Team, Christine De Ryck and the PG Online Distributed Proofreaders. WEE ONES' BIBLE STORIES SHORT SKETCHES OF THE BIBLE SPECIALLY ILLUSTRATED FOR THE LITTLE FOLKS [Illustration: Knock. It shall be opened unto you] 1903. FEEDING THE MULTITUDES. Jesus had chosen twelve out of the many who flocked about Him wishing to be His disciples, and these twelve were called apostles. He sent them forth to preach the gospel, giving them power to cast out evil spirits and to heal diseases; and when they were about to go forth upon their mission, He gave them instructions regarding what they were to do, and warned them of the persecutions which would be heaped upon them. He also bade them be strong and not fear those who had power to kill the body only, because the soul was far more precious. So the apostles went out into the cities and towns and preached the word of God and carried blessing with them. When they came back they told Jesus what they had done, and they went with Him across the sea of Galilee to a quiet spot where they could rest and talk over their work. But the people went around the sea, or lake, to join them on the other side; and when Jesus saw the crowds He was sorry for them, and taught and healed them again as He had done so many times. In the evening His disciples urged Him to send the people away that they might buy food for themselves in the village; but Jesus said, "Give ye them to eat." The disciples thought this would be impossible. "We have here but five loaves and two fishes," they told Him; and when He said, "Bring them hither to Me," they obeyed Him with wonder. Then Jesus commanded the people to sit down in groups upon the green grass; and He took the loaves and gave thanks to God for them, and broke them into pieces, handing them to His disciples to give to the people. He divided the fishes also in the same way, and the disciples went about among the groups giving each person a share, and everyone had enough to eat; for although there were about five thousand men there, besides women and children, the food was sufficient for all. Even more than this, when the multitude had eaten all that they wanted, the disciples gathered up twelve baskets full of the broken pieces. When the people saw this wonderful miracle which Jesus had done, they wished to make Him king at once, for they thought He was the Promised One for whom they had been so long waiting, and they did not know that the kingdom of Christ was not to be an earthly kingdom. But Jesus would not allow them to make Him king, and He left them and went up on the top of a mountain alone. On another occasion when a great crowd had gathered to hear Him and had been for a long time without food, He called His disciples to Him and told them that He felt very sorry for the people because they had been fasting three days, and He could not send them away so weak and hungry for fear they would faint before they could reach home. But His disciples said they did not know where they could get food for so many, as they were in the wilderness. Jesus asked them how many loaves of bread they had, and they told Him seven, and also a few small fishes. Then Jesus bade the people sit down on the ground around Him, and He took the seven loaves and the fishes and offered thanks to God; afterwards, He broke the loaves into pieces as He had done before and gave them, with the fishes, to His disciples, and the disciples distributed them among the people. As they gave out the food it continued to increase wonderfully, so that all the people were fed; and even after that there was food enough left so that they took up seven baskets full, although about four thousand men, with many women and children, had eaten. These miracles show not only the power of our Lord, but His tenderness and thoughtfulness for those around Him in the everyday affairs of life. He not only cared for the souls of His people, but for their physical comfort as well; for His heart was ever open to the cry of human need. One of the first acts by which He manifested His power to the men who afterwards became His disciples, was an act of helpfulness. He saw two ships by the Lake of Gennesaret with the fishermen near by washing their nets, and going aboard one of the ships, which belonged to Simon Peter, He asked him to put out a little way from land; then, when His request had been complied with, He taught the people from the ship. After He had finished His teaching, He said to Simon, "Launch out into the deep and let down your nets for a draught." Simon told Him that they had worked all night and had caught no fish, but that they would do as He bade them. And when they had done so, the net was filled so that it broke, and they had to call to their partners in the other ship to come and help them; and both ships were filled. Then Peter and James and John left all to follow Jesus. JESUS CALMS THE TEMPEST. At one time when Jesus had entered a ship to cross the Sea of Galilee with His disciples, a great storm arose and the waves nearly covered the little vessel, so that they were apparently in great danger. The disciples were frightened, but Jesus was asleep and the storm did not disturb Him. As it grew worse and worse and the disciples became more than ever afraid, they went back to where Jesus lay and wakened Him, crying out, "Master, dost Thou not care that we perish?" When they said this, Jesus arose and spoke to the winds and the sea, saying, "Peace, be still!" Then at once the wind went down and the sea became calm, and the hearts of the men were filled with wonder and still greater faith and awe, while they said to one another, "What manner of man is this, that even the wind and the sea obey Him?" They had not yet learned that Jesus had power over all things whenever He chose to exercise it. At another time when the disciples had crossed the Sea of Galilee, expecting that Jesus would join them upon the other side, a storm came up, suddenly as before, and the waters were quickly piled up in great waves; for the lake was narrow and deep, and the storms usually burst in full fury with little warning, doing much harm before there was a chance to escape. At this time the disciples had hard work to row the boat against the wind, and it was tossed about here and there by the waves in the middle of the sea until, toward morning, Jesus went out toward it, walking upon the water. When the disciples saw Him coming they thought it was a spirit and were frightened: but He spoke to them, saying, "Be of good cheer; it is I, be not afraid." [Illustration: JESUS WALKING UPON THE WATERS.] Then Peter said: "Lord, if it be Thou, bid me come unto Thee on the water." Jesus said, "Come," and Peter stepped out upon the water and started toward the Master; but his faith was not strong enough, and as he began to sink he cried, "Lord, save me!" Jesus stretched out His hand and held him up. "O thou of little faith," He said, "wherefore didst thou doubt?" When Jesus came into the boat the storm ceased, and soon they reached the shore. Then the disciples worshiped Him and said, "Of a truth Thou art the Son of God." RUTH AND NAOMI. The story of Ruth and Naomi is one of the sweetest and most touching of all the Bible stories. It shows the beauty of unselfish devotion and constant love, and the happiness which they brought, and teaches a lesson which is very helpful to us all. A long time ago, in the days of the judges of Israel, there was a famine in the land of Canaan, and a man named Elimelech, whose home was in Bethlehem, went with his wife Naomi and his two sons to live in Moab. After they had been there a while Naomi's husband died, leaving her with the two sons. Then, by and by, the sons married, and their wives were very good to Naomi, and loved her. But it was only ten years before both of the sons died, and Naomi thought it was best for her to go back to her old home in Canaan; for she had been told that there was plenty in the land once more, and she wanted to see her own people and the relatives of her husband who was dead. So Naomi told her daughters-in-law to return to their own homes, because she could not expect them to be willing to leave everything for her sake. "Go, each of you, to your mother's house," she said; "the Lord deal kindly with you as ye have dealt with the dead and with me." But they both wept and clung to her, saying, "Surely we will return with thee into thy land." Naomi, however, thought they would be unhappy if they left their own country, and she urged them to stay there and let her go alone; so one of them kissed her over and over again and promised to do as she bade; but the other, who was named Ruth, would not leave her. "Entreat me not to leave thee," she pleaded, "or to return from following after thee; for whither thou goest I will go, and where thou lodgest I will lodge; thy people shall be my people, and thy God my God; where thou diest I will die, and there will I be buried; the Lord do so to me and more, also, if aught but death part thee and me." Then Naomi stopped urging her to return, and they went together to Bethlehem, where the friends of Naomi were very glad to welcome her and greeted her in a very friendly manner, saying again and again, "Is this Naomi?" [Illustration: THE ASCENSION INTO HEAVEN.] But she answered: "Call me not Naomi, but call me Mara, for the Almighty hath dealt very bitterly with me." She said this because Naomi means "pleasant" and Mara means "bitter," and the sorrowing widow felt that her life was a bitter rather than a pleasant one, since she had been bereaved of her husband and sons. There lived in Bethlehem a man named Boaz, who was a relative of Naomi's husband, and who was also very wealthy. He had a large farm and many people, both men and women, worked in his fields, and as it was about the beginning of the barley harvest when the two women came to Bethlehem, these fields presented a busy appearance. Ruth wished to do something to help support herself and her mother-in-law, so she begged Naomi to let her go into the fields and glean after the reapers--that is, to gather up the barley that was left after they had made up the sheaves--and Naomi told her that she might go. [Illustration: THE PRODIGAL SON.] Ruth happened to choose the field of Boaz to work in, and when the wealthy man came into the field and saw her, he said, "The Lord bless thee!" but he did not know who she was. As he went away he inquired of the head reaper about the young woman, and afterward he said to Ruth: "Go not to glean in another field, but keep here close to my maidens." He also spoke to his young men about her, telling them to be kind and courteous to her, and he bade her go and drink of the water which they drew whenever she was thirsty. When Ruth wondered at his kindness and asked him why he was so good to a stranger, he told her that he had heard of her love for Naomi and her unselfish devotion, and he said: "The Lord reward thee, and a full recompense be given thee of the Lord God of Israel, under whose wings thou art come to trust." He invited her also to sit with his reapers at meal-time, and he waited upon her that she might have enough to eat and drink. When she had gone he commanded his young men to let her glean among the sheaves and to drop some handfuls purposely for her, and not to find fault with her or reprove her. So Ruth worked in the field all day, and then beat out the barley which she had gleaned and took it to the city to show Naomi, who was very glad, indeed, and very thankful. Naomi asked Ruth where she had gleaned, and when she had heard the whole story, she told her that Boaz was a near relative and that it was well for her to stay in his fields, as he had given her permission to do, until the end of the harvest. So Ruth kept close to the maidens who gleaned in the fields of Boaz until the end of both the barley and the wheat harvests. Then one night when Boaz was to have a winnowing of barley, Naomi told Ruth to make herself ready, putting on her best clothing, and to go to the winnowing and the feast and to ask Boaz what she should do. The winnowing is the fanning out of the straws from the kernels after the husks have been beaten off. A great many people helped about the work, and a feast was prepared for them. Ruth did as Naomi had told her to do. When she had informed Boaz that she was a near relative he said, "Blessed be thou of the Lord, my daughter." Then he told her not to be afraid, but to bring the long veil which she wore, and when she had brought it he poured a large quantity of barley into it. She carried this to the city and gave it to her mother-in-law, telling her what Boaz had said, and Naomi was comforted; for she knew that Boaz would advise them wisely. After this Boaz went to the city and consulted with the chief men and those that were interested in the welfare of Naomi and Ruth, and when he found that it would be wronging no one, he told the people that he was going to take Ruth for his wife, and the people said, "We are witnesses." So Boaz married Ruth; but in her new position as the wife of a very wealthy and influential man, this noble woman did not forget her love for Naomi, whom she still tenderly cared for. When a little son came to bless the union, Naomi rejoiced, for she felt almost as though it was her own little son, and she named him Obed and delighted in taking care of him. When Obed became a man he married and had a son named Jesse, who in turn became the father of David, the great king of Israel. Jesus Himself was of the House of David, and so God's promise to His chosen people was fulfilled. MOSES. Pharaoh, the King of Egypt, had made a law that every boy baby of the Hebrew race should be killed, and there was great sorrow because of it. But when Moses was born, his mother managed to hide him for three months; then she made a cradle, or little ark, and putting him into it, carried him down to a river and hid the cradle among the reeds there. Soon after this, Pharaoh's daughter came with her maidens to the river-side, and when she saw the beautiful child, she sent one of her maidens to bring it to her. She took the little boy to the palace and named him Moses, and he became a great man among the Egyptians; he knew, however, that he belonged to the Hebrew race, and when he saw how badly his own people were treated, he tried to help them; but at last he was obliged to leave Egypt, and became a shepherd, taking care of the flocks of a priest called Jethro. He also married Jethro's daughter. [Illustration: THE GOOD SAMARITAN.] After a time, God spoke to Moses out of a burning bush, and told him that he must go and rescue his people from the cruel Egyptians. Moses thought he could not do this; but God promised to help him, and to show him what he would be able to do with that help, God turned the rod which Moses carried into a serpent. Then God told Moses to pick the serpent up by the tail, and as he did so, it became a rod again. He showed him another sign, also; but Moses was still afraid, because he could not talk well and thought that Pharaoh would not listen to him. So God told him to take his brother Aaron for a spokesman. Moses and Aaron, therefore, went into Egypt, where they called together the chief men among their own people, the Hebrews, or Israelites, and told them what God had commanded. Moses also did the miracles which God had given him power to do, and the people believed that God had sent him. After this Moses and Aaron went to Pharaoh, and told him that it was the Lord's command that he should let the Israelites go. Pharaoh knew nothing about God, and became very angry, saying that Moses and Aaron kept the people from their work by telling them such things; and he treated the poor Israelites worse than before. But Moses had faith in God; so he was able to perform before the king the wonderful things that he had done before his own people; still, Pharaoh would not let the children of Israel go. Then Moses turned the waters of the rivers into blood; and after that he caused large numbers of frogs to run over the land and through the houses, doing great harm. He also brought locusts and other insects to be a pest to the people, and caused many of the useful animals which belonged to the Egyptians to grow sick and die, doing all these wonders with the rod which God had given him. But Pharaoh would not listen to him. Then God commanded Moses again, and he brought other plagues upon the Egyptians; but Pharaoh would not give up. At last, however, God sent a still more terrible trouble; for the first-born of every Egyptian family, and even the first-born among their flocks, died; although the Israelites, who were constantly praying to the Lord and making sacrifices, were spared, as they had been all the time. Then Pharaoh was frightened into obeying God, and he let the Israelites go; so they started at once for the land of Canaan, and the Lord guided them by a cloud, which at night looked like a pillar of fire. When the Israelites had reached the Red Sea, they found that Pharaoh was pursuing them with a large army. But God commanded Moses to stretch forth his rod over the sea; he did so, and the waters parted, making a high wall upon either side, so that the children of Israel passed through and reached the other side in safety. Pharaoh and his hosts followed and were all drowned. When the children of Israel saw that they were safe, they sang a beautiful song of praise to God, and then they went on their way again. After they had traveled for some time, they were in need of bread and meat, and they complained about Moses because he had brought them to a land where they had not enough to eat. But God sent them plenty of quails and also a substance which they could use for bread. Later, when they wanted water, the Lord commanded Moses, and he struck a rock with his rod, and pure water poured out of it, so that the thirsty people and their animals had all that they wanted. In this way God took care of them as they journeyed through the new and strange country toward the promised land, and Moses became the law-giver of the Israelites, receiving his commandments from God. JACOB AND ESAU. Jacob and Esau were twin brothers, sons of Isaac and Rebekah. Esau was the dearer to his father; but Rebekah loved Jacob more, and she wished her favorite son to have the birthright, or larger portion of the property, which really belonged to Esau because he was a little the older. One day Esau came in from hunting, very tired and hungry, and sold his birthright to Jacob for a kind of stew called pottage. Afterward, when Isaac had grown very old, he sent Esau one day to get some of his favorite meat, saying that when he returned he should have his father's blessing. But Rebekah heard this and determined that Jacob should have the blessing instead. So she prepared meat, then dressed Jacob in some of his brother's clothing, covering his hands and neck with the skin of the kids, and sent him to his father; and Isaac blessed him, for his sight was dim, and he thought it was Esau. When the elder brother returned, he was very angry with Jacob, and Isaac was deeply grieved to think he had been deceived; but he blessed Esau as well, who became prosperous and had large possessions and great power. After this Jacob went to his mother's people, where he met Rachel, whom he loved very dearly. He told Laban, her father, that he would serve him faithfully seven years if Rachel might be his wife, and Laban consented to this; at the end of the seven years, however, he told Jacob that he must first marry Leah, as she was the older, but if he would serve another seven years he might have Rachel also. So Jacob served another seven years for Rachel, and then they were married. Later Esau and Jacob met and were very glad to see each other, for Jacob had repented of his sin, and God had forgiven him; while Esau forgave him also. [Illustration: ISAAC BLESSING JACOB.] THE APOSTLE PAUL. Before his conversion to the faith of Christ, Paul was called Saul, and he persecuted the Christians, believing that they were doing wickedly and that he ought to punish them for it. But while he was in the midst of these persecutions, and as he was journeying toward Damascus one day, he saw suddenly at noon-time, a light shining in the heavens which was greater than the light of the sun, and he and all that were with him fell to the earth in wonder and awe. Then Saul heard a voice speaking to him and saying, "Saul, Saul, why persecutest thou Me?" And Saul said, "Who art Thou, Lord?" And the voice answered, "I am Jesus, whom thou persecutest." Then Saul was instructed as to what he was to do, and was told that he would become a minister of Christ. From that time Paul preached and taught the Christian religion, and converted many people to it. But he was persecuted in his new work as he had persecuted others, being finally taken prisoner and threatened with scourging; he declared himself a Roman citizen, however, and therefore safe from such treatment, and went on openly confessing his faith and telling of his conversion, and he appealed for protection to the Roman emperor. He was then put on board a ship as a prisoner to be taken to Rome. While they were at sea a violent storm came up, and Paul warned the sailors that they were in great danger; but they would not listen to him. At last the ship was wrecked, all on board being cast ashore upon an island, whither they had been carried, clinging to boards and broken pieces of the ship. The barbarous people of the island treated them kindly, building a fire that they might dry their clothing and get warm; for it was cold and they were, of course, drenched. The men were very glad to be safe once more; but a strange thing happened after a little: Paul gathered up an armful of sticks to put upon the fire, and as he placed them upon the flames, a viper, which is a kind of poisonous snake, came out of the bundle and clung to his hand; he shook it off into the fire, however, without the slightest sign of fear. Those who were about him thought that the hand would swell and that Paul would die from the effects of the bite, and they watched him closely, believing that this trouble was sent to him as a punishment for his sins. But no evil results came from the wound, and then the barbarians thought he was a god and looked upon him with great respect. Paul and the men who were with him remained upon the island for three months. At the end of that time they went away in a ship, finally reaching Rome, where the prisoners were given up to the authorities; but Paul was allowed to live by himself, with only a soldier to guard him, and after a while he called the chief men of the Jews together and told them why he was there and preached to them the Word of God. His preaching was received by some with faith, but others did not believe. [Illustration: THE CRUCIFIXION.] [Illustration: "HE IS RISEN!"] Paul went on preaching and teaching in Rome for two years, living in a house which he hired, and he brought many to Jesus. He was a man of excellent education and a powerful preacher. His Epistles, given in the Bible, are full of power and the fire of conviction, and he did a wonderful work for the great cause in which he believed with all his heart. Paul was physically small and deformed; but mentally he was a giant. He had been taught the knowledge of the Romans, and was therefore well fitted to take up this new cause in a manner which would appeal to educated people as well as to those who had no learning. [Illustration: THE LAST SUPPER.] [Illustration: THE DESCENT OF THE HOLY GHOST.] From the time of his conversion until his death he labored faithfully in the ministry of Christ, fearing no persecution or hardship when he could do the Master's bidding and teach His holy will. The work which he did was a wonderful work, and his influence in the Christian world has been a very remarkable one. Brave, untiring, devoted to the cause of Christ, he at last lost his life in that cause, adding another to the list of martyrs whose memory the world loves and reveres. The story of Paul's experiences reads like those tales of adventure which are so full of absorbing interest that when once they have been taken up, we do not feel like laying them down again until they are finished. This is true also of many others of the Bible stories, and great authors have taken their themes from them for the writing of books which have become famous. The more we study the Bible, the more wonderful it becomes, and the more we learn that in that marvelous book are set forth nearly all the experiences of which human life is capable, with the teaching which each of these experiences should bring and the lesson to be learned by the reading of them. In all the world there is not another collection so wonderful as this. DAVID. David, the son of Jesse, was a beautiful boy, who could charm by his wonderful music. But he was to be more than a "sweet singer," for Samuel, the prophet of the Lord, declared that he should be King of Israel, and poured the sacred oil upon his head. Saul, who was then the King of Israel, had spells of insanity, and David was sent for to try and calm him by his music. In this he was so successful that after a time the king seemed to be entirely cured; so David returned to his home, and staid there quietly until his father sent him to the camp of the Israelites, with food for his brothers. He found Saul's army in great commotion, because Goliath, a mighty warrior of the Philistines, had come out before both armies and had offered to fight any man who should be sent against him. Goliath had a cap of brass on his head, and his body was well protected with a covering of iron and brass, while he carried a monstrous spear and sword, and a heavy shield. As he came before the two camps, he cried out: "I defy the armies of Israel this day; give me a man, that we may fight together!" When David came up and heard the story, he said: "Who is this Philistine, that he should defy the armies of the living God?" And David offered to go forth against Goliath. So he went out in his shepherd's dress, with only his staff and sling; and Goliath, who was very angry at this, cried out: "Am I a dog, that thou comest against me with a staff?" Then he began to make fun of David. But David answered: "Thou comest against me with a sword and a shield; but I come against thee trusting in the Lord of Hosts, the God of Israel, whom thou hast defied." [Illustration: SAUL ANGRY WITH DAVID.] Then, as Goliath came nearer, David took a stone from the bag at his side, and putting it into his sling, he took good aim, and it struck Goliath in the middle of the forehead and stunned him. As the giant fell, David ran up to him, and taking the mighty sword, cut off his head with it. This act of David's brought a great victory to Saul's army, and the king was delighted with his courage; while Jonathan, Saul's eldest son, loved the boy from that time, and they became like brothers. David also married the daughter of Saul, and was placed over his men of war. [Illustration: THE DEATH OF SAUL.] [Illustration: THE DEATH OF AHAB.] But when all the people praised David, and Saul knew how much they loved him, he grew jealous, and David was obliged to fly for his life and hide himself from the king. During these wanderings, he wrote some of his most beautiful psalms. Saul, however, was finally killed, and at last David became king. He ruled Israel for nearly forty years, making it a great and powerful nation; and when he died he was buried at Jerusalem, which was called "The City of David," because he had caused it to be taken from the enemy. THE TOWER OF BABEL. The sons of Noah were named Shem, Ham and Japheth. These sons in turn became the fathers of children so that the descendants of Noah were very numerous. One of these descendants, named Nimrod, was a mighty hunter and a man of power and authority in the land, and it has even been said that the people worshiped him as a god. In those days men liked to build high towers reaching away up toward the heavens. Perhaps they were afraid of another flood, and perhaps they simply wished to show what they could do; but however that may be, ruins of towers can still be seen in various parts of the world, one of the most noted of which is that of the "Tower of Nimrod." It is forty feet high and stands on the top of a hill near the River Euphrates in Asia. In the time of Nimrod, the people said, "Let us build us a city and a tower, whose top may reach unto Heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth." So they began to build the tower, and they made it very strong indeed, and kept raising it higher and higher toward the heavens, thinking, Jewish tradition, or story, tells us, that they would have a shelter in which they would be perfectly safe from any flood which might come, or any fire. There were some of the people also who wished to use the tower as a temple for the idols which they worshiped. Six hundred thousand men worked upon this wonderful tower, so the story goes on to say, and they kept up the work until the tower rose to a height of seventy miles, so that, toward the last, it took a year to get materials for the work up to the top where the laborers were employed. Of course this story is exaggerated, but without doubt the tower rose to a great height and was a wonderful piece of work. God was not pleased with what the people were doing, however, because they thought themselves so great and powerful that they had no need of Him, and so He put an end to their bold plans. Up to this time all the people of the world had spoken the same language; but now, when they were working upon this wonderful tower, they commenced to talk in different tongues so that they could not understand each other, and there was great confusion. Owing to this, they were obliged to give up the building of the tower, and they separated themselves into groups, or divisions, each division speaking the same language, and then they spread out over the world, forming the various nations. The tower was called the Tower of Babel because of the babel, or confusion, of tongues which had taken place there, and it was left unfinished to be a monument of God's power and man's weakness without Him. [Illustration: THE TOWER OF BABEL.] These men were skillful in building, else they never could have gone as far as they did in their stupendous work, and God was willing that they should exercise their skill, as He is willing that people shall do now; but when they thought themselves equal to Him, they learned how weak they really were in comparison. The story teaches the great lesson of dependence upon God and submission to His will and His laws. THE BOYHOOD OF JESUS. There are many beautiful stories of child-life, but the story of the Boyhood of Jesus is the most beautiful of all. It teaches a wonderful lesson of obedience to parents and love and respect for them, as well as of the charm of a pure and consecrated childhood, and the lesson is all the more helpful because it is full of the human interest of everyday life. Although the boy Jesus was gifted with a wisdom far beyond His years--a wisdom which was His because He was the Son of God, yet He lived much as other boys lived, doing the tasks that were given Him by His parents and being subject to them in all things. Probably the people around Him did not think very much about what He said or did during those years. When they saw Him helping Joseph, the carpenter, or doing the little things which Mary, His mother, bade Him do, He seemed much like other little boys to them; they thought Him bright and pleasing, and it may be that there was something in His looks and in His manner which puzzled them, which set them to thinking of holy things in a wondering way; but Mary was the only one who dwelt upon the mystery of His life with a constant prayerful questioning as to just what the meaning of it was. Mary treasured all His sayings in her heart and believed that the time would come when everyone would know that He was not simply an ordinary child like those around Him. After Joseph had brought his family back from Egypt because, now that Herod was dead, it was safe for them to come into their own country again, they lived in the city of Nazareth, and so the words of the old prophets were true, that Jesus, the Savior of the World, should be a Nazarene, or dweller in Nazareth. Every year the Jews held a feast at Jerusalem called the Feast of the Passover, in memory of the time when God passed over, or spared, His chosen people in Egypt, although He destroyed the first-born of the Egyptians. When Jesus was twelve years old He went to Jerusalem with Joseph and Mary to attend this feast. There were many of the relatives and friends of the family there, and when they started home after the feast, there was probably some confusion about getting the company under way, for they traveled in a train consisting of people on foot and mounted upon donkeys, and they had, of course, some needful provisions to take with them, together with the things which they had brought for their comfort upon the journey and during their stay in Jerusalem; and as the parents of Jesus did not think of His remaining behind, they neglected to look for Him, supposing He was somewhere in the train; so, when they had traveled for a day on the return trip, they were greatly surprised and troubled to find that He was missing. They immediately started back for Jerusalem, wondering as they went what could have happened to their boy and fearful about it; but after three anxious days they found Him in the temple talking with the learned men there, listening to their wise words, and asking questions which astonished everybody who heard them, because they were full of an understanding of holy things that was not to be expected of a boy. When His parents had found Him, Mary said to Him, sorrowfully, "Son, why hast Thou dealt thus with us? Thy father and I have sought Thee sorrowing." Then Jesus turned to her with sad and gentle respect, and asked, "How is it that ye sought Me? Wist ye not"--that is, "Do you not know"--"that I must be about My Father's business?" Perhaps in these words He tried to give them an insight into the great meaning of His life; but they were puzzled, although Mary dimly felt all that He would have her understand. He did not at this time, however, explain to them further regarding what was in His own heart. It may be that He did not yet fully comprehend just what He was to do. He had taken upon Himself the human nature which He was to raise to something grander and nobler than human nature had ever been before, and in becoming a little child like other little children, perhaps it was God's plan that He should not yet have the judgment of a man in all things. However that may have been, He went back with His parents and obeyed them as before, for the time had not come for Him to leave them and begin His teaching, except as He taught by the force of a beautiful example. But that example formed a great part of the purpose for which He was sent into the world, because one of the noblest truths that He impressed upon humanity was the duty of children to parents. His own life taught this better than any sermon could have done, for in all the history of the world we have no better example of what a child's conduct should be toward his parents. It is the more beautiful because Jesus was not like other children, but, having the wisdom of God in His heart, was far better able to judge for Himself between right and wrong. During all these years Jesus grew in stature as well as in wisdom, and those around Him felt, without understanding it, that in some way He was different from the rest. The divinity of His nature could not be hidden, even in those early years, but it shone through all the small acts of everyday life, making them beautiful; while every one who knew Him was better and happier for coming near such a noble nature. [Illustration: THE QUEST.] [Illustration: =The Angels' Song= "Praise thou the Lord!" the angels cry The song of peace and love, Comes floating downward thro' the sky, From unseen courts above. ] 
11083	----	[Illustration: Cleansing the Leper.] THE GOOD CHILD'S LIBRARY. TENTH BOOK. THE PARABLES OF THE SAVIOUR, IN EASY VERSE. WITH BRILLIANT ILLUMINATIONS, FROM ORIGINAL DESIGNS 1851. PREFACE. The object of the "GOOD CHILD'S LIBRARY," is to encourage a taste for Scripture reading, by presenting some of the most interesting portions of the New Testament narrative, in the attractive form of verse. While the children read these verses, they will not only become acquainted with the principal events in the lives of our Blessed Saviour and His Apostles--their travels, their sufferings and their death,--but they will see that the Bible is a readable book, and a book that may be read every day, without any fear of becoming the unhappy being that some persons suppose; and besides this, the tone which is given to the affections, the minds, and the morals of children by such reading, is of almost infinite value. In order to combine things pleasing and things useful, to the greatest possible extent, the publishers have gotten up at a great expense, especially for this work, some of the most beautiful Scripture designs that have ever been published. These pictures are printed in Oil Colours--an expensive, but a finished and highly artistical process, of which the publishers are the originators in this country. Each history is illustrated handsomely with them. There is in all twelve books; each book being complete in itself, and containing a full history. The "GOOD CHILD'S LIBRARY" is composed of the following books: Scenes in the Life of the Saviour. Scenes in the Life of St. Peter. Scenes in the Life of St. John. Scenes in the Life of St. Paul. Scenes in the Lives of St. Matthew, St. Jude, and St. Simon. Scenes in the Lives of St. Stephen, Timothy, St. Mark, and St. Luke. Scenes in the Lives of St. Philip, St. Bartholomew, and St. Thomas. Scenes in the Lives of St. Andrew, St. James, and St. James the Less. The Sermon on the Mount. The Parables of the Saviour. The Miracles of the Saviour. Texts for Children. The Publishers have in preparation another series, embracing Scenes in the Lives of the Patriarchs, Prophets, and Kings, illustrative of the Old Testament Scriptures, to be gotten up in the same style as the present series. THE PARABLES OF THE SAVIOUR. CONTENTS. I. The Sower II. The Tares and the Wheat III. The Unmerciful Servant IV. The Good Samaritan V. The Rich Fool VI. The Lost Sheep VII. The Barren Fig Tree VIII. The Unjust Judge IX. The Pharisee and the Publican X. The Rich Man and Lazarus XI. The Prodigal Son XII. The Ten Virgins XIII. The Judgment XIV. Conclusion THE PARABLES OF THE SAVIOUR. I. OF THE SOWER. Behold a sower going forth To scatter o'er his field, The seed that in the harvest time A rich return will yield. And as he sow'd some precious seeds, Were by the way-side thrown; The fowls of heaven descried them there, And soon the seed were gone. And other seeds fell from his hand On stony places round, And forthwith they sprung up, because They had no depth of ground. But when the sun came up, and warm Sent forth his beaming ray, Because they had no root in earth, They wither'd all away. Among the thorns some others fell, Of these there was no hope; The seeds were choked, they droop'd and died, Soon as the thorns came up. But others fell into good ground, And yielded, as we're told, Some of them thirty, sixty some, And some an hundred fold. The seed that by the wayside fell, Is wisdom in the heart Of him who heareth words of truth, But understandeth not. And he who is the stony place, Is one who hears the word, Anon with joy receiveth it, And follows after good. But tribulation soon assails, And persecutions rise, He then forgets the word of truth, And all his goodness dies. The thorny place is one who hears, And does the truth receive; But finds that cares of life and wealth, His mind and heart deceive. The good and fertile ground is he Who hears and understands; And shows his, life obedient to All that the truth commands. II. THE TARES AND THE WHEAT. My kingdom I will liken to, A man who in his field Sow'd good seed, and expected soon A harvest it would yield. But while his servants slept, there came A wicked enemy, And sow'd his _tares_ among the wheat, And then went on his way. And when the good seed did appear The tares began to show; The servants wonder'd much, and said, "Why, master, thou didst sow "The best of seed all o'er the field, From whence then come these tares?" "An enemy," he said, "hath come Upon us unawares, "And scattered forth his evil seed;" The servants said to him, "Wilt thou then, that into the field We go and gather them?" The master answer'd them and said, "Let both together grow, Until the time of harvest, lest Ye pluck the wheat also. "And when the time of harvest comes, The wheat shall in my barn Be gather'd; but the tares I'll bind And in the fire burn." The children of the kingdom are The good seed that is sown, The tares that came up with the wheat Are of the evil one. The enemy who sow'd the tares, Is he who fell afar; The harvest, when the world shall end; The angels reapers are. The righteous shall be gather'd home Forever with the Lord; And as the tares are burn'd, so shall The wicked be destroy'd. III. THE UNMERCIFUL SERVANT. Once Peter said, "How oft shall I My brother's sin forgive? How oft shall I, if he confess, His penitence receive?" "Till seven times?" The Saviour said, "_This_ is the law of Heaven, Thou shalt thy brother's sin forgive, Till seventy times seven. My kingdom, therefore, I will like Unto a certain king, Who said that he his servants all To an account would bring. The first who came was one who did Ten thousand talents owe; And when he could not pay his lord, His heart was fill'd with wo." The lord unto his servants said, "This debt must now be paid, Go sell his wife and children too, Let payment now be made." The debtor to his master came, And at his feet did fall, "Have patience with me, lord," he said, "And I will pay thee all." His heart was with compassion moved, He freely did relieve His heart of sorrow, for at once He all the debt forgave. This servant then went out and found, One of his fellows near, Who owed to him an hundred pence; And spake to him severe. He took him by the throat, and said, "Now what thou owest, pay, I'll wait no longer for the debt, But it must have to-day." This servant then with grief and wo, Down at his feet did fall: "My fellow servant, patience have, And I will pay thee all." He would not; but with hardness did His own sad case forget; His debtor into prison cast Till he should pay the debt. His fellow servants heard the tale, And all with one accord, To show his base ingratitude, Came sorrowing to their lord. And told him all the servant did; And he was very wroth, And to those present said, "Go call The wicked servant forth." He to him said, "Thou wicked one, Did I not thee forgive Ten thousand talents? Couldst not thou, Thy fellow's debt relieve? "Couldst thou not mercy show to him, As I did show to thee, Forgiving thee at once the debt, As thou desiredst me? Now therefore pay me all the debt, I will not thee forgive, Because thou didst not let him go, And all his we relieve." That mercy then that you would have, You must to others show; merciful and kind to all, And you will mercy know. [Illustration: The Good Samaritan.] IV. THE GOOD SAMARITAN. A certain lawyer came to Christ, With mind and words of strife, And said, "Master, what shall I do, To have eternal life?" The Saviour said, "'Tis written in The Sacred Law at length, That thou shalt love the Lord thy God, With heart and mind and strength; "And thou shalt love thy neighbour too;" He still with Jesus strove; "But tell me who my neighbour is, That I may show him love." The Saviour said, A certain man, Would come to Jericho; He started from Jerusalem, And on his way did go, Until there came some _thieves_, and stripp'd And wounded him and fled, And took with them the traveller's clothes, And left him there half dead. It was not long before a priest Did happen down that way, He look'd, pass'd on, and not a word Unto the man did say. After the priest had gone, there came A Levite passing down, He also look'd, and pass'd along, And went into the town. There soon, however, came along A good Samaritan, His heart was with compassion fill'd; He went up to the man, And found him wounded, bruised and sore, And pour'd in oil and wine, He placed him safe on his own beast, And brought him to the inn. For one night he took care of him, And when about to leave The inn, he said unto the host, "You shall from me receive All that is needful for your pains, If you of him take care; I will repay you all the cost; Let him your kindness share." The Saviour asked him, "Which of these Was neighbour to the man Who fell among the thieves?" He said "The good Samaritan." The Saviour said, "Go do likewise, The suffering ones relieve, Go show them love, and you indeed, Eternal life shall have." [Illustration: MISSING] [Illustration: Son of the Widow of Nain raised.] V. THE RICH FOOL. There was a certain man who had A very large, rich ground, Which, when the harvest time came on, With plenty did abound. His barns were small, and they were fill'd; He said, "What shall I do?" He thought within himself and said, "I know what I will do, "I will tear down these little barns, And build them larger still, And with the fruit my ground doth yield, Abundantly I'll fill. "And I will then say to my soul, 'Thou hast much goods laid up; Now therefore take thine ease, and fill Thy thoughts with earthly hope." But God said unto him, "Thou fool! I will require of thee This very night thy soul; then say "Whose shall this plenty be?" The fool is he who layeth up For himself treasure here, And calleth earthly pleasure, gain, And earthly riches, dear. VI. THE LOST SHEEP. The publicans and sinful poor, Did come to Christ the Lord When He was on the earth, that they Might hear his gracious word. The Scribes and Pharisees complained, That He did these receive; And murmur'd loud to all around, And would not Him believe. "This man receiveth sinful ones, And talks and eats with them;" When Jesus heard it, He did speak This Parable to them: If you should have an hundred sheep, And one of them astray Should go, would you not leave the rest, And go out on your way, To find the one that's lost, and bring It on your shoulder home? And when you've found it, you would say, "Go, bid my neighbours come, "That they may all rejoice with me, For I have found that one Of all my sheep, that left the fold, And wander'd off alone." "E'en so," said Jesus, "there is joy In Heaven when sinners come; The angels strike their harps anew, And welcome sinners home." VII. THE BARREN FIG TREE. A certain man a fig tree had, He look'd for fruit thereon, And year by year he came and sought, But still it yielded none. He said unto his servant, "Wait No longer, cut it down; I've sought these three years here for fruit, And finding there is none, "Why cumbereth it the ground?" "O, no, Let it alone this year," The servant said, "I'll nurse it well, Perhaps it then will bear. "But if it will not bear, when I Have dug and dress'd around, Why, cut it down, it will not yield, It cumbereth the ground." Just so it is with those who hear The Saviour's welcome voice; Who still refuse His grace to know, And make the world their choice. The Saviour will not always bear With those who from Him stay; And those who long His grace despise, Will grieve His love away. VIII. THE UNJUST JUDGE. He spake another Parable, To show that men should pray And never faint, but pray in faith, And plead from day to day. There was a judge, who fear'd not God, Nor yet regarded man; There came to him a widow poor, His judgment to obtain. "Avenge me of mine enemy," She cried from day to day; And though he did not her regard, Yet she did daily pray. And soon he said within himself, "Though I regard no man, And fear not God, yet to her words Resistance is in vain. "For if she thus, with pleadings loud, Besets my door each day, Her coming soon will weary me, I'll send her then away. "I will at once grant her request, And judge her enemy, And then she will depart in peace, And no more trouble me." Now hear what the unjust judge saith; And will not God regard His children when to Him they cry, Depending on His word? He will regard their humble prayer Their simplest, feeblest sigh, And stooping down, will bless them from His gracious Throne on high. IX. THE PHARISEE AND THE PUBLICAN. Now some the Saviour spake to there, Were good in their own eyes, Who look'd with scorn upon the poor, And did their life despise. He spake to _these_ a Parable, And said, There were two men, One of them was a Pharisee, And one a Publican, Who went into the Temple once To offer solemn prayer, The one did show a haughty face, The other shed a tear. The one, he pray'd, "I thank Thee, God, I'm not as other men, I am not an extortioner, Nor as this Publican." The other did not dare so much As lift his eyes to heaven, But smote upon his breast and pray'd' That he might be forgiven. The Pharisee went to his house, Elated with his pride; The Publican turn'd towards his home, The rather justified. For those who do exalt themselves, Shall feel humility; But those who are abased on earth, Shall high exalted be. Now when you come to God in prayer, Confess your every sin; And if you humble are, He'll give To you His love Divine. [Illustration: Christ Stilling the Tempest.] [Illustration: MISSING] X. THE RICH MAN AND LAZARUS. There, was a certain rich man once Who sumptuously did fare, His form was clothed in purple fine And costly linen rare. There also was a poor man laid, Down at the rich man's gate, The crumbs that from the table fell Were given him to eat. It came to pass the poor man died, And he was borne away, In Abraham's bosom, to rejoice In an eternal day. And soon the rich man also died, His death was one of gloom, But he was robed in pomp, and laid Within a costly tomb. In hell he lifted up his eyes, And seeing Abraham, With Lazarus in his bosom, cried, And call'd him by his name, And said, "O! father Abraham, I am with anguish wrung, Send Lazarus, that with water, he May cool my parched tongue." But Abraham said, "Remember, son, That thou hadst thy good things, When thou didst live, and Lazarus Had nought but evil things. "And now he's comforted, and here He shall forever live, But thou art cast away and shall Great pain and sorrow have. "And there's the gulf impassable 'Tis placed 'twixt thee and me, I cannot call thee out from thence, Nor send him down to thee." The rich man said, "I therefore pray That thou wouldst Lazarus send, Unto my brethren five at home, To warn them of my end." He answer'd, "No, they have the Law And Prophets often read; If they're not warn'd, they'll not believe Though one rose from the dead." How sad it is to live in sin, And spend our fleeting breath In vanity, so when God calls We're unprepared for death. Let us love God with all our hearts, And lean upon his Word, That after death we all may reign Forever with the Lord. [Illustration: MISSING] XI. THE PRODIGAL SON. "There's joy divine," the Saviour said, "Among the bless'd in Heaven, When one on earth of sin repents, And feels his sin forgiven." There was a man who had two sons; The _younger_ to him said, "Give me the share that falls to me;" And he division made. And soon the younger son prepared To leave his father's home, And all the comforts he enjoy'd, Out o'er the world to roam. How many children leave their home To wander far and wide, To roam o'er hill and desert far, Or on the foaming tide. But still they feel, whate'er they do Wherever they may roam, Whatever pleasures they may have, _There is no place like home._ The younger son took all he had, And soon the whole was spent; A famine rising in the land, He soon began to want. He therefore went and hired himself Unto a citizen; And out into the field he went To feed his master's swine. And he was hungry; hunger came So pressing that he fain Would have partaken of the husks With which he fed the swine. And there he came unto himself, And thought upon his home, "I plenty had when I was there, To what am I now come? "My father's hired servants have Great plenty and to spare, While I am perishing for food, And with the swine do share. "I well remember father's house, And brother too so kind; Why did I leave them, here to die, This poverty to find? "I am determined what to do; I will at once arise, And to my father's house will go, And there, with streaming eyes, "Will say, 'O! father, I have sinn'd, And wander'd from thee far, Call me not _son_, but make me as Thy hired servants are." He rose and wander'd towards his home, With grief and tearful eye, But when he was a great way off, His father did him spy, And ran and fell upon his neck, And kiss'd him o'er and o'er; Rejoiced that he had found the son, He thought he'd see no more. "Go call the neighbours, send the word Of joyful news around, This son, once dead, now lives again, Though lost, he now is found. "Go call my servants, bid them here The costliest raiment bring; Bring shoes to put upon his feet, And on his hand a ring. "And let us kill the fatted calf, And all rejoice around; My son, though dead, now lives again, Though lost, he now is found." [Illustration: Healing the Blind.] XII. THE TEN VIRGINS. My kingdom I will liken to Ten virgins, who to meet The bridegroom, with their lamps went forth, With welcome him to greet. Now five of them were counted _wise_, For they provision made, To fill and trim their lamps by night; The others no oil had. The bridegroom tarried very long; This they did not expect, Their eyes with watch had heavy grown, They laid them down and slept. At midnight a loud cry was heard, "The bridegroom cometh; go Ye out to meet him with your lamps, And to him honour show." The virgins rose to trim their lamps; The wise ones took their light, The foolish ones who had no oil Were found in gloomy night. They said unto the virgins wise, "Of your oil, give us some;" They answered, "We have but enough; But to the city come, "And buy of oil, and trim your lamps;" So while they went to buy, A voice was heard which said aloud, "The bridegroom draweth nigh." Those virgins wise who trimm'd their lamps, Went forth to meet the guest, And hail'd him with delight, and went With him into the feast. The foolish virgins came and knock'd, Admittance to obtain; The bridegroom answer'd them, and said. "Ye cannot entrance gain. "I know you not, then hence depart, Your coming is too late, Those only with me enter in, Who for my coming wait." The coming of the Son of Man, Is like a thief at night, Let us be watchful, that we may Be children of the light. That when He coineth, we may have Abundant entrance given, Into the glorious, happy feast, The feast of love in Heaven. [Illustration: The Ten Virgins.] XIII. THE JUDGMENT. The Son of Man--the Son of God, Shall in His glory come To judge the world, and then to bring His faithful children home. And when He comes, around His throne Bright angels shall appear, Who to their harps shall sing, while saints The heavenly music hear. All nations shall be gather'd there, And with His waving hand, He'll them divide; some on His right, Some on his left shall stand. Just as the shepherd doth divide The sheep and goats apart; The Saviour will divide the good From those of evil heart. Upon His right, the saints array'd With robes of white shall stand; The wicked, who refused His word, Are placed on His left hand. Then to the righteous He will say, "Ye blessed children come, Because ye have my will obey'd, I'll bring you to my home, "Which I prepared for you before The spacious world was made; Ye are my children, and shall be With glory bright array'd." But unto those on His left hand, He'll say, "Depart from me, I know ye not, ye always sin, And do iniquity. "Depart from me, ye cursed ones, To everlasting fire, Because ye did not keep my word, Receive my vengeful ire, "When I was hungry, and did ask For bread, ye did deny; When I was parch'd and sick and faint, Ye _then_ did pass me by. "My children fed and clothed me too, When I was sick and faint; They came to me, and did with love Supply my every want "But ye refused me, and did mock My little children too, Now therefore _hence, depart from me,_ For ye I never knew." God doth require of us to show In _deed_ as well as word, To all around, that we indeed Are children of the Lord, By doing good to others' woes Relieving their distress; Supplying all their wants, and thus Their heavy spirits bless. And he hath promised, that if we This kindness show to them, He will our every act regard, As kindness done to Him. XIV. CONCLUSION. How simple were the Saviour's words, How great the truths He taught; How much He suffer'd here below, What rich salvation brought! O! let us hear His gracious word, His Heavenly law obey, That we may rise and reign with Him, In an eternal day. The pleasures of the world are vain, And swiftly pass away; And those who trust in them, in death Can have no cheering ray, Of hope or faith, to brighten up The path of gloom and dread, But they with fear, must enter in The regions of the dead. Now in the youthful time of life, Lean on the Saviour's word, And think how happy it will be To love and fear the Lord. Then when your days on earth are past, You'll be forever blest; Your joys will then eternal flow From Jesus' loving breast. THE END. 
11268	----	OLD TESTAMENT SCENES AND NARRATIVES. HISTORY OF THE FLOOD. * * * * * [Illustration: Noah's Sacrifice.] * * * * * OLD TESTAMENT SCENES AND NARRATIVES. BEING A SECOND SERIES OF THE GOOD CHILD'S LIBRARY, THE FLOOD. PHILADELPHIA, HOGAN, PERKINS & CO. * * * * * Entered according to the Act of Congress, in the year 1851, by HOGAN, PERKINS & CO., in the Clerk's Office of the District Court of the United States for the Eastern District of Pennsylvania. * * * * * PUBLISHERS' NOTICE. In the advertisement prefixed to the series of volumes already published, under the title of the "GOOD CHILD'S LIBRARY," the publishers gave notice of their intention to issue another series, similar in character and design, to be devoted to subjects from the Old Testament, as the other had been to the New. In fulfilment of this notice they have issued the present series, embellished like the Good Child's Library, with an entire new set of Illustrations, executed in Oil Colors, in the best manner. The additional attraction given thereby will, they trust, obtain for it the same favor as has already been bestowed upon the former series. The volumes composing the SCENES AND NARRATIVES IN THE OLD TESTAMENT, are separate and distinct from each other, having no other connection than similarity of form and style. The following are the titles of the different works. THE GARDEN OF EDEN, THE FLOOD, DISPERSION OF MANKIND, DEPARTURE OF THE ISRAELITES, HISTORY OF ABRAHAM, HISTORY OF ISAAC, HISTORY OF JACOB, HISTORY OF JOSEPH, HISTORY OF MOSES, HISTORY OF JOSHUA, HISTORY OF SAMUEL, HISTORY OF DAVID. The above series in connection with the volumes of the "Good Child's Library," constitute a choice and attractive Scriptural Library for Children. * * * * * THE FLOOD CONTENTS. I. The Wickedness of Man II. God is provoked III. Noah and his family IV. Noah commanded to make an Ark V. Noah Preaches VI. Noah enters the Ark VII. The windows of Heaven are opened VIII. The fountains of the deep are broken up IX. The floating Ark X. The drowning World XI. The Ark rests on Ararat XII. Noah sends forth the Raven and the Dove XIII. Noah comes forth from the Ark XIV. Noah sacrifices to the Lord XV. The Bow in the clouds THE FLOOD. I. THE WICKEDNESS OF MAN. Behold how kind and merciful Our heavenly Father was, To bear so long with sinful men, Who had transgressed His laws. The hearts of men wax'd worse and worse, They disobeyed the Lord; They followed their own thoughts, nor walked According to His word. And men were multiplied on earth, They spread both far and wide; And there were giants in those days, Who did God's law deride. The Lord look'd down from Heaven to see If there were any good; Behold they all were turn'd aside, Sin tainted all their blood. Yet still the Lord was good to them-- He gave them sun and rain, And every blessing, yet their hearts Were foolish, wicked, vain. There is no sin so base as that We call ingratitude, To use those ill, with wicked hearts, Who seek to do us good. And when the Great and Holy One With kindness stoop'd to bless The sorrows of a sinful world, And pity their distress;-- 'Twas vile ingratitude in them To act so wickedly, And spurn the mercy of the Lord, The great, the good, the high. God's goodness leads us to repent, And give our folly o'er;-- And if we use His kindness right, We'll go and sin no more. II. GOD IS PROVOKED. But God is just as well as good, He will not always strive; He will assert His sovereign right, Nor let the sinner live. He does not seek the death of one Of all the sinful race, Yet He will not forever bear With those who slight His grace. His mercy is forever sure, His justice too must stand, And people must obedient be To what He does command. So when the world so wicked proved, And wander'd from the Lord, And with most stubborn hearts refused To hear His sovereign word;-- He bore with patience long and kind, Their steady wickedness; But did at last withdraw His grace, And leave them in distress. He gave them up to their own hearts, To work their own desire; He threatened them with judgment vast, And kindled was His ire. "My spirit shall not always strive"-- Jehovah sternly said-- A Flood I'll bring which will destroy All things that I have made. "Why should they live in guilt and wo, And all my words despise; Their every work, and every thought, Is loathsome to my eyes." When God provoked, in anger speaks, Who can His word withstand? His heart is full of holiness, And strong is His right hand. III. NOAH AND HIS FAMILY. One righteous man was found on earth, And him Jehovah loved; His thoughts, his words, and all his deeds, Were by the Lord approved. He kept himself away from sin, Nor walk'd with wicked men; He loved the God who reigns on high, Nor did he love in vain. His family he train'd to know, And love and serve the Lord; And they were safe in keeping all The great Jehovah's word. The Lord remembered Noah's walk, And did not him condemn, When, for the wickedness of men, He did aloud proclaim,-- That He would rain upon the earth An overwhelming flood; But choose him and his family-- And firm His counsel stood. The Lord forever shows regard To those who love His ways, They vindicate His righteousness And ever show His praise. So He would not destroy this man Who walk'd with Him in love, But promised him that He would give Protection from above. Then Noah's fervent heart was fill'd With grief for sinful men; Yet though God's judgment was severe, He could not once complain. He pitied the sad state of those Who had despised the Lord; He saw that God would punish them, According to His word. IV. NOAH COMMANDED TO MAKE AN ARK. Jehovah unto Noah said:-- "I will destroy the earth, For violence is in the land, And wickedness and mirth. "Men's hearts are full of laughter wild, Their lives are full of sin; And I will send destruction swift, And show my power divine. "I'll rain upon the earth a flood, And drown men in the storm, And they shall find no arm to save, Amid their fearful gloom. "But thee I have found true and good, A follower of my ways; And I will save thee from the flood, And lengthen out thy days. "Now therefore build thyself an ark, According to my word; To save thyself and family, For ye have fear'd the Lord. "For every thing that now has life, And all things that have breath, Even for the wickedness of man, I do devote to death. "I am the Lord, the mighty one, I, even I, do speak; The flood upon the earth I'll bring, And nought my word shall break." Noah prepared to build the ark, The tidings did him grieve; Yet it was just, and every word He did at once believe. V. NOAH PREACHES. While Noah built for six score years The ark to ride the flood, He preach'd unto the people round The dreadful word of God. He show'd to them their heinous sins, He told them God was just, That He would surely punish them Unto the uttermost. Not only did they break God's law But they despised His grace; That they had most ungrateful proved, A hard, rebellious race. And though the Lord had suffer'd long, Nor seem'd to notice them, Yet soon He would arise in might, And loud His wrath proclaim. He told them of the impending flood, The threatening of the Lord; And that His counsel sure would stand, And ever true His word. But if they would repent, perhaps The Lord would turn away His anger from the earth and thus Avert the dreadful day. But if they should persist in sin And folly to the last; Then God in wrath would visit them,-- Their day of grace be past. He there fore bade them all repent, And turn from all their sin, And humbly to Jehovah pray, To stay His wrath divine. The time wore on, the ark progress'd, And Noah grew more bold; And to the people day by day, God's threatened judgment told. They heeded not his solemn words, Nor mark'd his tearful eye; But still continued in their sin Against the Lord most high. They mock'd him with their taunting speech, And call'd him foolish, vain, To think that God would drown the earth And men in floods of rain. They look'd up to the heavens above, No threatening clouds were there; They laugh'd, they sang, they danced in pride, Nor thought of God, or prayer. All things remained the same to them, For nearly six score years; Why should they have distress of mind, Or yield their soul to fears? Still, Noah, faithful to his trust, His solemn warnings gave; And patiently prepared the ark, His family to save And still the people wagg'd their heads, As they were passing by, And look'd first on his monster ark, Then upward to the sky;-- Then smiled in scorn, and went their way, To sin and folly prone; Not dreaming, though the skies look'd fair, They'd soon be left alone. Amid the angry storms of Heaven, And rising waves around Overflowing all the fields of earth, And all the highest ground. VI. NOAH ENTERS THE ARK. And now the ark was built; the day Of wrath was drawing near; Yet still no cloud was in the sky; And in men's hearts no fear. No doubt they wonder'd much what now This foolish man would do; And thought that they would surely prove, His prophecy untrue. But soon he heard Jehovah's voice;-- These words he heard Him say,-- "Come thou into the ark at once, With all thy family." So Noah enter'd in the ark, He and his children too, And beasts and birds of every kind, Did enter two by two. The lives of these Jehovah spared, To fill the earth again, When He should cause the ark to rest, And should the flood restrain. And when they all were in the ark, The just and mighty God, Prepared to bring upon the earth The waters of the flood. The day of grace was fully past, No voice should now proclaim, To sinful, faithless, scoffing men, Jehovah's gracious name. The righteous in God's care were safe, From every fear of harm; But wicked men would be o'erwhelm'd With terrible alarm. [Illustration: Babylon.] VII. THE WINDOWS OF HEAVEN ARE OPENED. Ah! where shall now the sinner hide-- what power the storm can stay? What pleasing charm can he call up To drive his fears away? Who can withstand the wrath of God! He with a single breath, Could vanquish all our boasted strength, And visit us with death. He gathers now His angry clouds, And thick they quickly come; Bearing along the teeming rains And the devouring storm. The beauteous sky is overcast. And darkness fills the air; And lightnings flash, and thunders roll; No ray of hope is there. As if the clouds are not enough, Heaven's windows open wide, To pour upon the startled earth The overflowing tide. The clouds come down almost to earth, And seem to bend with rain; And men look up with fearful gaze, Nor can their fear restrain. Oh! fearful and majestic scene; Jehovah's awful frown Seems o'er the sinfulness of earth, In anger bending down. No sun now cheers, no light of star To those shall ever come, Who by their long continued crimes, Provoked this awful doom. VIII. THE FOUNTAINS OF THE DEEP ARE BROKEN UP. Not only did the clouds come up,-- Heaven's windows open wide;-- The fountains of the deep were stirr'd, And raged on every side. The clouds pour'd down their treasures vast, The deeps yield up their store, The proudest trembles at the form Of God's almighty power. The seas are swelling up in wrath, And break the appointed bound-- Their waters overflow the shore And fiercely rage around. The rivers rise to fearful height, And roll their torrents on, Until their highest banks are lost From sight, deep overflown. The fountains too and hidden springs, Seem bursting everywhere; Their waters flow on every side, The common rage to share. Now wave meets wave, and swells the flood In fury o'er the land, Fulfilling all the will of God, Obeying His command. O God! the power is thine alone, To punish and create; We would with reverence bow to Thee, And worship might so great And may we never dare provoke That high Almighty Power, Which once awaked against our sins, Could blast us in an hour. IX. THE FLOATING ARK. The waters lifted up the ark, Majestic it did ride Above the swelling, surging waves, Along the rolling tide. The freight of life it bore along, Secure from every harm; And though the tempest raged without, Their hearts knew no alarm. To God in humble earnest prayer, They sent their feeble cry, And He with power and love did look, Down from His throne on high. And while the raging waves did roar, And swift destruction bring, Jehovah sheltered them beneath The shadow of His wing. The ark Jehovah guided through The vast unmeasured deep; And all the life therein reposed He did in safety keep. It floated o'er the valleys low, And o'er the highest hill, For high the waters rose, and thus Obey'd the Almighty Will. How strong that hand that can protect, When danger rages round; The mercy of our Father God, Doth every where abound. And those who put their trust in Him, And to Him ever pray, Will find it is the safest thing His counsel to obey. X. THE DROWNING WORLD. Now let us for awhile return And see the startled world, With all its pride and all its sin Swift into ruin hurl'd. The waters now are rising fast, And men are in despair; They can themselves no succur find, No ear now hears their prayer. They once derided him who preached To them the coming wo, But now no voice cries out, Repent; Ah! whither shall they go? The ark to them is firmly closed, They cannot enter in; They see the flood is rising round; They perish in their sin. Not highest trees can shelter them, Nor mountain caverns hide, For caves and heights are fill'd and lost, As onward sweeps the tide. Ah! would that they had heard the word That faithful Noah preach'd; Accepted of Jehovah's grace Which he to them out-reach'd. But now, alas! it is too late; No human power can save A single soul from perishing, Beneath the flooding wave. Oh! let us not provoke our God; But of His grace partake; And feel our sins are blotted out For His own mercy's sake. XI. THE ARK RESTS ON ARARAT. For forty days and forty nights, The waters of the flood Prevail'd o'er all the face of earth, Obedient to the word. Which God the great Jehovah spake, To drown it for its sin; His word is holy, just and right Forever sure, divine. The earth was drown'd; all living things Had perish'd from its face, Save Noah and his family, Protected by God's grace. The ark rode onward with the flood; The hand of God did guide The vessel with its freight of life, O'er all the swelling tide. The clouds do now withdraw aside; The deepest fountains cease, To pour their treasures forth on earth; The waters slow decrease. The ark moves on to Ararat, And rests upon its height; While Noah and his family, Are fill'd with great delight. They long to see the earth again, Cleansed by Jehovah's hand; They long to see the sun, great orb, Shine brightly o'er the land. They long to see the trees put forth, And beauteous flowers spring,-- The fields with verdure clothed, and hear The birds of morning sing. XII. NOAH SENDS FORTH THE RAVEN AND THE DOVE. Then Noah sent a raven forth, Out of a window high, To wander here and there, until the waters should be dry. And then again he sent a dove That he might something learn, But she could find no resting-place, And did to him return. The waters still spread o'er the earth, And slowly did abate; For seven days more within the ark, He patiently did wait. [Illustration: The River Nile by Moonlight.] And then he sent her forth again, And back she came at eve, And bearing in her mouth she brought To him an olive-leaf. This token told him that the flood Was drying fast away; But Noah still within the ark For seven days more did stay. He now the third time sent the dove, Nor did he send in vain, The waters of the flood were dry;-- She ne'er returned again. She found a resting-place on earth, Beneath a sunny sky, And with a gladsome, joyous heart, She round about did fly. Then Noah look'd forth from the ark, And lifted up to God, His thankfulness for keeping him, According to His word. XIII. NOAH COMES FORTH FROM THE ARK. And now the Lord to Noah spake, And bade him from the ark Go forth, and stand upon the earth, And all his family take. The waters from the earth had fled, The ground was clean and dry, No threatening billows form'd around, No clouds were in the sky. So Noah left the ark, and came Forth to the open air, And all the beasts and creeping things, And fowls, were with him there. He brought them out to fill the earth. To multiply and live; That they might magnify His name, Who every good doth give. Behold the wondrous hand of God, How matchless is His skill, Who works in heaven and on the earth, The counsel of His will. How great, how awful, and how just Was that Almighty word, Which, for the sinfulness of men, Did call the dreadful flood. And while the world was perishing, 'Tis pleasing to observe, The loving-kindness of the Lord, Who did the good preserve. He saved them in the ark, while fell The overflowing rain; And when the flood was dried away, He brought them forth again. XIV. NOAH SACRIFICES TO THE LORD. When Noah came forth from the ark, His heart was filled with praise; He worshipp'd God with thankful voice, For His abounding grace. He rear'd to God an altar there, And offer'd sacrifice, And kneeling with his family, To heaven did lift his eyes. And God was pleased with Noah's praise, And witnessed from above The offering which in faith he made, And blest him with His love. Jehovah said--"I will no more, Destroy or curse the ground, But will display my love and grace, Wherever life is found." How tender, loving is the Lord, Whose anger does not burn Forever 'gainst the sons of men, But calls them to return. He says to men--"Repent and live, And all my law obey, And I your strength and hope shall be, Through all life's devious way." O! sacrifice to God in faith, And all your sins confess, And with the riches of His love, He will your spirits bless. For blood of bulls, or lambs or goats, Jehovah does not care, But bring the offering of your hearts, With humble earnest prayer. XV. THE BOW IN THE CLOUDS. Jehovah now a covenant made, That He would bring no more A flood of water o'er the earth, As He had done before. The nations now should prove His love, His truth and power divine; His attributes o'er all the earth, With glory bright do shine. His mercy hath no bound but truth, And all His works do prove, Unto the sons of men abroad, His constant, perfect love. He set the beauteous Bow on high With many colours bright, To show His covenant with men, Was faithful, gracious, right. It hung in heaven, upheld by God, And arch'd the distant gloom, And bent on either side to earth, In bright and graceful form. This covenant Jehovah keeps, Forever faithful, true; For when the rains are o'er, then high The rainbow comes in view. Whene'er we gaze upon its form, And note its colours fair; Our hearts should be inspired toward God, With love and praise and prayer. He gives the sun to warm the earth; He sends the healthful shower, And saves us always, through His grace, By His almighty power. THE END. * * * * * PHILADELPHIA: HOGAN, PERKINS &, CO. 
17162	----	[Illustration: Front Cover] [Illustration: Frontispiece: JOSEPH SOLD INTO CAPTIVITY.] MOTHER STORIES FROM THE OLD TESTAMENT A Book of the Best Stories from the Old Testament That Mothers Can Tell Their Children With Forty-five Illustrations PHILADELPHIA HENRY ALTEMUS COMPANY ALTEMUS' MOTHER STORIES SERIES MOTHER STORIES A Book of the Best Stories that Mothers can tell their Children MOTHER NURSERY RHYMES AND TALES A Book of the Best Nursery Rhymes and Tales that Mothers can tell their Children MOTHER FAIRY TALES A Book of the Best Fairy Tales that Mothers can tell their Children MOTHER NATURE STORIES A Book of the Best Nature Stories that Mothers can tell their Children MOTHER STORIES FROM THE OLD TESTAMENT A Book of the Best Old Testament Stories that Mothers can tell their Children MOTHER STORIES FROM THE NEW TESTAMENT A Book of the Best New Testament Stories that Mothers can tell their Children MOTHER BEDTIME STORIES A Book of the Best Bedtime Stories that Mothers can tell their Children MOTHER ANIMAL STORIES A Book of the Best Animal Stories that Mothers can tell their Children MOTHER BIRD STORIES A Book of the Best Bird Stories that Mothers can tell their Children MOTHER SANTA CLAUS STORIES A Book of the Best Santa Claus Stories that Mothers can tell their Children Profusely illustrated and handsomely bound in cloth, with ornamentation in colors $1.00 PER VOLUME COPYRIGHT 1908 BY HOWARD E. ALTEMUS PRINTED IN THE UNITED STATES OF AMERICA CONTENTS. PAGE ADAM AND EVE 7 CAIN AND ABEL 8 THE FLOOD 10 THE TOWER OF BABEL 12 LOT'S FLIGHT FROM SODOM 14 ABRAHAM AND ISAAC 16 THE STORY OF REBEKAH 18 JOSEPH AND HIS BRETHREN 22 THE FINDING OF MOSES 28 THE FLIGHT FROM EGYPT 30 MOSES STRIKING THE ROCK 32 THE TEN COMMANDMENTS 34 BEZALEEL AND AHOLIAB 36 THE BRAZEN SERPENT 38 PASSAGE OF THE JORDAN 40 THE CAPTAIN OF THE LORD'S HOST 42 HOW JERICHO WAS CAPTURED 44 ACHAN'S SIN 46 THE ALTAR ON MOUNT EBAL 48 THE CITIES OF REFUGE 50 JOSHUA'S EXHORTATION 52 GIDEON AND THE FLEECE 54 THE DEFEAT OF THE MIDIANITES 56 THE DEATH OF SAMSON 58 RUTH AND NAOMI 60 BOAZ AND RUTH 62 HANNAH PRAYING BEFORE THE LORD 64 ELI AND SAMUEL 66 DEATH OF ELI AND HIS SONS 68 PLAYING ON THE HARP BEFORE SAUL 70 DAVID AND GOLIATH 72 NATHAN REPROVING THE KING 74 DAVID AND ARAUNAH 76 ELIJAH FED BY RAVENS 78 PLOUGHING IN CANAAN 80 THE SHUNAMMITE'S SON 82 THE LITTLE CAPTIVE MAID 84 JONAH AT NINEVEH 86 HEZEKIAH AND SENNACHERIB 88 THE BRAVE HEBREW BOYS 90 DANIEL AND THE LIONS 92 ESTHER BEFORE THE KING 94 DAVID AND JONATHAN 96 OLD TESTAMENT STORIES ADAM AND EVE. In the beginning God made the heaven and the earth He also made the sun, moon, and stars; trees, flowers, and all vegetable life; and all animals, birds, fishes, and insects. Then God made man. The name of the first man was Adam, and the first woman was Eve. Both were placed in a beautiful garden called the Garden of Eden, where they might have been happy continually had they not sinned. But God forbade them to eat of the fruit of the tree of the knowledge of good and evil. Satan tempted Eve to take the fruit of this tree. She ate, and gave to Adam, and he ate also. Thus they sinned, and sin came into the world. Then God called to Adam and said, "Where art thou?" Before this, Adam and Eve had been happy when God was near, now they were afraid. Why? Because they knew they had done wrong. So sin makes us afraid of God. God rebuked them for the evil they had done; and then drove them out of the Garden of Eden, placing an angel to keep watch over the gate so that they could not return. CAIN AND ABEL. What a sad story the Bible tells us in the fourth chapter of Genesis! Cain and Abel were brothers, the sons of Adam and Eve. How they should have loved each other! Yet we find that Cain killed Abel. Why did he do this? Cain was a husbandman, who tilled the ground; Abel was a shepherd, who kept sheep. One day each offered a sacrifice to God. Cain brought fruit, and Abel brought a lamb. God accepted Abel's offering, but not Cain's. Why? Well, I am not quite sure, but I think it was because Abel offered his sacrifice according as God had commanded, and had faith in a promised Saviour; but Cain simply acknowledged God's goodness in giving him the fruits of the earth. God had probably told them, too, that when they came to worship Him, they were to bring a lamb or a kid as a sacrifice for their sins; this Abel had done, but Cain had not. Cain was angry because God had accepted Abel's offering and not his; and he hated his brother Abel. God knew the evil thought Cain had towards his brother, and asked him, "Why art thou wroth?" and said, "If thou doest well, shalt thou not be accepted?" But Cain did still more wickedly. When out in the field he killed his brother. Was it not a cruel deed? They were alone when this murder was committed, yet one eye saw it all. God saw it, and said to Cain: "Where is Abel, thy brother?" We cannot sin without God knowing it! Cain told God a lie. He answered, "I know not." But he did know. God was angry with Cain for his sin, and sent him as a fugitive and vagabond to wander on the earth. [Illustration: ABEL'S SACRIFICE.] THE FLOOD. About fifteen hundred years had passed since Cain slew Abel, during which time man had become more and more wicked. At length God saw "that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." Then God said, "I will destroy man whom I have created from the face of the earth." But one man was righteous and served God. His name was Noah. God told him that the world would be drowned by a flood because of the wickedness of the people, and commanded him to build a great ark to float upon the waters. In this ark God promised to preserve alive Noah and his family; and also two of each of every living thing on the earth--animals, birds, and creeping things. All the rest were to die. Noah built the ark as God commanded. It took him a great many years, during which time the people were warned to forsake their sins and turn to God, but they did not do so. At last the ark was finished, and Noah, with his wife, and his sons with their wives, and the animals, birds, and creeping things, as God had commanded, all entered into it. What a long procession it must have been! Then God shut them in, and they dwelt in safety while the rain came down, and the waters rose up and covered the earth. All were drowned except those in the ark. A year afterwards, when the waters were dried up, Noah, and all that had been with him, left the ark. Then Noah built an altar, and offered sacrifices to God, in thankfulness for God's goodness to him and his family. [Illustration: ENTERING THE ARK.] THE TOWER OF BABEL. Babel means confusion. Was it not a strange name to give a tower? How did it get this? After Noah left the ark, God made a promise to him that He would no more destroy the earth by a flood, and blessed him and his sons. In course of time many little children were born, baby boys and girls, who grew up to be fathers and mothers having children also. In this manner a great many people dwelt again on the earth. For more than one hundred years they all spoke the same language, and as, in course of time, they journeyed onward, they came to a large plain in the land of Shinar, near to where Babylon was afterwards built. Here they said they would remain and build a great city, with a high tower ascending to heaven. Now God, when he blessed Noah, had said to him, "Be fruitful, and multiply, and replenish the earth;" meaning that the people were to scatter abroad, so that the world might become inhabited again. But these men wanted to keep together, and found one great empire, the centre of which should be the great city with the lofty tower. So they made bricks and burnt them, and took a kind of pitch for mortar, and began to build. Some learned men say they took three years in getting the materials, and were twenty-two years building the tower. It was very great and high, but it was never finished. The people did wickedly in building it, and God, who saw all they were doing, confounded their language, so that one could not understand another. Thus they left off building the tower, and that is why it is called Babel. Then God scattered them abroad to re-people the earth. [Illustration: BUILDING THE TOWER OF BABEL.] LOT'S FLIGHT FROM SODOM. In Palestine, the land in which Jesus dwelt when He was upon earth, there is an inland sea, called the Dead Sea. Its waters are very salt, and no trees grow upon its shores. Many long years before the birth of Jesus Christ, two cities stood upon the plain which the waters of the Dead Sea now cover. These cities were named Sodom and Gomorrah. Their inhabitants were very wicked, so God destroyed their cities by raining brimstone and fire upon them. Before God destroyed these cities, He sent two angels to Lot, Abraham's nephew, who dwelt in Sodom, commanding him to flee from it, taking his family with him. The angels hastened him, saying, "Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city." Then the angels took all four by the hand and led them out, and said to Lot, "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." Lot pleaded that he might take refuge in a little city, named Zoar, not very far distant; and having obtained the angels' permission to do so, he took his wife and daughters, and hastened away. In our picture we see him and his daughters entering Zoar, and Sodom burning in the distance--but what is that strange figure standing on the plain? Alas! that is Lot's wife; the angel had commanded them that none were to look back, but she did so, and was turned into a pillar of salt. Lot did wrong in dwelling in such a wicked city as Sodom, and lost all his property when he escaped for his life. [Illustration: LOT ENTERING ZOAR.] ABRAHAM AND ISAAC. Abraham feared God and obeyed His commandments; and God promised to bless Abraham very greatly. He gave him riches in cattle, and silver, and gold; and said that the land of Canaan should belong to him and his descendants. God also gave him a son in his old age, whom he loved, very dearly and named Isaac. But God intended to try Abraham, to see if he loved Him above all else. One day God told Abraham to take his son Isaac, and to journey into the land of Moriah; there to build an altar and offer Isaac as a sacrifice upon it. It was a strange command, but Abraham knew that God would not bid him do what was wrong, and believed that even if he slew his son, God was able to raise him to life again. So he rose early in the morning, saddled his ass, took two of his young men, and wood for the fire; and then, accompanied by Isaac, started on his journey. On the third day they came near the place God had pointed out, and Abraham left the young men with the ass, while he and his son journeyed up the mountain alone. As they went along, Isaac--who carried the wood, while his father carried the knife and the fire, said: "My father." And Abraham replied, "Here am I, my son." Then Isaac said: "Behold the fire and the wood: but where is the lamb for a burnt offering?" Abraham answered: "My son, God will provide Himself a lamb for a burnt offering." The altar was built, Isaac was bound and laid upon it, and Abraham's arm was uplifted to strike the blow that was to take his son's life away. Then God called to Abraham, "Lay not thine hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son from Me." Abraham looked up, and behind him saw a ram which was caught in a thicket by its horns; this he took and offered as a sacrifice to God. So God tried Abraham; and also Himself provided the lamb for the burnt offering, as Abraham had said. [Illustration: ABRAHAM AND ISAAC.] THE STORY OF REBEKAH. When Abraham had grown old, he desired that his son, Isaac, should take a wife. But he did not wish him to choose one from among the women of Canaan, for they worshipped idols. So he called his oldest servant, and commanded him to make a journey to Abraham's own country, and there to choose a wife for Isaac. Then the man took ten camels, together with food and other goods for the journey, and set out for the city of Nahor. When he came to the walls of the city he spied a well, and, as it was evening, the young women were coming out to draw water. Then he asked God to help him to choose a wife for Isaac, saying, "Let it come to pass, that the damsel to whom I shall say, 'Let down thy pitcher, I pray thee, that I may drink,' and who shall reply, 'Drink, and I will give thy camels drink also;' let her be the one Thou hast chosen for Thy servant Isaac." [Illustration: REBEKAH GIVING DRINK TO ABRAHAM'S SERVANT.] Before he had done speaking, there came out a beautiful young woman, whose name was Rebekah. She was the grand-daughter of Nahor, Abraham's brother. She carried a pitcher upon her shoulder, and went down to the well and filled it. Then Abraham's servant ran to her and asked her for a drink from her pitcher. She said, "Drink, my lord," and held the pitcher for him, and afterwards drew water for his camels also. Then he took a golden jewel and a pair of gold bracelets, and put them upon her, and asked whose daughter she was, and if her father could lodge him and his company. When she told him who she was, he was glad, and worshipped God, for he was sure then that he had been led to the house of Abraham's brother. Then Rebekah called out her friends, and they took the man in to lodge him for the night, and set food before him. But he would not eat until he had told them his errand, and how he believed God had chosen Rebekah for Isaac's wife. He then asked the parents to say whether they would give their daughter or not, but they said: "It has been ordered by God; we cannot give or refuse her. Rebekah is before you. Take her and go. Let her be Isaac's wife, as the Lord hath spoken." When the man heard these words, he again praised God, and then he brought out rich clothing, and jewels of gold and silver, and gave them to Rebekah. He also gave presents to her mother and brother. When they asked Rebekah if she would go with the man, she said "Yes," and took leave of her friends, who blessed her. Then, with her nurse and her maids, she rode upon the camels, and followed the man, for she believed that so God had ordered it. Isaac dwelt by the well Lahai-roi, and one evening he walked into the fields to meditate. As he lifted up his eyes he saw the company of camels coming towards him. At the same time, Rebekah lifted up her eyes and saw Isaac. When the man told her it was his master Isaac, she alighted from the camel, and covered her face with a veil, according to the custom of the East. When the man told Isaac all he had done, Isaac was pleased, and welcomed Rebekah, and gave her the tent that had been his mother's. And she became his wife. [Illustration: REBEKAH JOURNEYING TO ISAAC.] * * * * * JOSEPH AND HIS BRETHREN. How wonderful is the way in which God works for those who fear Him! The history of Joseph teaches us this truth. Joseph had one younger and ten elder brothers. The name of the younger brother was Benjamin. Jacob was the father of them all; and Rachel was the mother of Joseph and Benjamin. Jacob loved Joseph more than all his other sons, and made him a coat of many colours; but his elder brothers hated him, and one day, when far away from home, proposed to kill him. They cast him into a pit instead, and afterwards sold him as a slave to some merchants who were travelling from Gilead to Egypt. When they returned to their father, they took Joseph's coat of many colours, which they had dipped in blood, and brought it to Jacob, saying: "This have we found: know now if it be thy son's coat or no." Jacob knew the coat; and thought Joseph had been killed by some wild beast, and mourned for him greatly. [Illustration: THE MEETING OF ISAAC AND REBEKAH.] The merchants carried Joseph into Egypt, and sold him to one of the king's officers, named Potiphar. But, though a slave, he was not forsaken by God. No, God was with him, and made all that he did to prosper. His master placed him over all his house, but his mistress wanted him to commit a great sin. When he refused, she accused him unjustly to his master, and Potiphar had him cast into prison. God was with Joseph in the prison, and gave him such favour with the keeper that he set him over all the other prisoners. Among them were two; one who had been the king's butler, and the other his baker. Both had dreams which troubled them much, but Joseph was enabled by God to interpret their dreams for them. By-and-by Pharaoh, the king, dreamed a dream. He was standing on the banks of a river, and saw seven fat cows come up out of the water and feed in a meadow; afterwards seven very lean cows came up and devoured the fat ones. Then Pharaoh awoke; but he dreamed again, and saw that seven very poor ears of corn devoured seven that were full and good. In the morning he was greatly troubled. What could the dreams mean? He called for the magicians and the wise men, but they could not tell. At last it was told him how Joseph had interpreted the dreams in the prison; so he sent for Joseph, who came from the prison, and stood before the king. Pharaoh said, "I have dreamed a dream, and there is none that can interpret it; and I have heard say of thee, that thou canst understand a dream to interpret it." Joseph answered, "It is not in me: God shall give Pharaoh an answer of peace." Then Joseph told Pharaoh that the dreams had been sent by God, to show him that after seven years of great plenty had passed there would come seven years of famine. He also advised Pharaoh to lay up corn in cities during the years of plenty, so that the people might be fed during the years of famine. Pharaoh saw what great wisdom God had given Joseph, and made him ruler over all the land of Egypt. The corn was stored up; and after the years of plenty the famine came. [Illustration: JOSEPH BEFORE THE PHARAOH.] During all this time Jacob and his sons had been dwelling in Canaan; where, through the famine, they were now in want of food. So Jacob sent his sons to Egypt to buy corn. The Bible tells us, in the book of Genesis, how they came to Egypt, and all that befell them there; and how at last Joseph, the ruler of the mighty kingdom, made himself known to them as the brother they had cruelly sold for a slave. But he forgave them, and sent to fetch his father Jacob, saying that all were to come into Egypt, where he would provide for them. Jacob could not at first believe the good news his sons brought; but when he saw the waggons which Joseph had sent to carry him and the little ones, he said, "It is enough; Joseph my son is yet alive; I will go and see him before I die." So he journeyed to Egypt, with his sons, and all that he had; and as he drew near Joseph went to meet him. When Joseph met his father, he fell on his neck, and wept there. And Jacob said, "Now let me die, since I have seen thy face, because thou art yet alive." He was so full of joy that it seemed to him there was nothing else worth living for. Afterwards Joseph presented his father to Pharaoh; and Jacob blessed Pharaoh; who allowed him and his family to dwell in the land of Goshen. [Illustration: JACOB PRESENTED TO PHARAOH.] THE FINDING OF MOSES. Pharoah, becoming alarmed at the increasing power and numbers of the Israelites in Egypt, ordered that every male child who might be born to them should be cast into the river, and drowned. But the wife of a man named Levi felt that she could not give up her babe, and for three months she hid him. When she could hide him no longer, she prepared a basket of rushes, and coated it with pitch, so that it would float upon the river and keep out the water. In this ark she placed her infant son, and hid the ark among the flags and bulrushes on the river-bank, and set the child's sister to watch it. Now it happened that the daughter of Pharaoh came with her maidens to bathe in the river; and when she saw the basket she sent one of her maids to fetch it. And when she looked at the child he wept, and she had compassion for him, and said, "This is one of the Hebrews' children." Then the child's sister came forward and said to Pharaoh's daughter, "Shall I call to thee a Hebrew woman that she may nurse the child for thee?" And when the princess said, "Go!" she, the maid, went and called her own mother, to whom Pharaoh's daughter said, "Take this child and nurse him for me, and I will give thee thy wages." And the woman took the child and nursed him. And when he had grown, his mother took him to the princess, who adopted him as her son, and called his name Moses, which means _drawn out_, because she took him from the water. Afterwards he grew to be a great man: he was learned in all the wisdom of the Egyptians; and we are told, "he was mighty in words and deeds." [Illustration: THE FINDING OF MOSES.] THE FLIGHT FROM EGYPT. When Moses was forty years old he had to flee from Egypt. He went to Midian, where he dwelt for forty years; at the end of which time God appeared to him, and instructed him to return to Egypt; where he was appointed by God to lead the Israelites from bondage to the land of Canaan. Moses and Aaron went to Pharaoh, king of Egypt, and delivered to him God's command to let the people of Israel go; telling him that if he disobeyed terrible plagues would come upon his land. Pharaoh hardened his heart against God, and refused to let the people go; so ten dreadful plagues were sent, the last of which was that the firstborn of every Egyptian should die, whether it were man or beast. But not a single Israelite was to suffer harm. This plague God said should come in the night; when an angel would pass through the land, destroying the Egyptians but sparing the Israelites. Each family of the Israelites was commanded, on the evening that God had appointed, to kill a lamb, and to dip a bunch of hyssop in its blood, sprinkling this blood upon the top and side posts of the door. All the houses thus marked God said would be spared when the destroying angel passed through the land. In the night, while the Israelites were, according to God's command, eating the lambs that had been slain, all ready to depart, a great cry arose among the Egyptians. In every house, from the palace downwards, the eldest child lay dead. Then the Egyptians arose, and thrust the Israelites out; and they left Egypt, and journeyed towards the Red Sea. [Illustration: SPRINKLING THE BLOOD.] MOSES STRIKING THE ROCK. After the Israelites left Egypt they crossed the Red Sea, whose waters divided so that they passed through on dry land. Then they travelled through the wilderness toward Mount Sinai. Passing onward, they wanted water and food; and forgetting the great things God had already done for them, they began to murmur. At a place called Marah they found the water too bitter to drink; so they grumbled, saying to Moses, "What shall we drink?" He asked God; who showed him a tree, which, when cast into the water, made it sweet. Next the people murmured for food, and God sent them manna, which they gathered every day except the Sabbath; but with all God's care and kindness the Israelites continued to grumble whenever any difficulty arose. Journeying forward, they entered another wilderness, called the Desert of Sin, and came to a place named Rephidim, where they found no water. They were very thirsty, and came to Moses murmuring and saying, "Give us water that we may drink." How could Moses do that? He was grieved with them, and said, "Why chide ye with me? wherefore do ye tempt the Lord?" But the people grew so angry that they were ready to stone him. Then Moses told God all the trouble, and God showed him what to do. He was to go before the people, taking the elders of Israel with him, and his rod, and God would stand before him on a rock among the mountains of Horeb. This rock he was to strike, when water would gush forth. Moses did as God commanded. He went forward with the elders, struck the rock with his rod; and the pure, clear water gushed out, so that all the people were able to drink. [Illustration: STRIKING THE ROCK.] THE TEN COMMANDMENTS. The Israelites journeyed onward and encamped before Mount Sinai. There God talked with Moses, and instructed him to remind the people of the great things He had done for them; and to say that if they obeyed Him, and kept His covenant, they should be a peculiar treasure to Him above all people, and a holy nation. When the people heard God's message, they answered, "All that the Lord hath spoken we will do." How happy would they have been if they had always kept this promise! But, alas! they did not do so; and great punishments came upon them in consequence. God also said that on the third day He would descend upon Mount Sinai; and commanded the people to prepare themselves for that great and solemn event. None were to approach the mount, for if they did so they would die. On the third day, according to the command, the people gathered before Mount Sinai. A thick cloud covered the mountain, which smoked and quaked, and there were thunders and lightnings; a trumpet also sounded exceeding loud, so that all the people trembled. Then God spake from the midst of the fire, and gave the people the Ten Commandments. These you will find in the twentieth chapter of Exodus; and little folks with sharp eyes can read them in our picture. We are told that "all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking;" and when they saw it they were so much afraid that they stood afar off. How holy is God's law, and how careful should we be to obey it! [Illustration: THE TEN COMMANDMENTS.] BEZALEEL AND AHOLIAB. After God had given the Ten Commandments, He called Moses up into the mountain; where he remained forty days and forty nights. During that time, God told him to speak to the Israelites, asking them to give gold, silver, brass, blue, purple, fine linen, oil, precious stones, and other things, to make a tabernacle or sanctuary, where God would dwell among them. God showed Moses the pattern of this tabernacle, with its coverings, its holy place and most holy place, its ark of the covenant with the cherubims and mercy-seat, its table for the shewbread, golden candlestick, and altar of incense, and the garments for Aaron and his sons, etc.; everything was accurately described by God. Then God instructed Moses as to who could do the work He had commanded to be done, and named two to whom He had given special wisdom and skill: these two were Bezaleel and Aholiab. When Moses came down from the mountain he called Aaron and all the people of Israel, and told them what God had commanded. The people willingly brought gifts, till more than enough was provided. Then Bezaleel and Aholiab, and other wise-hearted men, worked diligently until the tabernacle and all things belonging to it were made exactly as God had instructed. Some worked in gold and silver, others in brass and wood; wise women spun cloth of blue, purple and scarlet, and fine linen; precious stones were set for the high priest's ephod and breastplate; and, at last, all was finished. Then we are told "Moses did look upon all the work, and, behold, they had done it as the Lord had commanded." Then Moses blessed them. [Illustration: BEZALEEL AND AHOLIAB.] THE BRAZEN SERPENT. Jesus Christ says that "As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up." What did Jesus mean? Nearly forty years had passed since God gave His law from Mount Sinai; and frequently the people had sinned during that time. Through their disobedience they were compelled to wander in the wilderness for many long years, instead of going straight to Canaan. While thus wandering they passed round the land of Edom, and became grieved and impatient because of the dreariness and difficulty of the way. They murmured against God and against Moses, and said, "Wherefore have ye brought us up out of Egypt to die in the wilderness? For there is no bread, neither is there any water; and our soul loatheth this light bread." They meant the manna which God gave them daily. God allowed fiery serpents to come among the people because of their sin, which bit them, and many died. Then they came to Moses, saying, "We have sinned ... pray unto the Lord that He take away the serpents from us." Moses did so; and God told him to make a serpent of brass and to put it on a pole; and said that all who looked to the serpent should live. The serpent of brass could not heal them, but God healed them as they obeyed his command to look to the serpent. It was _look_ and _live_. Now I think we see what Jesus means. God has said that all must die because of sin; but those who look to Jesus and trust in Him will have their sins pardoned, and will live with Him in glory forever. [Illustration: THE BRAZEN SERPENT.] THE PASSAGE OF THE JORDAN. Having wandered for forty years in the wilderness, the Israelites drew near to the river Jordan, at a place opposite Jericho. Moses was dead, and Joshua was now the leader of the host. God told him that the time had come when the people of Israel were to enter Canaan; to which land they had all this long time been travelling, but which previously they had not been permitted to enter on account of their sin. A description of this sin is given in the Bible, in the fourteenth chapter of Numbers. But the people were now to cross the Jordan and enter Canaan. They were a very great multitude, and the river lay before them. How were they to cross? God told them! He commanded Joshua that the priests were to take the ark of the covenant and to go before the people; who were to follow a short distance behind. Could the priests and the people walk across the deep water? No. But as soon as the priests reached the river, and their feet were dipped in the water, God divided the Jordan into two, leaving dry ground for the Israelites to cross upon. The priests carried the ark into the middle of the bed of the river and then stood still, and all the people passed on before them. When all were over, the priests carrying the ark moved forward also, and the waters returned to their proper place again. But before they did so, Joshua commanded twelve men, one from each tribe, each to take a stone from the river's bed; and these stones were set up as a memorial of the marvellous manner in which God had brought the Israelites across the Jordan into Canaan. [Illustration: CROSSING THE JORDAN.] THE CAPTAIN OF THE LORD'S HOST. News of the miraculous way in which the Israelites had been brought across the Jordan spread rapidly among the Canaanites, and when they heard what God had done, they were very much afraid. We are told that "their heart melted, neither was there spirit in them any more, because of the children of Israel." God had said to Joshua that the land of Canaan was to be taken possession of by the Israelites; and had commanded him to "Be strong and of a good courage," and had strengthened him by saying, "Be not afraid, neither be thou dismayed, for the Lord thy God is with thee whithersoever thou goest." Joshua and the people were now in Canaan, and before them lay a stronghold of the Canaanites, named Jericho, having high walls and strong gates. This city the Israelites had to capture; but the inhabitants closed the gates, and prepared to fight fiercely to prevent Joshua and his warriors from getting in. As Joshua was alone at this time, near Jericho, he looked up, and saw a man standing with a drawn sword in his hand. Joshua went to him and asked, "Art thou for us or for our adversaries?" The man answered, "Nay; but as captain of the host of the Lord am I come." Do you know who it was? Was it an angel? I think it was more than an angel. It was the Lord! Joshua fell on his face to the earth and worshipped, saying, "What saith my Lord unto His servant?" Then the Lord told Joshua, as before he had told Moses, to take his shoes from his feet, for the place on which he stood was holy; and instructed him how Jericho was to be captured. [Illustration: THE CAPTAIN OF THE LORD'S HOST.] HOW JERICHO WAS CAPTURED. When men in olden times attacked a city, they tried to batter down the walls with heavy beams of wood, having heads of iron, called battering rams; but God did not instruct the Israelites thus to capture Jericho. They were to remember that it was not by their own power they could conquer the Canaanites, but only as God gave them the victory over their enemies. So God commanded Joshua to lay siege to Jericho in a very strange way. He said that seven priests, each having a trumpet, were to go before the ark. In front of them the armed men of Israel were to march; and behind the ark the people were to follow. In this way they were to go round the city once each day for six days, the priests blowing their trumpets each time. The seventh day they were to go in the same manner round the city seven times; and God said that when the priests blew their trumpets the seventh time, the people were to give a great shout, and the walls of the city would fall down. Joshua and the people did as God commanded. They marched round the city carrying the ark, the priests blowing their trumpets; and on the seventh day they marched round seven times. The last time, when the priests blew their trumpets, the people shouted with a great shout, and the walls of the city fell down flat. Then the Israelites went up and took possession of it. Thus God delivered Jericho into the hands of His people. All the inhabitants were killed except Rahab and her relatives. These were spared because Rahab had been kind to the spies whom Joshua had sent. [Illustration: THE FALL OF JERICHO.] ACHAN'S SIN. God commanded the Israelites to destroy Jericho; and all the gold, silver, and other riches found there were to be devoted to the Lord. If any disobeyed this command then a curse was to rest upon all, and they were not to prosper. The Israelites were to conquer the Canaanites, and drive them out of the land. So Joshua prepared to attack a city named Ai. Three thousand of his men went to capture it, but the inhabitants came out and drove them back, killing some of them. Joshua was greatly grieved. He knew that unless God made the Israelites victorious, the Canaanites would be able to overcome them, and God had appeared to fail them this time. Oh! he was sorry. But he told God the trouble, and God showed him the cause of it. One of the Israelites, named Achan, saw among the spoil of Jericho, a handsome garment, some silver, and a bar of gold, and coveted them. He stole these things and hid them away in his tent, thinking that no one saw him; but God knew it all. Achan's sin was the cause of Israel's defeat! God showed Joshua how the man who had done the wickedness was to be discovered. Each tribe was to be brought before God, then each family of the tribe He chose, then each household of the family taken, and lastly each man of the family chosen. Finally, Achan was pointed out by God. Joshua bade him confess what he had done, and he said that he had taken the Babylonish garment and the gold and silver. Messengers were sent to his tent, who brought what Achan had hidden; and he, with his sons and daughters, his cattle, and all that he had, and the garment, silver, and gold, were taken to a valley near by, where the people stoned them, and burned them with fire; and then raised over all a great heap of stones, which remained as a memorial to warn others against sinning as Achan had done. [Illustration: ACHAN CONFESSING HIS SIN.] * * * * * THE ALTAR ON MOUNT EBAL. Before Moses died he called the Israelites together, and urged them to faithfully serve God; also directing that when they entered Canaan, they were to build an altar of rough stones, covered with plaster, on Mount Ebal, and to write the words of God's law upon this altar. Then six of the tribes were to stand on Mount Gerizim, and six on Mount Ebal, and, in the hearing of all the people, the blessings for obedience and the cursings for disobedience were to be proclaimed. Mounts Ebal and Gerizim are two rugged mountains that face each other in Samaria. When the Israelites advanced thus far, they remembered the words of Moses. Joshua built the altar as directed, on which he offered sacrifices to God, and wrote a copy of the law upon it. All Israel stood, "half of them over against Mount Gerizim, and half of them over against Mount Ebal," and Joshua read all the words of the law, "the blessings and cursings, according to all that is written in the book of the law." Then the loud voices of the Levites were heard from the mountain sides, declaring, in the hearing of all the people, the blessings for obedience and the curses for disobedience, as God had commanded. [Illustration: THE ALTAR ON MOUNT EBAL.] THE CITIES OF REFUGE. Revenge is contrary to the teaching of Jesus Christ, "If thine enemy hunger, feed him," says the Saviour; but among the Israelites and other eastern nations a different practice prevailed. If one slew another, the kinsman of him that was slain felt bound to avenge his relative, and to slay him that had done the deed. Sometimes people were killed by accident, when it was clearly unjust that he who had unwittingly killed another should be slain. To guard against the innocent thus suffering, God commanded that "cities of refuge" should be appointed, to which the slayer might flee, "which killeth any person at unawares." These cities were six in number: Kedesh, Shechem, and Kirjath-arba, on the west of Jordan; and Bezer, Ramoth, and Golan, on the east of that river. They were so arranged that a few hours' rapid flight would bring the slayer from any part of the land to one of the cities of refuge. Jewish writers say that the roads leading to these cities were always kept in good repair, and that guide-posts were placed at every cross road with "Refuge! Refuge!" written upon them. But the man that wilfully killed another was not sheltered. He was given up to the avenger to be slain. In our picture we see the slayer running to the city gate; the avenger close behind, shooting arrows at him. He has thus far escaped, and two or three more steps will place him in safety. But, once within the city, he must not quit its refuge until the death of the high priest. If he do so and the avenger find him he may be slain. But upon the death of the high priest he will be allowed to return home, to dwell in peace again. [Illustration: FLEEING TO THE CITY OF REFUGE.] JOSHUA'S EXHORTATION. Exhortation seems a hard word, but it simply means to strongly urge to good deeds, and this is what our artist shows Joshua to be doing. Joshua is now an old man, and the Israelites are settled peaceably in Canaan. He has called them before him, with their elders, and heads, and judges, and officers. He tells them that he is old and about to die, and reminds them of the land that has already been conquered and divided among them, and of that which still remains to be conquered; urging them to be "very courageous to keep and to do all that is written in the book of the law of Moses, that they turn not aside therefrom to the right hand or to the left." He bids them take good heed therefore unto themselves, that they love the Lord their God; and warns them that if they go back and do wickedly, the anger of the Lord will be kindled against them, and they will perish quickly from off the good land which God has given them. In his address, Joshua said, "Ye know in all your hearts and in all your souls, that not one good thing hath failed of all the good things which the Lord your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof." How faithful is God! He never fails in His promises: and we are told He is unchangeable, so that whatever He promises now He will fulfil, and whatever warnings He gives will surely come to pass. How good is it to have this holy and wise God for our Father, and to know that He promises abundantly to bless all those that trust in the Saviour, Jesus Christ. But let us take heed of the warnings against sin given in God's Holy Word. [Illustration: JOSHUA EXHORTING THE PEOPLE.] GIDEON AND THE FLEECE. After the death of Joshua, the Israelites turned away from God, and served idols. Therefore the evils came upon them of which they had been warned by Moses and Joshua. But at different times God, seeing their distress, raised up "judges" to deliver them from their enemies, and to judge over them. The first of these judges was named Othniel. He was Caleb's nephew. The last was Samuel. One that lived about one hundred years before Samuel was named Gideon. The Israelites were at this time in great trouble. They were hiding in dens and caves because of the Midianites, who had conquered them and overrun their country. When their corn was ripe these enemies came and destroyed it, so altogether they were in sad plight. One day Gideon was threshing wheat in a secluded place, so as to escape the notice of the Midianites, when an angel from God appeared to him, bidding him to go and save the Israelites from their foes. Gideon obeyed the command: but before commencing the battle he much desired a sign from God showing that He would give the Israelites the victory. The sign Gideon asked for was, that when he laid a fleece of wool on the ground, if the victory were to be his, then the fleece should be wet and the ground dry. He placed the wool on the ground, and taking it up the next morning found it wet, although the ground was dry. So he knew God had answered him as he desired. But he was not quite satisfied. He begged God for a second sign. This time the ground was to be wet and the fleece of wool dry. God gave him this sign also: and then Gideon felt sure that the Israelites would be victorious over the Midianites. [Illustration: EXAMINING THE FLEECE.] THE DEFEAT OF THE MIDIANITES. Large numbers of the Israelites gathered around Gideon, prepared to fight against the Midianites, who were encamped in a valley, "like grasshoppers for multitude." How Gideon's host was reduced till only three hundred men remained, and the wonderful dream he heard related, when he and his servant went down as spies into the enemy's camp, are recorded in the seventh chapter of Judges. It was not by their own bravery or power that the Israelites were to overcome their enemies. God was to give them the victory: and He chose Gideon and three hundred men to overcome the great and mighty host of the Midianites. Gideon divided his three hundred men into three companies, and put a trumpet in every man's hand, and gave to each a pitcher with a lamp inside. Then he said, "Look on me, and do likewise: when I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of the camp, and say, 'The sword of the Lord and of Gideon.'" Gideon and the hundred men of his company approached the enemy's camp by night, and the other two companies drew nigh also, so that the Midianites where surrounded. Then all blew their trumpets, broke their pitchers, held up their lamps (torches), and cried out as they had been commanded. The Midianites heard the trumpets' blast and the cry, and saw the lights. They were thrown into confusion, and one fought against another; then they fled, and were pursued by the Israelites, great numbers of whom gathered together and followed after their flying enemies. Thus the Midianites were overcome, and Israel had peace during the lifetime of Gideon. [Illustration: "THE SWORD OF THE LORD, AND OF GIDEON."] THE DEATH OF SAMSON. Samson's birth was foretold by an angel. He was to grow up a Nazarite, forbidden to drink strong drink, neither was his head to be shaved. His strength was very great; but his marriage was sinful, and his doings with the idolatrous Philistines terrible. Though an Israelite and a judge, I fear much he sinned greatly against God. On one occasion he went to Gaza, a city of the Philistines. The inhabitants tried to take him, but he arose at midnight and carried away the gates of their city. In our picture though he looks so strong, yet we see chains on his legs, and he is blind! How came he to lose his sight and be made a prisoner? I think it was owing to his sin and folly. He became acquainted with a wicked woman, who enticed him to tell her in what his great strength lay. Three times he told her falsely, but at last he said that if the flowing locks of his hair were removed his strength would depart. While he slept these locks were cut off, then the Philistines burst in upon him, and when he arose to resist them, he found that his strength was gone. Then his eyes were cruelly put out, and he was bound with fetters of brass. Our artist shows him blind, brought out to make sport at the Philistines' feast. He is very sorrowful, and, I think, angry. He asks the lad beside him to place his hands upon the pillars supporting the house; then, his great strength returning, he bows himself with all his might; the pillars break, the house falls, and Samson, with very many of the Philistines, is crushed amid the ruins. Was not this a terrible end to what might have been a noble life? [Illustration: SAMSON MAKING SPORT FOR THE PHILISTINES.] RUTH AND NAOMI. Naomi was the wife of a Jew named Elimelech, who left his own city of Bethlehem to go into the land of Moab, because there was a famine in Canaan. Some time afterwards he died, leaving Naomi a widow with two sons, all dwellers in a strange land. Her sons married two young women belonging to Moab, whose names were Orpah and Ruth. After living there about ten years Naomi's sons died also, leaving Orpah and Ruth widows, along with their widowed mother-in-law. Then Naomi determined to return to her own land. Orpah and Ruth accompanied Naomi some distance on her journey; then she bade them to leave her, telling each to go back to her mother's house in Moab, while she would pursue her way alone to the land of Judah. They were unwilling to do so, saying they would go with her to her land and people; but she urged them to depart, assuring them that they would gain nothing by leaving their own country to accompany her, and that they had better return to their own homes. Then the story informs us--you will find it in the Bible, in the Book of Ruth--that Orpah kissed her mother-in-law and departed; but Ruth clave unto her, saying, "Whither thou goest, I will go; and where thou lodgest, I will lodge; thy people shall be my people, and thy God my God; where thou diest, will I die, and there will I be buried: the Lord do so to me and more also, if ought but death part thee and me." So Ruth refused to leave her mother-in-law, and journeyed with her until they reached Canaan. Then they both dwelt in the city of Bethlehem, in the land of Judah, where we shall meet with them again. [Illustration: RUTH AND NAOMI.] BOAZ AND RUTH. When Naomi returned to Bethlehem she was poor. The poor were allowed at harvest time to follow the reapers; gleaning or gathering up the stray ears of corn. One day, Ruth obtained permission from her mother-in-law to go gleaning, and went to glean in the field of a rich man named Boaz, who happened to be a kinsman, or relative of Elimelech. But Ruth did not know of this relationship. Boaz saw Ruth gleaning, and asked one of his servants who she was. The servant replied, "It is the Moabitish damsel that came back with Naomi out of the country of Moab." Then Boaz spoke kindly to Ruth, telling her not to go to any other field to glean, but to stay with his maidens and glean in his field. She fell on her face before him and bowed herself to the ground, and asked, "Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger?" Boaz was pleased with her because of her kindness to Naomi, so he replied, "It hath fully been showed me all that thou hast done unto thy mother-in-law since the death of thine husband." He also bade her to eat and drink with his servants, and told his reapers to let some handfuls of grain fall on purpose for her. So Ruth gleaned that day quite a large quantity of barley, which she took home to Naomi. Then she learned that Boaz was her kinsman. She continued gleaning until the end of harvest; and afterwards became the wife of Boaz and grandmother of Jesse, the father of David. Jesus Christ descended from David; so we see what high honour was bestowed upon Ruth for her kindness to her mother-in-law. [Illustration: BOAZ SHOWING KINDNESS TO RUTH.] HANNAH PRAYING BEFORE THE LORD. The Tabernacle, which had been set up by the Israelites in the wilderness, was after the conquest of Canaan erected at Shiloh, a city about ten miles south of Shechem. There it remained for more than three hundred years. No Temple was at Jerusalem in those days, so the Jewish priests offered sacrifices to God in the Tabernacle at Shiloh. One day, Hannah, the wife of a priest named Elkanah, came to the Tabernacle to worship. She was grieved because she had no children; and especially sad because she had no son. So she knelt down and prayed to God, and asked God to remember her sorrow and to give her a son; promising that if God granted her request, she would give that son to Him all the days of his life. As Hannah prayed, Eli, the high priest, saw her. She did not speak aloud, but prayed in her heart; her lips moved, but no voice was heard; so Eli thought that a drunken woman had come before the Lord. He reproved her saying, "How long wilt thou be drunken? Put away thy wine from thee." But Hannah had not drunk wine. She answered Eli, "No, my lord, I am a woman of a sorrowful spirit. I have drunk neither wine nor strong drink, but have poured out my soul before the Lord." Then Eli bade her "Go in peace, and the God of Israel grant thee thy petition that thou hast asked of Him." Hannah left the Tabernacle. Her face was no longer sad. She believed God had heard her prayer; and He had done so. In due time a son was given her, whom she named Samuel. Samuel means _Heard of God_, which name Hannah gave him in remembrance of God's goodness in hearing her prayer. [Illustration: HANNAH PRAYING BEFORE THE LORD.] ELI AND SAMUEL. Elkanah went up to Shiloh yearly to offer sacrifice: and when Samuel was old enough, Hannah went with her husband and took her little boy with her. They came to Eli the high priest, and Hannah said: "Oh, my Lord, I am the woman that stood by thee here praying. For this child I prayed; and the Lord hath given me my petition. Therefore also have I given him to the Lord." Then she left Samuel with Eli. Samuel assisted Eli in the Tabernacle service, and wore a linen ephod like a priest. His mother came yearly to see him, when she accompanied Elkanah to the sacrifice at Shiloh, and each time brought with her a little coat, which she had made for her son. Eli was an old man, who had two wicked sons. These he had not restrained as he should have done. So God was displeased with him and them on account of their sins. One night, while the lamp in the Tabernacle was burning, and Eli was resting, Samuel was sleeping. A voice came to him calling, "Samuel!" He rose, and ran to Eli saying, "Here am I." But Eli had not called, so Samuel lay down again. A second time the same voice called, "Samuel!" He went to Eli and said, "Here am I; for thou didst call me." But Eli replied, "I called not, my son; lie down again." The call was repeated a third time; then Eli told Samuel it was the Lord who called him; and bade him answer if the voice came again, "Speak, Lord, for thy servant heareth." Again God called, and Samuel answered as Eli had commanded him. Then God told Samuel what terrible things should befall Eli and his sons through their wickedness. [Illustration: SAMUEL COMING TO ELI.] DEATH OF ELI AND HIS SONS. In the morning Samuel feared to tell Eli what the Lord had shown him; but Eli bade him do so, saying to Samuel, "God do so to thee, and more also, if thou hide any thing from me of all that He said unto thee." So Samuel told Eli all God had said, keeping nothing back, and Eli answered, "It is the Lord: let Him do what seemeth Him good." Afterwards there was war between the Israelites and the Philistines, and both sides prepared for battle. They fought; the Israelites were defeated, and many of them slain. Then they sent to Shiloh and fetched the ark of the covenant out of the Tabernacle, carrying it to the camp, and thinking that if the ark were with them they would overcome their enemies. But the ark only signified God's presence in their midst; it was not God Himself, to give them victory. It was very sinful of them thus to use what God had made so holy; and God suffered them again to be defeated. The ark was taken by the Philistines, and many of the Israelites were slain. Eli, who was then ninety-eight years old, and nearly blind, sat by the wayside, trembling for the safety of the ark, and waiting for messengers to bring news of the battle. Presently a messenger came who told him the Israelites had fled before the Philistines, that his two sons Hophni and Phinehas were slain, and that the ark of God had been taken. When he heard that the ark had been taken, he fell backward from off his seat and died. Thus God's judgment upon Eli and his sons came to pass. In our picture we see the messenger, who has just come from the field of battle, telling Eli the sad tidings that caused his death. [Illustration: ELI RECEIVING THE EVIL TIDINGS.] PLAYING ON THE HARP BEFORE SAUL. We are not told much in the Bible concerning the early life of David. He was born in Bethlehem. We have seen who his father was, but I do not find that his mother's name is given. His own name means "beloved." What a happy name! He must have been much loved by his parents, and we know he was loved by God. Like many other youths in Canaan, he acted as a shepherd to his father's flocks. He was a fair, open-faced boy; "ruddy, and of a beautiful countenance, and goodly to look at," so the Scriptures say. He was a good musician, knew how to sling stones at a mark, and was so brave that when a lion and a bear came to attack the lambs of his flock he went after them and killed them both. One day a strange and most important event happened. Samuel, the prophet, came from Ramah, and pouring some very precious oil upon the head of David, anointed him to be the future King of Israel. Saul was then King, but on account of his wickedness God had rejected him, saying that another should reign in his stead. Soon after this event Saul became very wretched. An evil spirit troubled him, we are told. His servants advised him to get a man that could play skilfully upon the harp, so that music might drive away his misery. Some one suggested David; and David was sent for. He brought sweet strains from his harp, and Saul was soothed. Saul was pleased with David. We are told that "he loved him greatly," and that David became his armour-bearer. But he soon grew jealous, and twice threw a javelin at David, seeking to smite him to the wall and kill him. This, however, he was not able to do. [Illustration: DAVID PLAYING ON THE HARP BEFORE SAUL.] DAVID AND GOLIATH. How attentively David looks at the stones in his hand. His sling is on his arm, and his bag by his side. What is he about to do with those stones? And who is that tall man in armour, strutting about with such a long spear in his hand? Two armies were drawn up in battle array. They were the armies of the Israelites and Philistines. The camp of the Israelites was on one hill, and that of the Philistines was upon another; a valley lying between. For forty days these armies had been facing each other, but yet the battle had been delayed. The Philistines had on their side a giant of great height and strength, encased in armour, who daily came out, challenging the Israelites to send a man from their camp to fight with him. But no man among them dared to go against Goliath, the Philistines' champion. Meanwhile Jesse had sent David to the Israelites' camp to see after his brethren. He heard what the giant said, and offered to go out against him. Saul was informed of David's offer, and sent for him. Saul told David he was not able to fight the giant, but he boldly replied, "The Lord which delivered me out of the paw of the lion and out of the paw of the bear, He will deliver me out of the hand of this Philistine." David trusted not in his own power, but in God! Then Saul said, "Go, and the Lord be with thee." He went, slung one of the smooth stones he had chosen out of the brook, smote the Philistine in the forehead so that he fell to the earth, and then ran and cut off his head. Thus God enabled this ruddy youth to overcome the giant Philistine, and to slay him with a sling and a stone. [Illustration: CHOOSING SMOOTH STONES OUT OF THE BROOK.] NATHAN REPROVING THE KING. David was now King. He had great riches and honour, and a palace had been built for him. He had brought the ark from Kirjath-jearim, and placed it in the tabernacle prepared for it at Jerusalem, and he now reigned over all the people of Israel and Judah. But David did a very wicked thing. He took the wife of Uriah the Hittite for his wife, and caused Uriah to be slain. God was displeased at what he had done, and sent Nathan the prophet to reprove him. Nathan's reproof was given by a parable. It was a story of a poor man who had one dear little lamb. It grew up in his house, played with his children, and was very precious to him. But one day a traveller came to a rich neighbour, who possessed great flocks and herds, and this neighbour, instead of killing one of his own lambs and setting it before his guest, sent and took the poor man's lamb and killed it. David heard the story, and was very angry. He said the rich man should die, and the lamb taken away should be restored fourfold. Then Nathan, looking at the King, said: "Thou art the man!" He showed David how greatly he had sinned, and told him that trouble and sorrow would come upon him for what he had done. God had given him riches and honour, and all that he could wish for; yet he had taken the one precious thing of Uriah's, even his wife, and had caused him to be slain. David was sorely grieved when he saw how wickedly he had acted. He confessed his sin to God, and God forgave it; but great trouble came upon the King afterwards through this crime. [Illustration: "THOU ART THE MAN."] DAVID AND ARAUNAH. After David had reigned may years, he numbered the people of Israel. This was wrong; and God sent a pestilence which destroyed seventy thousand men. David was grieved, and prayed that God would punish him and spare the people. God stayed the hand of the destroying angel; who stood by the threshing-floor of Araunah, whither David was told to go and offer sacrifice. David went. He purchased the threshing-floor of Araunah, also oxen and wood and offered a burnt sacrifice to God. The following verses describe the scene:-- Beside Araunah's threshing-place The awful angel took his stand, When from high heaven came words of grace-- "It is enough; stay now thine hand." For David's penitential prayer Had enter'd God's compassionate ear; And where the angel stood, even there God bade the King and altar rear. Araunah offered ground, and wood, And oxen for the sacrifice: David stood noble wish withstood, And bought them all at full price. His answer has a royal ring; Its lesson high shall not be lost: "Burnt offerings I will never bring Unto Jehovah without cost." The altar rose, the victims died, The plague was stayed, and lo, there fell-- Token that Heaven was satisfied-- A fire from God, and all was well. 'Twas like a finger from the skies-- That falling fire--to show God's will, That here the Temple should arise And crown Moriah's sacred hill. And still God marks the faithful prayer, The careful work, the costly pains; The Spirit's fire descendeth there, And there, as in a shrine, remains. RICHARD WILTON, M.A. [Illustration: DAVID AND ARAUNAH.] ELIJAH FED BY RAVENS. God was displeased with King Ahab, and sent His prophet, Elijah the Tishbite, to say unto him, "As the Lord God of Israel liveth there shall not be dew nor rain for years in all Israel." God knew that these words would make Ahab angry with Elijah, so He commanded Elijah to get out of Ahab's way. "Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there." Elijah went, and the ravens brought him bread and meat, morning and evening, and he drank of the brook. But after many days the brook dried up, and God told him to go to Zarephath, where a widow would sustain him. So he arose and went to Zarephath. When he came to the gate of the city he saw the widow gathering sticks; and called to her, saying, "Bring me, I pray thee, a little water in a vessel, that I may drink, and a morsel of bread in thy hand, that I may eat." The widow turned and said, "As the Lord thy God liveth, I have not a cake, but only a handful of meal, and a little oil in a cruse; and, behold, I am gathering a few sticks, that I may go in and bake it for me and my son, that we may eat it before we starve to death." Elijah told her not to fear, but to make a cake for him, and, afterwards, one for her son and herself, for God had said that neither her handful of meal nor her cruse of oil should fail until He again sent rain upon the earth. So she did as Elijah told her, and there was always enough oil and meal for their daily food, according to the word of the Lord which He spake by Elijah. [Illustration: ELIJAH FED BY RAVENS.] PLOUGHING IN CANAAN. In Scripture frequent mention is made of the husbandman and his work. Ploughing the land, sowing the seed, reaping the harvest, and winnowing the grain are often referred to. Our picture shows an Eastern husbandman ploughing. How different it is to ploughing in our own land! There is no _coulter_; and instead of the broad steel _plough-share_ we see a pointed piece of wood. And the long handles with which our labourers guide their ploughs--where are they? The strong horses, too, harnessed one behind the other, are missing. Yes! none of these were used in Canaan. Small oxen drew the plough; and the husbandman guided it by means of a single handle, as we see him doing in the picture. Thus their method of ploughing was a slow one, and unless the land had been very good their harvests would have been poor. Often these husbandmen had to wait until the rain made the ground soft enough for their ploughs to enter it, consequently many had to toil in cold, stormy, winter weather. To this the proverb alludes which says: "The sluggard will not plough by reason of the cold; therefore shall he beg in harvest, and have nothing." (Prov. xx. 4.) Perhaps it was just such a plough, drawn by just such oxen as we see in our picture, that Elisha was using when Elijah passed by and cast his mantle upon him; thereby calling Elisha to be his servant and successor. We are told that Elisha "took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him." [Illustration: PLOUGHING IN CANAAN.] THE SHUNAMMITE'S SON. Many interesting stories are told in the Bible, few of which are more touching than that of Elisha the prophet, and the Shunammite woman. This story we find in the fourth chapter of the Second Book of Kings. We read of the prophet journeying to and fro, and resting in the little chamber that the kind Shunammite had built for him on the wall of her house. We see its bed, table, stool, and candlestick; and the joy beaming upon the good woman's face when a tiny infant son was given her. How she loved him! And as he grew up how carefully she watched over him. But a sad time was coming. The golden corn was in the field ready for reaping, for the harvest time had come. The hot sun shone overhead, and the little lad was out with his father in the field, probably running about among the corn. Suddenly he felt a violent pain, and cried out, "My head, my head!" Then joy was changed to sorrow. The father saw his son was ill, and bade a lad carry the little boy to his mother, on whose knees he sat till noon, and then he died. Next we see the mother leaving her dead son, and journeying to find the prophet. Elisha sees her coming, and sends Gehazi to inquire if all is well. Then she falls down before the prophet and tells him her trouble; and he sends his servant with his staff to lay it upon the dead child. The story closes by stating how Elisha follows Gehazi, goes to the chamber where the dead boy lay, prays to God that the life may be restored, and finally has the joy of giving the lad, alive and well again, into the arms of his mother. [Illustration: THE SHUNAMMITE'S SON RESTORED.] THE LITTLE CAPTIVE MAID. Naaman was a great general in the army of the King of Syria, who esteemed him highly, because it was Naaman that led the Syrians when God gave them victory over the Israelites. But in spite of his bravery and his high position, he was miserable, because he suffered from a terrible disease called leprosy. Now, among the captives whom the Syrians had brought back from war was a little Israelitish maiden, who was appointed to wait upon Naaman's wife. She had heard of the wonderful things which Elisha did in the name of God; and she told her mistress that if Naaman could only see this prophet, who was in Samaria, he could be cured. And the King was told what the maid had said, and he sent a letter to the King of Israel commanding him to cure Naaman of his leprosy. But the King of Israel was afraid, and thought the King of Syria sought this way to quarrel with him. When Elisha heard of the King's fear, he sent and desired that Naaman should be brought to him. So Naaman came in his chariot, and stood at Elisha's door. But the prophet instead of coming to him, sent a message directing Naaman to wash in Jordan seven times, when his leprous flesh would be restored to health. Naaman had thought that Elisha would have received him with much ceremony and touched him, bidding the leprosy to depart; so he was angry and said, "Are not the rivers of Damascus better than all the waters of Israel? May I not wash in them and be clean?" Therefore he went away in a rage. But his servants persuaded him to carry out the prophet's injunction, and he went and dipped seven times in Jordan, and was made whole. [Illustration: THE LITTLE CAPTIVE MAID.] JONAH AT NINEVEH. Jonah was commanded to go to Nineveh, and cry out that the city should be destroyed on account of the wickedness of its inhabitants. But instead of obeying God's command he fled in a ship that was bound for Tarshish. Then a great storm arose, and the shipmen cast Jonah into the sea, believing that the storm had been sent through his disobedience. God saved Jonah by means of a large fish, and brought him safely to land again. A second time God said to Jonah, "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee." So Jonah arose and went as God had directed him. Now Nineveh was a very large city, about sixty miles in circumference, and Jonah went some distance inside and then cried out, "Yet forty days and Nineveh shall be overthrown!" It was a strange and terrible cry which sounded throughout the city, and as the Ninevites heard it they feared God, proclaimed a fast, covered themselves with sackcloth, and every man was commanded to forsake evil. So they hoped God would forgive them and spare their city. God saw what they did and how they turned from their evil ways, therefore He spared their city. When Jonah saw that Nineveh was spared he was very angry, and prayed God to take away his life. He made a booth and sat under it to see what would become of the city. Then God sheltered him from the sun by a gourd, and afterwards taught him by it how wrong he was in being displeased because Nineveh had been spared. Nineveh was afterwards overthrown, and has remained since then but a heap of ruins. [Illustration: JONAH AT NINEVEH.] HEZEKIAH AND SENNACHERIB. Sennacherib, the King of Assyria, invaded the land of Judah, and threatened to lay siege to Jerusalem. Then Hezekiah took counsel with his princes and mighty men, and repaired the broken walls, and made them higher. He made many other preparations for the defence of the city, and went among his people, exhorting them to trust in God, and be of good courage. But Sennacherib sent messengers to induce those that guarded the walls of the city to revolt against Hezekiah, saying, "Do not believe this Hezekiah when he tells you that your God will deliver you; hath any of the nations against which I have made war been delivered by their gods?" When Hezekiah heard these words he went into the house of the Lord, and sent messengers to Isaiah, asking for his prayers. Isaiah said to them, "Thus saith the Lord, 'Be not afraid of the words with which the King of Assyria hath blasphemed Me. I will send a blast upon him, and he shall return and shall fall by the sword in his own land.'" Afterwards the King of Assyria sent a letter to Hezekiah, in which he repeated his sneers at the power of God. When Hezekiah read it, he went into the house of the Lord, and spreading the letter before the Lord, prayed for His help. God answered, by the mouth of Isaiah, that the King of Assyria should not enter Jerusalem, nor shoot over it, but be turned back the way he came. And the same night the angel of the Lord went into the camp of the Assyrians, and smote one hundred and eighty-five thousand. Then Sennacherib returned to Nineveh, and as he was worshipping in the house of his god, there came to him two of his sons, who killed him. [Illustration: HEZEKIAH LAYING THE LETTER BEFORE GOD.] THE BRAVE HEBREW BOYS. Brave boys and girls! We all wish to be brave, do we not? Then we must learn to say "No," when tempted to do wrong. These Hebrew boys were young nobles who had been carried captive from Jerusalem to Babylon; but though in a strange land, subject to the mighty king Nebuchadnezzar, they feared not to refuse his food and wine when they knew that the taking of it would cause them to sin against God. They were well educated Hebrew youths, and the Babylonish king had commanded that they should be taught the learning of the Chaldeans; also, to keep them in health and with beautiful countenances, he had ordered that the meat and wine from his table should be given them. Their names were Daniel, Hananiah, Mishael, and Azariah. Daniel seems to have been their leader. We find "he purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank." So he begged the king's servant the feed him and his three companions on plain food and pure water; but the servant feared to do so, lest the king should find them worse looking than those who ate his meat and drank his wine, and the servant should lose his head in consequence. A trial was made, however, for ten days, at the end of which time they were found to be better looking than the boys fed on rich food and wine. Therefore, the servant let them live plainly according to their request; and at the end of three years, when they stood before the king, we are told that for wisdom and understanding none were found like Daniel, Hananiah, Mishael, and Azariah. [Illustration: THE BRAVE HEBREW BOYS.] DANIEL AND THE LIONS. When Darius came to the throne, upon the death of Belshazzar, he set over the kingdom a hundred and twenty princes. Over these he appointed three presidents, of whom Daniel was first. Now the princes and other presidents were jealous of Daniel, and sought to find some fault against him; but could not, as he was a faithful servant of the King. Then they tried to injure him because of his praying to God. So they came to the King, and said, "King Darius live for ever: all the great officers of thy kingdom have consulted together to establish a royal law, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O King, he shall be cast into a den of lions." The King signed the writing and established the law. But Daniel still knelt and prayed three times a day as before. His enemies saw him praying, and told the King, urging him to carry out the law. But the King was angry with himself that he had agreed to such a law, and tried to think of some way to save Daniel. Then these men urged that the law could not be altered. So Daniel was cast into the den of lions, and a stone was put over the mouth of the den, which was sealed by the King and the lords. But the King had said to Daniel, "Thy God whom thou servest will deliver thee." The King passed the night fasting, and could not sleep. In the morning, very early, he arose and went to the den of lions, and cried with a lamentable voice, "O Daniel, servant of the living God, is thy God able to deliver thee from the lions?" Then Daniel said, "O King, live for ever. My God hath sent His angel and shut the lions' mouths." [Illustration: DANIEL AND THE LIONS.] ESTHER BEFORE THE KING. Ahasuerus reigned over the vast empire of Persia, and Esther, the adopted daughter of a Jew named Mordecai, was Queen. None in the palace knew she was a Jewess, for Mordecai had charged her not to make it known. He abode in the king's palace, and was one of the king's servants. Ahasuerus promoted Haman, one of his courtiers, a cruel and wicked man, to be over all his princes and officers; and all bowed down to Haman and did him reverence except Mordecai, the Jew. Then was Haman filled with wrath against Mordecai and his people, and obtained from the king a decree ordering that all the Jews throughout his dominions should be slain. Mordecai informed Queen Esther of this decree, and bade her go to the king and plead for her people. Now it was one of the laws of the palace that no one should approach the king in the inner court unless he had been previously called; the penalty for not obeying this law being death, unless the king should hold out the golden sceptre to the offender so that he might live. Esther knew the danger of approaching the king uncalled for, but she bade Mordecai to gather the Jews so that they might spend three days in fasting and prayer, while she and her maidens did the same, and, said she, "So will I go in unto the king, which is not according to the law, and if I perish, I perish." Esther went in. The king graciously held out the golden sceptre to her, accepted her invitation to a banquet, and finally ordered the wicked Haman to be hanged, and measures to be taken to preserve the lives of the Jews. [Illustration: ESTHER BEFORE THE KING.] DAVID AND JONATHAN. Jonathan was the son of Saul, the king. He loved David greatly, and regretted that his father, through jealousy, sought David's life. David, after the last attempt of Saul to smite him to the wall by a javelin, fled away, and meeting with Jonathan said: "What have I done? What is mine iniquity, and what is my sin before thy father that he seeketh my life?" Jonathan sympathised deeply with his friend, and tried to save him. He promised to ascertain whether Saul fully intended to kill David, and, if so, to inform him, that he might escape. Meantime David was to remain in hiding, but on the third day Jonathan was to return with the required information. Before they parted they entered into a solemn covenant, one with the other, to remain firm friends during life; and David promised to show kindness to Jonathan and his children, after God should make him king. At the time appointed, after ascertaining that Saul still sought David's life, Jonathan went to the field where David lay concealed. Jonathan took with him his bow and arrows and a little lad. Shooting an arrow beyond the lad, he cried, "Make speed, haste, stay not!" These words were intended as a warning to David to flee quickly. When the lad had gone, David arose from his hiding place and came to Jonathan, bowing three times before him. Then they kissed each other, wept, and again pledged themselves to be faithful; after which David fled, and Jonathan returned to the city. * * * * * 
17163	----	[Illustration: Front Cover] [Illustration: LITTLE ONES SHOULD BE BROUGHT TO HIM.] MOTHER STORIES FROM THE NEW TESTAMENT A Book of the Best Stories from the New Testament That Mothers Can Tell Their Children With Forty-five Illustrations PHILADELPHIA HENRY ALTEMUS COMPANY ALTEMUS' MOTHER STORIES SERIES * * * * * MOTHER STORIES A Book of the Best Stories that Mothers can tell their Children MOTHER NURSERY RHYMES AND TALES A Book of the Best Nursery Rhymes and Tales that Mothers can tell their Children MOTHER FAIRY TALES A Book of the Best Fairy Tales that Mothers can tell their Children MOTHER NATURE STORIES A Book of the Best Nature Stories that Mothers can tell their Children MOTHER STORIES FROM THE OLD TESTAMENT A Book of the Best Old Testament Stories that Mothers can tell their Children MOTHER STORIES FROM THE NEW TESTAMENT A Book of the Best New Testament Stories that Mothers can tell their Children MOTHER BEDTIME STORIES A Book of the Best Bedtime Stories that Mothers can tell their Children MOTHER ANIMAL STORIES A Book of the Best Animal Stories that Mothers can tell their Children MOTHER BIRD STORIES A Book of the Best Bird Stories that Mothers can tell their Children MOTHER SANTA CLAUS STORIES A Book of the Best Santa Claus Stories that Mothers can tell their Children Profusely illustrated and handsomely bound in cloth, with ornamentation in colors $1.00 PER VOLUME COPYRIGHT 1906 BY HOWARD E. ALTEMUS PRINTED IN THE UNITED STATES OF AMERICA CONTENTS. PAGE THE WISE MEN'S VISIT 7 THE ANGEL'S TIDINGS 10 JESUS IN THE TEMPLE 12 THE WONDERFUL DRAUGHT OF FISHES 14 THE HOUSE BUILT UPON THE SAND 16 HEALING THE CENTURION'S SERVANT 18 ANOINTING THE FEET OF JESUS 20 THE RICH FOOL 22 THE UNFRUITFUL TREE 24 SOWING THE SEED 26 THE ENEMY SOWING TARES 28 THE PARABLE OF THE LEAVEN 30 SEEKING FOR HIDDEN TREASURE 32 THE PEARL OF GREAT PRICE 34 THE PARABLE OF THE NET 36 THE MAN POSSESSED BY DEVILS 38 CURING THE INCURABLE 40 JAIRUS' DAUGHTER 42 THE TWO BLIND MEN 44 FEEDING FIVE THOUSAND 46 CHRIST WALKING ON THE SEA 48 THE WOMAN OF CANAAN 50 PETER AND THE TRIBUTE MONEY 52 THE GOOD SAMARITAN 54 IMPORTUNITY REWARDED 56 THE UNMERCIFUL SERVANT 58 THE GOOD SHEPHERD 60 THE LOST PIECE OF MONEY 62 THE PRODIGAL SON 64 PETER'S WIFE'S MOTHER CURED 66 THE UNJUST STEWARD 68 THE RICH MAN AND THE BEGGAR 70 "AVENGE ME OF MY ADVERSARY" 72 THE PHARISEE AND THE TAX-GATHERER 74 THE LABORERS IN THE VINEYARD 76 THE BARREN FIG TREE 78 THE WICKED HUSBANDMAN 80 WITHOUT THE WEDDING GARMENT 82 THE FOOLISH VIRGINS 84 THE PARABLE OF THE TALENTS 86 MAN WITH THE WITHERED HAND 88 JESUS ASCENDS TO HEAVEN 90 THE PHILIPPIAN JAILER 92 TIMOTHY AND HIS MOTHER EUNICE 94 CHRIST BLESSING THE CHILDREN 96 [Illustration] NEW TESTAMENT STORIES THE WISE MEN'S VISIT. The birth of Jesus Christ was announced by two remarkable events: the coming of wise men from the East, and the appearance of angels to some shepherds at Bethlehem. The wise men were probably astronomers; and in watching the stars they had seen one that had led them to leave their own country, and take a long journey to Jerusalem. Most likely they rode on camels, and their journey was a tedious one. But at last they reached Jerusalem, where they inquired saying, "Where is He that is born King of the Jews? for we have seen His star in the East and are come to worship Him." Tidings of these inquiries were brought to King Herod, and when he heard them he was much troubled. He was a wicked king; and feared that if another king had been born, he would grow up and take the crown away. Herod was also cruel and treacherous, and while pretending to act rightly, often did many evil things. And now he intended to destroy the infant King, who might one day take his sceptre away. So he first sent for the learned men of the Jews, the chief priests and scribes, and demanded of them where Christ should be born; and when they had replied that it was to be in Bethlehem, he secretly called the wise men before him, and inquired of them what time the star appeared. After getting the information he needed, he dismissed the wise men, bidding them to go to Bethlehem "and search diligently for the young child; and when ye have found Him," said Herod, "bring me word again, that I may come and worship Him also." So the wise men left King Herod and Jerusalem, and journeyed onward towards Bethlehem; and the star which they had seen in the East went before them, till it came and stood over where the young child lay. And when they saw the star they rejoiced with exceeding great joy, for they knew they had found Him whom they had come so far to seek. But the wise men did not bring Herod word where Jesus was; and he was so angry that shortly afterwards he sent his soldiers, and slew all the children under two years of age that were in Bethlehem and its neighbourhood. He thought by so doing to kill Jesus among them, but God prevented him from doing so. [Illustration: THE WISE MEN BEFORE THE KING.] THE ANGEL'S TIDINGS. It was night. In the fields near Bethlehem a company of shepherds kept watch over their flocks. Probably they were holy men, and often thought of God in the stillness of the early morn. And now they may have been thinking of the coming of the promised Messiah. While watching their flocks, the angel of the Lord came to these shepherds, and a dazzling light shone round about them. They were much afraid; but the angel said, "Fear not; for behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord." And suddenly there was with the angel a great multitude of the heavenly host praising God and saying, "Glory to God in the highest, and on earth peace, good will toward men." When the angels had departed, the shepherds returned to Bethlehem; and there, in a stable, they found the infant Jesus, lying in a manger, watched over and cared for by His mother Mary and Joseph. And so great was the surprise and joy of the shepherds that they went out and told all they met of the wondrous things which they had seen. Shortly after the visit of the shepherds, the wise men from the East reached Bethlehem, and in a house they found Joseph, and Mary, and Jesus. Then they fell down and worshipped Jesus, opening the treasures they had brought, and offering Him precious gifts, gold and frankincense and myrrh. But God warned them not to go back to Herod, to tell him where the new-born King of the Jews was, and they returned to their own country another way. [Illustration: THE SHEPHERDS WORSHIPPING THE INFANT JESUS.] JESUS IN THE TEMPLE. When Jesus was twelve years of age, His parents took Him with them to Jerusalem to the feast of the Passover. Great numbers journeyed from different parts to keep this feast; and travelled in companies or caravans, the women and old men riding on asses or mules, and the rest going on foot. Thus Joseph and Mary, with Jesus, left Nazareth, and with many others journeyed to Jerusalem, where they kept the Passover. When the feast was ended, as they returned homewards, Joseph and Mary discovered that Jesus was missing; but supposing Him to have been somewhere among the company, they continued their first day's short journey. When, however, evening came, and the caravan halted, and Jesus was nowhere to be found, His parents sorrowfully returned to Jerusalem seeking Him. At last, on the third day, they went to the Temple, and found Jesus sitting in the midst of the aged and learned Jewish doctors, both hearing them and asking them questions. "And all that heard Him were astonished at His understanding and answers." His parents were amazed when they saw Jesus in such company. But Mary, while she rejoiced at finding Him, gently said, "Son, why hast Thou thus dealt with us? Behold Thy father and I have sought Thee sorrowing." Jesus replied, "How is it that ye sought Me? Wist ye not that I must be about My Father's business?" Jesus was the Son of God, and doing God's work was being about His Father's business. Years afterwards He said, "I came not to do Mine own will, but the will of Him that sent Me." [Illustration: "SON, WHY HAST THOU THUS DEALT WITH US?"] THE WONDERFUL DRAUGHT OF FISHES One day, as the crowds pressed round Him to hear the Word of God, Jesus came to the Lake of Gennesaret and saw two boats drawn up on the shore. Now one of these belonged to a man named Simon Peter, who was at the water's edge washing his nets. Jesus entered into this boat and asked Simon to push it off from the land a little. Then He sat down and taught the people from the boat. And when He had done speaking to them He said to Simon, "Launch out into the deep, and let down your nets for a draught of fishes." Simon, answering Him, said, "Master, we have toiled all through the night and have taken nothing, but as you wish it I will let down the net again." And they let down the net into the sea, but it enclosed so great a multitude of fishes that they could not draw them up; and the net brake. Then Simon beckoned to his partners, James and John, who were in the other boat, that they should come and help them. And they came and filled both boats with the fishes, so that they began to sink. When Simon Peter saw it he fell down before Jesus, saying, "Depart from me, for I am a sinful man, O Lord." For he and all that were with him were astonished at the marvellous draught of fishes which they had taken. And Jesus said unto Simon, "Fear not, Simon Peter; from henceforth thou shalt be a fisher of men." Meaning that he was to go about winning souls for God, instead of being a fisherman. And when they had brought their boats to land, they forsook all they had and followed Christ. [Illustration: THE WONDERFUL DRAUGHT OF FISHES.] THE HOUSE BUILT UPON THE SAND. What a foolish man the builder of the house shown in our picture must have been! Of course, when the wind blew and the waves dashed against his house, it would fall. Look how the sea has washed the foundation away, and how the roof is falling in! And the people; see how they are fleeing to save their lives! And all this calamity because he built his house upon the sand. But the other house, shown in the distance: how firmly that stands! What a bold front it offers to the waves, and how safely it resists the fury of the storm. Its foundations are sure, because they rest upon the solid rock. Jesus had been teaching the people. He had taught them many wonderful truths, which you will find written in the fifth, sixth, and seventh chapters of Matthew; and in closing He said, "Whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man who built his house upon a rock. And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand. And the rain descended, and the floods came, and the winds blew, and beat upon that house, and it fell, and great was the fall of it." The lesson Jesus sought to impress upon the people by this parable was, that it is not enough simply to hear what He says. Many will do that; but it is only those who remember Christ's commandments and keep them, whose work will stand when the time of trial comes. [Illustration: THE HOUSE BUILT UPON THE SAND.] HEALING THE CENTURION'S SERVANT. Jesus entered into Capernaum, a city by the Sea of Galilee, and while He was there a certain Centurion, or captain in the Roman army, had a favourite servant who was sick of the palsy and in great pain. When this Roman heard of Jesus, he sought the Jewish elders and implored them to go to Christ and beseech Him to cure the sick servant. And the elders came to Jesus and besought Him urgently to do this miracle, saying, "He is a worthy man, this Roman captain, for he loveth the Jews and hath built us a synagogue." So Jesus went with them, and when He had come near the house, the Centurion himself came to meet Him, saying, "Lord, trouble not Thyself, for I am not worthy that Thou shouldest enter my house. Speak the word only, and this sickness shall depart and my servant be made whole. For I am a man under authority of the Emperor, having many soldiers under me, and I say unto this man, 'Go,' and he goeth; to another, 'Come,' and he cometh, and to my servant, 'Do this,' and he doeth it. Wherefore, if I can so readily command my servants to do my bidding, I know that if Thou biddest this sickness to go out from my servant it will surely go." Jesus marvelled at the man's words, and said to His followers, "Verily, I say unto you, I have not found so great faith, no, not in all Israel." And to the Centurion He said, "Go thy way; and as thou hast believed, so be it done unto thee." And his servant was healed in the selfsame hour, and when those that had been sent returned to the house, they found the servant whole that had been sick. [Illustration: CHRIST AND THE CENTURION.] ANOINTING THE FEET OF JESUS. On one occasion, a proud Pharisee, whose name was Simon, invited Jesus to eat with him. But the invitation was a cold one. There was no kiss of welcome, no water to bathe His hot and dusty feet, no perfumed ointment for His head: nothing but a bare admission to a vacant place at the table was granted to Jesus. But there He reclined, His left elbow resting on a cushion, and His feet projecting beyond the edge of the couch. Now it happened that a poor, sinful woman was passing, who, discovering that Jesus was in the house, timidly entered, and stood behind Him. She had an alabaster box of ointment, and, as she looked on Jesus, she wept. Her tears fell upon His feet; so, stooping down, she tenderly wiped them away with her long hair; then she kissed the Saviour's feet, and anointed them with the fragrant ointment. This was done as a token of respect and love. But an evil eye had noted the kindly act; and the proud Pharisee thought within himself, if Jesus were the prophet He professes to be, He would certainly have known that the woman was a great sinner, and would not have allowed her to touch Him. But Jesus came to save sinners. He loves them, though He hates their sins. He rebuked the haughty Simon; and showed him how he had neglected the commonest rites of hospitality towards his guest, while this poor woman had treated Jesus with the greatest reverence. Then Jesus said, "Her sins which are many are forgiven, for she loved much"; and He bade her go in peace. [Illustration: ANOINTING THE FEET OF JESUS.] THE RICH FOOL. There was a certain rich man who owned much land. And his fields and vineyards were so productive that when the time of harvest came, he had not room enough to store his corn and fruits. So after much thought he said, "This will I do. I will pull down my barns and build greater ones, and there will I store all my fruits and my goods. Then I can say to myself, 'I have great store of goods laid up, enough for many years; now I can take mine ease, eat, drink, and be merry.'" But God said unto him, "Thou fool, this night thy soul shall be required of thee; then whose shall those things be which thou hast hoarded?" Jesus says it shall be so with all those who set their minds upon storing up riches in this world, rather than laying up treasures in heaven by pleasing God and working in His service. Death will come when they least expect it, and they will have to leave all their earthly riches, and go where no treasure has been laid up for them. And He said unto His disciples, "Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on; for the life is more than meat, and the body more than raiment. For all these things do the nations of the world seek after, and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, for it is the Father's good pleasure to give you the kingdom. Sell what ye have and give alms; provide yourselves a treasure in the heavens that faileth not, where no thief approacheth, or moth corrupteth." [Illustration: THE RICH FOOL.] THE UNFRUITFUL TREE. A certain man had a fig-tree planted in his vineyard, and he came and sought fruit thereon, but found none. Then he called to the gardener who attended to his vineyard, and said to him, "Behold these three years I come seeking fruit on this fig-tree, and find none. Cut it down. Why does it encumber the ground?" The gardener answered him and said, "Lord, let it alone this year also, till I shall dig about it and manure it. And if it bear fruit then, it is well; but if not, then, after that, thou shalt cut it down." In this parable the vineyard means the world, and the fig-tree ungodly people whose lives do not produce good works--do not produce fruit in the service of God. The Lord of the vineyard, that is, God, would destroy such people, but Christ intercedes in their behalf, that time for repentance may be given. "He is not willing that any should perish, but that all should come to repentance." Christ came and sought to change men's hearts, and make their lives fruitful for God. The warning has been given, and when the Lord of the vineyard comes again to seek good fruit the unfruitful trees shall be destroyed. Am I a barren tree, dear Lord? A cumberer of the ground. Oh! give me grace to fruitful be, And in Thy work abound. [Illustration: THE UNFRUITFUL TREE.] SOWING THE SEED. A sower went out to sow his seed, and as he sowed some fell by the wayside and was trodden down, and birds came and devoured it. And some fell upon a rocky place, where there was not much soil, and as soon as it sprang up it withered away, because it lacked moisture. And some fell among thorns and weeds, and they sprang up with it and choked it. But other fell on good ground, and sprang up bearing ears, some with thirty, some sixty, some a hundred seeds. When Jesus had told this parable, His disciples asked Him to explain it to them. He said that the seed is the Word of God. The wayside signifies the people who hear the Word but do not understand it, and Satan comes and takes all thought of it out of their hearts as quickly as the birds devour the seeds. The rocky places without much earth denote those who, when they hear the Word, receive it with great joy and profession of faith; but it never takes deep root in their hearts, and when they are tempted they fall away and the good seed in their hearts is withered up. The thorns and weeds are the pleasures and riches of this life, which root so deeply and strongly in men's hearts that the good seed has no chance, and is soon killed off. But the good ground is the hearts of good people, who remember God's Word and try, every day of their lives, to do as He wishes us to do, and to live holy and useful lives. The seed falling upon their hearts becomes strongly rooted and grows up vigorously, bearing good fruit. What shall be said of _your_ heart, my young friend? Is it like the wayside? the rocky place? the thorny ground? or like a good field that has been well prepared for the seed? [Illustration: SOWING THE SEED.] THE ENEMY SOWING TARES. A certain man sowed good seed in his field, but in the night, whilst men slept, his enemy came and sowed tares among the wheat, and went his way. When the wheat-blade had sprung up and showed the ear, then appeared the tares also. So the servants of the householder came to him and said, "Sir, didst not thou sow good seed in thy field? Whence then come these tares?" He said unto them, "An enemy hath done this." Then the servants asked, "Shall we go, then, and gather them up?" But he said, "Nay, lest whilst you gather up the tares, you root up the wheat with them. Let both grow together until the harvest, and in that time I will say to the reapers, 'Gather ye together first the tares and bind them into bundles to burn them, but gather the wheat into my barn.'" Jesus' disciples asked Him to explain this parable to them, and He said: "The field represents the world, and He that sowed the good seed is Christ Himself. The good seed is the Word He preached; the wheat plants are the good people who believe in Christ and do as He teaches. The enemy who sows the bad seed is Satan, and the tares that spring from them are wicked people who follow the promptings of the evil one in their hearts. The harvest is the end of the world, and the reapers are the angels of God. As therefore the tares are gathered and burned in the fire, so shall it be in the end of this world with wicked people. Christ shall send forth His angels, and they shall gather out of His Kingdom all things that offend and them that do evil, and shall cast them into a furnace of fire; there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father." "For the Lord our God shall come, And shall take His harvest home; From His field shall in that day All offences purge away; "Give His angels charge at last In the fire the tares to cast, But the fruitful grain to store In His garner evermore." [Illustration: THE ENEMY SOWING TARES.] THE PARABLE OF THE LEAVEN. Christ said that the kingdom of heaven could be likened unto leaven (or yeast), which a woman took and hid in three measures of flour, till the whole was leavened. Now, this leaven, or yeast, is composed of tiny little plants, each one so small that it cannot possibly be seen by the sharpest eye except through a very powerful microscope. So small are they that it would require three thousand of them, placed close together, side by side, to make up the length of one inch. Like all other plants they require food, and they find this in the dough they are placed in. You know that all things are made up of atoms of chemical substances so wonderfully blended together that only the chemist can separate them, and when he has separated them they appear very different. Well, in flour there are certain things so blended, and the yeast-plant takes one kind of substance as food, and in doing so sets free another substance called carbonic acid gas. This gas bubbles up and makes the heavy dough spongy and light. If it were not for these tiny bubbles of gas your bread would be as heavy and close as suet pudding. This is the reason why yeast is put into dough for making bread or cake. One of the most remarkable things about this yeast is, that when it gets into any substance that contains its food, it at once begins to give off buds, which, in a few moments, become full-sized and break away. So rapid is this increase, that if a single yeast-plant were to be put into a great mass of dough it would very quickly leaven the whole mass. And so it is with the love of God. When once it gets into our hearts it will keep on growing until all our life is filled with it, and we try in all things to please Him. [Illustration: THE PARABLE OF THE LEAVEN.] SEEKING FOR HIDDEN TREASURE. The people of Canaan, both in ancient and modern days, have made a practice of hiding their treasures. This they have done to secure them in times of danger. When invaders flocked into the land, the people buried their gold and jewels, and fled. And often they died, or were overtaken by their enemies and killed, so that they were unable to return and regain their buried riches. Earthquakes also have taken place, destroying towns and villages, and burying all the riches in them beneath their ruins. Thus there is much hidden treasure in Canaan, and numbers of the inhabitants spend their time seeking diligently and anxiously for it. Our artist shows us a man who is thus seeking. He has heard that in old times a great treasure was hidden in a particular field. So he digs away patiently in various places until, at last, he finds out that what he heard is quite true. He is sure the treasure is _there_; and his desire is to become possessed of the field, so that he may obtain the buried riches. He is willing to sell all that he has if by so doing he may buy that field. So he hastens home, and gathers together the whole of his property and sells it. Then he takes his money to the man who has the land for sale, and buys the field of him. Thus he becomes possessed of the treasure he has sought after. Jesus says that the Kingdom of Heaven is like that treasure. It is so precious, that when a man finds out its value, and knows how it can be obtained, he will be willing to give up everything he has for it--all his companions, pleasures, sins, riches--indeed everything he possesses, in order to gain this great treasure. [Illustration: THE TREASURE HID IN A FIELD.] THE PEARL OF GREAT PRICE. Very similar to the parable of the Hidden Treasure is this one of the merchant seeking goodly pearls. "The kingdom of heaven is like unto a merchantman seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." In the picture we see the merchant on the sea-shore, where he has waited for the landing of these sailors from another country. He asks them if they have any goodly pearls for sale, and one man opens his box and takes out this "pearl of great price." It is just the kind of pearl the merchant had been seeking, so he quickly produces his two bags of gold and offers them to the man for his pearl. But the man smiles. "What! part with so large and so beautiful a pearl for two bags of gold?" He could not think of it. The pearl is again placed in its box, and the merchant has to go away disappointed. But the longing to have that pearl is too great. A thought occurs to him. He will go home and sell all that is his, and the money he shall thus obtain, added to his two bags of gold, will surely buy the precious jewel. And so it is with men when they seek that pearl of pearls, the forgiveness of God. They will give up a great deal in order to obtain it, but they find that God requires them to give up everything that is sinful or worldly. And if their hearts are really set upon obtaining it, they will do as this merchant did, and part with everything that would hinder them from coming to God, or walking in the way that leads to heaven. [Illustration: THE MERCHANT SEEKING GOODLY PEARLS.] THE PARABLE OF THE NET. These fishermen have just returned to shore with their net full of fish. Now this is not a casting-net, which is thrown out from the boat and drawn in again, but a drag-net which is of great length, and which is drawn constantly through the water until it is well filled with fish. It is then hauled up to the shore, and the fishermen sit around it, and take out the fish. Many of these, of course, are unfit for food, or not liked. They cast those into the sea again, but the good fish which they can sell for food are carefully placed in vessels brought for the purpose. Christ said, "The kingdom of heaven is like unto a net, that was cast into the sea, and gathered every kind (of fish): which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and cast them into the furnace of fire. There shall be wailing and gnashing of teeth." At another time Jesus taught His disciples the same truth; when He spake of His coming and of the gathering of all nations before Him, the good entering into eternal life, but the wicked being cast away. "When the Son of Man shall come in His glory," said Jesus, "and all the holy angels with Him, then shall He sit upon the throne of His glory. And before Him shall be gathered all nations; and He shall separate them one from another, as a shepherd divideth his sheep from the goats. And He shall set the sheep on His right hand, but the goats on the left." [Illustration: THE PARABLE OF THE NET.] THE MAN POSSESSED BY DEVILS. One day Jesus came with His disciples in a boat to the country of the Gadarenes, near Galilee. They landed near the tombs, that is, caverns cut into the rock, where the dead were buried. And there met them a man, who, for a long time, had been possessed by many unclean spirits. He lived in the tombs and wore no clothes. He had been so fierce and wild that his friends had been obliged to chain him up, but he had burst his fetters, and the devils had driven him out to the tombs. Jesus bade the unclean spirits to come out of the man. And when the man caught sight of Jesus, he cried out, and fell down before Him, saying, "What have I to do with Thee, Jesus, Thou Son of God most high? I beseech Thee to torment me not." And Jesus asked him his name. And he said, "Legion," because many devils were in him. They besought Jesus that He would not make them go into the sea, but would let them enter into a herd of swine that were feeding on the cliffs close by. He suffered them to do so, and the devils went out of the man and entered into the pigs, and the whole herd ran violently over the cliff into the water and were drowned. And when the herdsmen saw what was done, they fled into the city and told all the people. Then the people came out to Jesus, and they saw the man that had been possessed, clothed and in his right mind, sitting at the feet of Jesus. And they that had seen it told them by what means the man had been healed, and they were afraid. The man out of whom the devils had departed, besought Him that he might stay with Jesus, but He sent him away, saying, "Return to thy house, and show what great things God hath done unto thee." And he went his way and published throughout the city what great things Jesus had done unto him. [Illustration: THE MAN POSSESSED BY DEVILS.] CURING THE INCURABLE. Jesus went into Capernaum, followed by a great crowd of people, and among them was a woman who for twelve years had suffered from a disease which no doctor could cure, though she had consulted many, and spent all her wealth upon them. She had said within herself, "If I could but touch His garment I should be made well." So she pressed through the crowd, and put out her arm and touched the hem of His garment, and immediately she was made well. Then Jesus, turning round to His disciples, said, "Who touched Me?" But they all denied that they had done so, and Peter and they that were with him said, "Master, the multitude throng Thee and press Thee, and yet Thou sayest, Who touched Me!" They were surprised that Jesus should make such an enquiry, seeing that so many were crowding round Him, and pressing against Him. But Jesus said, "Somebody hath touched Me, for I perceive that healing virtue hath gone out of Me." When the woman saw that Jesus knew what she had done, and that she could not be hidden in the crowd, she came trembling, and, falling down before Him, she declared unto Him before all the people why she had touched Him, and how she had been healed at once. And He said unto her, "Daughter, be of good comfort; thy faith hath made thee whole. Go in peace, and be healed of thy illness." Jesus wishes us to trust in Him. We suffer from a terrible disease--the disease of sin, which no doctor can cure; but Jesus will heal us and take away our sin if we trust in Him. [Illustration: CURED BY TOUCHING HIS GARMENT.] JAIRUS' DAUGHTER. Jairus was one of the rulers of the Jewish church, or synagogue, and he had a daughter who had been very ill and was now at the point of death. She was an only daughter, and was twelve years of age. So hearing that Jesus was near, he came to Him, and, falling down before Him, implored Jesus to come and see her. And Jesus arose, and followed him, and so did His disciples. Soon there came running to them a messenger from the ruler's house, who said to Jairus, "Thy daughter is already dead; do not trouble the master." But when Jesus heard it He turned to Jairus and said, "Fear not. Only believe, and she shall be restored to life." When they came to the ruler's house they saw the minstrels and many people who were making much noise and lamentation for the dead girl, as was the custom. Jesus said unto them, "Make way; weep not, for the maiden is not dead, but sleepeth;" but they laughed Him to scorn, knowing that she was dead. And He put them all out of the room, all but Peter and James and John, and the mother and father of the maiden. Then He took her by the hand, and called to her, saying, "Maid, arise." And her spirit came again, and she arose straightway; and He commanded her parents to give her food. Her parents were astonished when they saw their daughter raised to life and able to eat, but Jesus charged them that they should tell no man what He had done. But the fame of the miracle He had wrought went abroad unto all that land. [Illustration: JAIRUS' DAUGHTER.] THE TWO BLIND MEN. When Jesus had left the house of the ruler Jairus, there followed Him two blind men. They called out to Him, "Thou Son of David, have mercy upon us." Then Jesus looked at them, and asked if they really believed that He had power to cure them and give them back their sight. And they said unto Him, "Yea, Lord." Then He touched their eyes, and said unto them, "According to your faith, so be it unto you." And immediately they opened their eyes and were able to see. Jesus charged them to let no man know what He had done. But when they were departed they spread His fame abroad over all that country. Another time Christ and His disciples were coming away from Jericho, followed by a large crowd of people. And there was sitting by the wayside a blind beggar, Bartimeus by name; and when he heard the noise of the multitude, he asked what it meant. They answered him, "Jesus of Nazareth passeth by." Then he cried out in a loud voice, saying, "Jesus, Thou Son of David, have mercy on me." The people tried to keep him from calling out, but he would not be quiet. He was determined that Christ should see him. And Jesus stood still, and commanded them to call him. So he arose and cast away his outer garment and came to Jesus. When Jesus asked what he would have done to him, he answered, "Lord, that I might receive my sight." And Jesus said unto him, "Go thy way; thy faith hath made thee whole." And he received his sight at once, and followed Jesus, praising Him. [Illustration: THE TWO BLIND MEN.] FEEDING FIVE THOUSAND. One day Jesus went on board a ship and sailed to another part of the coast, where He and His disciples might have rest. For the people in the cities crowded them so closely that they did not even have time to eat. They landed, and went into a desert place; but the people had seen them depart, and marked which way the ship sailed. Then they all flocked out of the cities and came on foot to the place where Jesus was. When Jesus saw what a great number of people had come, He had compassion on them, and spoke to them, and healed their sick. But in the evening the disciples came to Jesus and said, "This is a desert place, and the day has gone; send the people away, that they may go into the villages and buy food." Jesus was too kind to send them away hungry like that. He said, "They need not depart; give ye them food to eat." But they said to Him, "We have here but five loaves and two fishes, which we have just purchased of a lad." He said, "Bring them to Me." Then He told the people to sit down on the grass; and He took the five loaves and the two fishes, and, looking up to heaven, blessed them and broke them into pieces. The disciples carried the bread and fish to the people and they all ate and had plenty, although there were about five thousand men, besides women and children. And yet, when the disciples took up the fragments that were left, these fragments filled twelve baskets. How kind was Jesus! He not only taught the people and healed their sick, but He fed them when out in the desert place and hungry. [Illustration: FEEDING FIVE THOUSAND.] CHRIST WALKING ON THE SEA. When the people had seen the miracle that Christ did in feeding so many with so few loaves, they felt sure that He was one of the old prophets that had come again, and they would have taken Him by force to make Him king. So He sent His disciples by boat towards Capernaum, and He went, alone, up into a mountain to pray. When it was dark, the disciples found themselves alone upon the sea, opposed to strong winds, which tossed the boat upon high waves. Then Jesus went out to them, walking upon the waves; but when the disciples saw Him they thought it was a spirit, and cried out with fear. But Jesus said, "Be of good cheer: it is I; be not afraid." Peter answered Him, saying, "Lord, if it be Thou, bid me come unto Thee on the water." And He said, "Come," and Peter stepped over the boat's side and walked on the water towards Christ. But when he saw the angry waves around him and heard the roaring of the winds, Peter was afraid and began to sink. He cried out, "Lord, save me." And Jesus, stretching out His hand, caught him, and said, "O thou of little faith, why didst thou fear?" When Jesus and Peter had got into the boat, the wind dropped, the sea became calm and the waves still, and immediately they were at the place where they wanted to land. Then they worshipped him, saying, "Truly Thou art the Son of God." And they came into the land of Gennesaret, where the people knew Him and brought to Him all that were sick, or blind, or lame, that they might touch His garment and be made well. [Illustration: CHRIST WALKING ON THE SEA.] THE WOMAN OF CANAAN. Jesus came unto the borders of Tyre and Sidon, where the people were not Jews, but Gentiles. And there came to Him a woman of Canaan, who cried out to Him, saying, "Have mercy on me, O Lord, Thou son of David; my daughter is grievously vexed with a devil." She besought Him to cast out this evil spirit from her daughter. But He answered not a word, and His disciples counselled Him to send her away. Then He told her He was not sent unto the Gentiles, but unto the lost sheep of Israel; meaning the Jews. This was said to try her faith. Then she came and worshipped Him, saying, "Lord, help me." But He said, "It is not meet to take the children's food and to cast it to dogs;" meaning that His help was due rather to the Jews than to the Gentiles. And she said, "Truth, Lord, yet the dogs sometimes eat of the crumbs which fall from their masters' table;" meaning that, though she was a Gentile, she believed in Him as the Son of God. Then Jesus answered, and said unto her, "O woman, great is thy faith; be it unto thee even as thou desirest. Go thy way; the devil has gone out of thy daughter." And when she was come to her house she found her daughter made whole and laid upon the bed. Jesus, with His knowledge of our hearts, knew the faith this poor woman had, and tried it so that it might shine the brighter. Then He granted her the blessing she had asked Him for; and how she must have rejoiced when she reached home and found her daughter quite well and restored to her right mind. [Illustration: THE WOMAN OF CANAAN.] PETER AND THE TRIBUTE-MONEY. It was a part of the Jewish law that all strangers passing among the Jews should pay to the priests of the Temple an offering to the Lord, or tribute-money as it was called. Soon after our Lord's Transfiguration He came to Capernaum, together with His disciples. When they had entered the city, there came to them the priests who usually collected this tribute-money, and they said unto Peter, "Doth not thy Master pay tribute?" And he answered, "Yes." But when they had come to the house, Jesus said to Peter, "What thinkest thou, Simon? Of whom do they take tribute; of their own people or of strangers?" And Peter answered Him, "Of strangers." Jesus saith unto him, "Then their own people are free; but lest we should offend them by not paying, go thou down to the sea, and cast in thy hook and line, and take up the first fish that taketh the hook into his mouth. And when thou hast opened his mouth, thou shalt find a piece of money there. Take it and give it unto the priests as tribute for Me and for thee." And Peter went down to the sea and cast in his line, and took a big fish. And when he had opened its mouth he found the piece of silver, and took it to the men in payment of the tribute. This tribute was collected to pay the expenses of the Temple worship. Jesus sought to show that, as He himself was the Son of God, the King for whose service the tribute was paid, He might justly be exempted from paying it; yet to save giving offence He miraculously provided the piece of money to pay tribute for Himself and Peter. [Illustration: PETER AND THE TRIBUTE-MONEY.] THE GOOD SAMARITAN. As Jesus was talking to His disciples, a certain lawyer stood up and asked, "Who is my neighbour?" And Jesus answered by telling them this story:-- A certain man went down from Jerusalem to Jericho, and fell among thieves, who robbed him, stripped him of his clothes, and, wounding him, left him on the road half dead. By chance there came a priest that way, and, as a teacher of religion to men, he should have stopped to help the poor man. Instead of this, he pretended not to see, and passed by on the other side of the road. Then there came by a Levite, who also, as an official of the church, should have given help. But he merely came and looked on the injured man, and passed on the other side as the priest had done. Afterwards there came by a Samaritan, and, when he caught sight of the wounded Jew, he went over to him and was very sorry for him. Now the Jews hated the Samaritans, and were their enemies, so that it would not have been surprising if he, also, had done as the priest and the Levite did. But, no! Though it was his enemy, he could not pass him by and leave him on the road, perhaps to die. He examined his wounds and bound them up; doing all that he could to soothe them. Then he lifted him carefully on his own beast, and brought him to the nearest inn, and took care of him through the night. The next day, when the Samaritan departed, he paid the man who kept the inn, and said to him, "Take care of this poor man until he is well, and whatever it may cost for his lodging and food, that I will pay thee when I come again." "Which of these three, thinkest thou, was neighbour unto him that fell among thieves?" The lawyer answered, "He that showed mercy unto him." Then said Jesus, "Go, and do thou likewise." [Illustration: THE GOOD SAMARITAN.] IMPORTUNITY REWARDED. One day Jesus was asked by His disciples to teach them to pray. So Jesus taught them the prayer we all know so well, beginning with "Our Father, which art in Heaven, hallowed be Thy name." But Jesus told them it was not enough to pray: they must not get tired of praying, even if they failed to receive quickly the things they asked for. They must keep on asking, until God in His own time and manner should grant them what He saw to be good. This great lesson Jesus taught them by the following parable:-- "Which of you shall have a friend," said Jesus, "and shall go unto him at midnight, and say unto him, Friend, lend me three loaves, for a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not, the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you," said Jesus, "though he will not rise and give him because he is his friend, yet because of his importunity (continued asking) he will rise and give him as many as he needeth." Then Jesus told His disciples, and He tells us too, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." For, said He, "every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened." If we ask for those things that God sees to be good for us, we may certainly expect to receive them. Let us ask God to keep us every day; and to give us such things as He knows will be for our good. [Illustration: IMPORTUNITY REWARDED.] THE UNMERCIFUL SERVANT. A certain King took account of his servants and began to reckon what they owed him. And there was brought to him one that owed him nearly _ten million dollars_. But as he had not the money to pay, the King commanded that he should be sold, together with his wife and children and everything that he had, that payment might be made. Then the servant fell down before the King and worshipped him, saying, "Lord, have patience with me, and I will pay thee all." Then the King had compassion on his servant, and loosed him, and forgave him his debt. But when that servant had gone out from the presence of the King, he found a fellow-servant who owed him a little over _fifteen dollars_, and he laid hands on him and seized him by the throat, saying, "Pay me that which thou owest." And his fellow-servant fell down at his feet and implored him, saying, "Have patience with me, and I will pay thee all." And he would not have patience, but cast his fellow-servant into prison till he should pay the debt. When his other fellow-servants saw what had been done they were very sorry, and came to their King to tell him all about it. Then the King called the unmerciful servant to him, and said, "O thou wicked servant; I forgave thee all that debt, because thou desiredst me. Shouldest not thou also have had compassion on thy fellow-servant, even as I had pity on thee?" And the King was wroth, and delivered him up to the tormentors, till he should pay all that was due unto him. So likewise, says Christ, shall our Heavenly Father do also unto us if from our hearts we forgive not every one that trespasses against us. "Forgive us our trespasses, _as we forgive them that trespass against us_." [Illustration: THE UNMERCIFUL SERVANT.] THE GOOD SHEPHERD. In one of His beautiful parables, Jesus compares Himself to a shepherd. "I am the good shepherd," says He, "the good shepherd giveth his life for the sheep." And Jesus tells how the hired servant who cares for nothing but his wages, runs away when the wolf comes; but how the faithful shepherd, when robbers threaten his flock, or wild beasts attack them, defends his sheep bravely, often laying down his life for their sake. Jesus also speaks of how the shepherd knows his sheep by name; and how, when he goes before them, they will follow him, because they know his voice, but that they will not follow strangers. And the Bible, speaking of Jesus Himself, says, "He shall carry the lambs in His bosom," or His arms, like the kind shepherd is doing in our picture. Now, why does Jesus call Himself the "good shepherd," and the Bible speak of Him as carrying the little lambs? Is it not because He loves us; because He knows each one of us; because He gave His life for us when He died on the cross, and has gone to heaven showing us the way thither; because He calls us to follow Him; and because He is so willing to lead even the tiny ones, and shield them from harm, just like the good shepherd carries the poor wee lamb? But Jesus asks one thing of us in return for all His kindness and care, and that one thing is our love. Are we giving Him our love now? Are we asking Him to lead us, and keep us safe from harm? May we seek to follow Him and to know His voice. [Illustration: THE SHEPHERD AND THE LAMBS.] THE LOST PIECE OF MONEY. Jesus had been preaching to a crowd of publicans and sinners. The publicans of those days were the collectors of taxes for the Romans, and it was a constant complaint against them that they exacted more from the people than they had any right to do. So they were looked upon as wicked men, although they were not all bad. Now the Scribes and Pharisees, who made a great show of religion, so far as outward forms went, were greatly shocked at seeing Christ sitting with publicans, and said, "This man receiveth sinners and eateth with them." Then Jesus asked them, "What man of you, if he has a hundred sheep, and loses one of them, does not leave the ninety and nine in the wilderness, and go after the lost one, until he has found it? And when he has found it, he lays it upon his shoulders and takes it home, rejoicing; and calls together his friends and neighbours, saying unto them, 'Rejoice with me, for I have found my sheep that was lost.' "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons which need no repentance. "Again, what woman if she has ten pieces of money, and loses one, does not light a candle, and sweep the house, and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbours, saying, 'Rejoice with me, for I have found the piece of money which I had lost.' "Likewise, I say unto you, there is joy in the presence of God's angels over one sinner that repenteth." [Illustration: THE LOST PIECE OF MONEY.] THE PRODIGAL SON. A certain man had two sons, and the younger of them said to his father, "Father, give me the portion of thy wealth that would fall to me at thy death." He did so, and a few days after the younger son gathered all his wealth together and journeyed into a far country. There he met with evil companions, and wasted his money in riotous living. When he had spent all, there arose a mighty famine in that land, and he began to be in want of bread to eat. So he went and hired himself to a man of that country, who sent him into the fields to feed his pigs. And he was so hungry that he would have been glad to have eaten the coarse food such as the swine eat; but no one gave it to him. His sufferings brought him to his senses, and he thought how foolish he had been, for he remembered that his father's servants had food enough and to spare, whilst his father's son was perishing with hunger. He said, "I will leave this land and go to my father and tell him how I have sinned against heaven and him. I will tell him I am no longer worthy to be called his son, and will implore him to make me one of his hired servants." And he arose and went towards his father's house, but when he was still a great way off, his father saw him, and was sorry for him, and ran and embraced him. Then he told his father how he had sinned and had lost his title to be called the old man's son, but the father was so glad to have his son come back repentant, that he told his servants to bring the best clothing and a ring to put on his son. And he made a great feast, and they were merry, for he said, "This is my son that was as one dead to me and is now alive again; he was lost and is found." [Illustration: THE RETURN OF THE PRODIGAL.] But the elder son was very angry, and would not go in to the feast, but said to his father, "Lo, these many years have I served thee, and never offended or disobeyed thee, and thou hast never made a feast for me and my friends; but now this thy other son has come back, that has wasted thy wealth in riotous living, thou hast made a great feast for him." And his father said, "Son, thou art ever with me, and all I have is thine. It is right that we should make merry and be glad, for this thy brother was as one dead to us and is alive again; he was lost and is found." * * * * * PETER'S WIFE'S MOTHER CURED. After Jesus had left the Centurion He went to the house of his disciple Peter, and there He saw Peter's wife's mother, laid on a bed, sick with fever. And He took her by the hand and lifted her up. The fever left her and she was cured. She rose up from her bed and attended upon them. That evening, when the sun was setting, they brought to Jesus all those that were ill, and many that were possessed with devils. And He cast out the devils by His word, and healed all those that were sick. * * * * * "At even, ere the sun had set, The sick, O Lord, around Thee lay; Oh, in what divers pains they met, Oh, with what joy they went away!" [Illustration: PETER'S WIFE'S MOTHER.] THE UNJUST STEWARD. See where the steward, worldly wise, With wicked cunning in his eyes, Shows his lord's debtors how to cheat His master of his oil and wheat. "A hundred measures dost thou owe Of oil? My friend, 'tis scarcely so: Here, take thy bill and quick indite Fifty: that puts the matter right." "A hundred measures is _thy_ debt Of corn? My friend, thou dost forget: Here, take thy bill, and write fourscore; Surely thou owest nothing more." Thus wickedly he would provide Houses in which he might abide, When for his former acts unjust He from his stewardship was thrust. And when his master heard, he smiled, Though of his goods he was beguiled: Nor did he e'en forbear to praise The crafty foresight of his ways. The children of this world, alas! The children of the light surpass, In planning methods to provide For ills from which they cannot hide. And so our Master bids us take The money which He gives, and make Friends with our riches for the day When earthly treasures flee away. That when we leave our house below, And into unknown regions go, Through Jesus, we may find above An everlasting home of love. Do I my little store expend For such a wise and prudent end; Or only think of my own gain, And not of others' want and pain? Lord, by Thy Spirit, make me wise Above my selfishness to rise, And something daily give away To find again in Thy great day! RICHARD WILTON, M.A. [Illustration: THE UNJUST STEWARD.] THE RICH MAN AND THE BEGGAR. There was a certain rich man who was clothed in rich silks and fine linen, and feasted on costly food each day. There was also a poor beggar, who was ragged and hungry, and covered with sores. His name was Lazarus, and they laid him at the rich man's gate, for he desired to be fed with the crumbs which fell from the well-supplied table. And even the dogs had pity on him, for they came and licked his sores. And it came to pass that the beggar died, and the angels carried him away to heaven, where he was no longer clothed in rags, but in glorious array. Neither was he hungry, for he sat with Abraham and leaned upon his bosom. The rich man also died, and was buried. He was not carried to heaven, but went to a place of torment, where he lifted up his eyes, and in the distance saw Abraham with Lazarus on his bosom. And he cried and said, "Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in these flames." But Abraham said, "Son, remember that thou in thy lifetime receivedst thy good things, whilst Lazarus had only evil things; and now he is comforted, and thou art tormented. Beside all this, between us and you there is a great gulf fixed." Then said the rich man, "I pray thee therefore, father, that thou wouldest send him to my father's house; for I have five brethren. Let him go to them and testify unto them, that they may repent, lest they also come into this place of torment." Abraham said unto him, "They have Moses and the prophets; let them hear them." And he said, "Nay, father Abraham: but if one went unto them from the dead, they will repent." But Abraham said, "If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." [Illustration: THE RICH MAN AND THE BEGGAR.] "AVENGE ME OF MY ADVERSARY." In a certain city there was a judge who neither feared God nor cared for man. And in the same city there was a widow that had an enemy, and he had done her an injury. And she came to the judge and implored him, saying, "Give me justice; avenge me of my adversary." But he would not. Then the widow came to him every day and cried, "Give me justice;" but still he would not for a long while. At last he became wearied of her constant cry, and he said within himself, "Though I fear not God nor care for man, yet, because this widow troubleth me with her complaint, I will avenge her; lest by her continual coming she weary me." And Jesus said, "Hear what the unjust judge saith. And if he, who was an unjust judge and a wicked man, would grant the widow's petition, because she asked so often, will not God, who is good and just, give His children what is good and right for them? Shall not God avenge His own elect, which cry day and night unto Him, though He bear long with them?" In this parable Jesus impressed upon his disciples the truth that, although great trials might come upon them, and their lives be in peril, yet they were not to lose faith in God, or be disappointed because their prayers were not answered at once. They were to keep on praying; asking God for such things as were right, and trusting that He would preserve them amidst all their enemies; and in His own way make them to triumph over their foes. Whatever is best for His people, God will give them. He cares for the sparrows, and, even more, for those who love Him. [Illustration: THE UNJUST JUDGE.] THE PHARISEE AND THE TAX-GATHERER. The tax-gatherers in those days were called Publicans. They were reputed to be very unjust, exacting from people more than the law required them to pay, and other wickedness was charged against them. Of course, there were good men among them; St. Matthew was a tax-gatherer before Jesus called him to follow Him. The Pharisees studied the Scriptures and explained them to the people, but they did not follow the teachings of Scripture. They were proud, and pretended they were more religious than other men, but it was _only_ pretense. Jesus compared them to whited sepulchres, and said they were hypocrites, who led the people astray. A Pharisee and a Publican went up into the Temple to pray. The Pharisee stood in a part of the Temple where all could see him, and prayed thus: "O God, I thank Thee that I am not like other men, who are unjust, and who take more than belongs to them. I thank Thee that I am not like this Publican. I fast twice a week; I give to the priests and Levites a tenth part of all I possess." But the Publican, who knew that he was wicked, and felt sorry for it, stood afar off in a quiet part of the Temple where none would see him. He bowed his head and beat upon his breast, saying, "God be merciful to me a sinner." Jesus said that this Publican went to his home more forgiven than the Pharisee, for every one that is proud and thinks much of himself shall be put down, and he that humbleth himself and is sorry for his sins, shall be exalted. "Blessed are the meek, for they shall inherit the earth," says Jesus. [Illustration: THE PHARISEE AND THE TAX-GATHERER.] THE LABOURERS IN THE VINEYARD. "Go, work within my vineyard's bound, At eve your 'penny'[1] shall be found:" So spake the vineyard's lord, and they Began to toil at break of day. For hours the sun had shown his face, When idlers in the market-place Once and again were sent within The vineyard's wall their wage to win. Nay, when but one short hour remains Before the sun its goal attains, More loiterers hear the Lord's command And set to work with willing hand. The steward came at close of day Their wage to reckon and to pay; And they whose toil could scarcely tire, Received a penny for their hire. But they who the day's burden bore And noonday heat, expected more: And murmur'd that the generous lord To all one penny should accord. But he replied, "I wrong not you; I give you the full wages due; And why should you my bounty blame, In paying these beyond their claim?" Lord, to Thy vineyard Thou dost call The least, the youngest of us all: To each Thou dost assign a task, From each some service Thou dost ask. How kind such feeble hands to use; Such pleasant work I needs must choose: I ask no wages, Lord, from thee, For Thou hast given Thyself for me. When I remember all Thy grace, I cannot loiter in my place: And when I think of all my sin, What wages can I hope to win? Thanks, Lord, if yet my years are few, And I retain the early dew: Oh, keep me through the noonday heat, And cheer me with Thy presence sweet. For if I have Thy presence, Lord, 'Tis an exceeding great reward; And if at last I see Thy face, 'Tis not of merit, but of grace. And, oh, what will that "penny" be Which Thou wilt then bestow on me? A glorious image it will bear, Thy own dear Self, Lord, will be there! RICHARD WILTON, M.A. * * * * * FOOTNOTES: [1] The penny, or _denarius_, was a silver coin, stamped with the image of the Roman Emperor, and worth about 16 cents of our money. It was a full ordinary day's wage at that time. [Illustration: THE LABOURERS IN THE VINEYARD.] THE BARREN FIG-TREE. In the morning, when Jesus had left Bethany and was coming towards Jerusalem, He was hungry. Seeing a fig-tree afar off, covered with leaves, He came to it, hoping to find some fruit on it. But the tree was a young one, and had not yet commenced to bear fruit. And He found thereon nothing but leaves. Then He said unto it, "Let no fruit grow on thee henceforward for ever." And the fig-tree withered away and was dead from the roots. When the disciples saw it, they marvelled, saying, "How soon the fig-tree is withered away!" Jesus answered, and said unto them, "Verily I say unto you, if ye have faith and doubt not, ye shall not only do as I have done to this fig-tree, but, also, if ye shall say unto this mountain, 'Be thou removed and be cast into the sea,' it shall be done. And all things, whatsoever ye shall ask in prayer, believe that ye will receive them, and ye shall have them. And when ye are praying, forgive any that have injured you, that your Father also which is in heaven may forgive you your trespasses against Him. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses." How strange it seems that Jesus, who was gentle and kind, should pronounce a curse on this fig-tree, and cause it to wither away. Why did He do so? Because He wished to impress upon His disciples the terrible danger of unfruitfulness. If we are the disciples of Jesus, we must bear good fruit; we must be loving, kind, and gentle, and try, like Him, to be always doing good. [Illustration: THE BARREN FIG-TREE.] THE WICKED HUSBANDMEN. One day when the priests and elders of the Temple were asking questions of Jesus, He told them this parable. There was a certain man who had a vineyard which was hedged or walled round, and had a tower. But he was going away into a country far off, so he let the vineyard to a number of husbandmen, or labourers, who were to give him part of the fruit of the vines. When the time had come that the fruit was ripe, he sent his servants to the husbandmen that he might receive his share. But the wicked husbandmen took his servants, and slew one, and beat another, and stoned the third. Then he sent other servants, more than before, but the husbandmen served them as they had done the others. Last of all he sent his own son, saying, "They will reverence my son." But when those wicked men saw him coming, they said among themselves, "This is the heir to all the vineyard; come, let us kill him and seize on his inheritance." So they caught him, and cast him out of the vineyard, and slew him. Then Jesus said to the priests and elders, "When the Lord of the vineyard cometh, what will he do unto these husbandmen?" And they answered, "He will miserably destroy those wicked men, and will let out his vineyard to others, who shall render him the fruits in their season." In this parable the owner of the vineyard means God; the vineyard Canaan, and the husbandmen are the Jews, who had promised to obey Him, but had not done so. He had sent His prophets among them, to warn them, but these had been killed. At last He sent His only Son, but they would not own Him as such, and soon they would kill Him. When the priests heard this they knew it referred to them, and they were very angry and would have taken Him and killed Him, but they were afraid of the people, who took Jesus to be a prophet. [Illustration: THE WICKED HUSBANDMEN.] THE WEDDING GARMENT. There was a certain King who gave a great feast upon the occasion of his son's wedding. And he sent out his servants to bring in those that had been invited, but they would not come. Then he sent forth other servants, saying, "Tell them which were bidden, 'Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready. Come unto the feast.'" But they made light of the message and went their ways, one to his farm, another to his warehouse; others took the servants and slew them. When the King heard what had been done, he was very angry, and sent out his army to destroy the murderers, and burn up their city. Then said he to the servants, "The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and all ye shall find, bid them come to the marriage." So they gathered together as many as they could find. And upon each one, as he entered the house, was put a beautiful marriage garment, which the King had prepared. But when the people were all seated, and the King had entered the house, he saw there a man that had not on a wedding garment, and he said unto him, "Friend, how camest thou in hither without a wedding garment?" And the man was speechless, for the garment had been offered to him at first, but he had refused it. Then said the King to the servants, "Bind him hand and foot, and take him away and cast him into outer darkness." In this parable, the King means God, who gave the feast for His Son, Jesus Christ. Those who were first asked were the Jews, who refused to believe in Christ. Those who were afterwards brought in, signify the people who have since listened to His Word, and believed in Him. The one without the wedding garment is any one that pretends to accept the invitation to be one of God's people, but in his heart does not believe in Christ. [Illustration: WITHOUT THE WEDDING GARMENT.] THE FOOLISH VIRGINS. In certain parts of the East it is the custom for a man when he is married to bring home his bride at night, and for his relatives and friends to go out with lamps and torches and music to meet him. Ten young women had been invited to meet the bridegroom with their lamps burning and to sit down with him at the wedding-feast. Five of them were wise and five were foolish. The wise ones took a supply of oil in case their lamps should burn out before the bridegroom arrived; the foolish five took no oil but what was in their lamps. But before the bridegroom came they all fell asleep. At midnight there was a cry, "Behold, the bridegroom cometh; go ye out to meet him." But five lamps had almost burnt out, and the foolish virgins said unto the wise, "Give us of your oil, for our lamps are gone out." But the wise ones answered, "Not so; lest there be not enough for us and for you. Go ye, rather, to them that sell, and buy for yourselves." And while they went to buy, the bridegroom came, and they that were ready went in with him to the marriage-feast, and the door was shut. Afterwards, came also the other virgins, saying, "Lord, Lord, open the door to us." But he answered and said, "Verily I say unto you, I know you not," and would not open the door to them. In this parable the bridegroom means Jesus returning to earth, on the Day of Judgment. The ten virgins are the people of this world, some of whom have their hearts full of the love of God and keep their lamps burning with a steady and bright light; that is, they fulfil God's commandments and obey the teachings of Christ. The others have not this love in their hearts, and are not prepared for Christ's coming. Their lamps give out a feeble light and soon will go out. [Illustration: THE FOOLISH VIRGINS.] THE PARABLE OF THE TALENTS One day Jesus told His disciples this parable or story. A certain nobleman was called away to a far country to be appointed king of it, and to return after a time. And he called his servants unto him, and charged them with the care of his goods and treasure, giving to each man according to his ability to use the same. To one servant he gave five talents, to another two, and to another only one. And straightway he left them, and departed upon his journey. Then the man that had five talents went and traded with them, and did so well that in time the profits amounted to five talents more, making ten altogether. And he that had received two talents, also traded with his, and added two other talents to them by way of profit. But he that had had but one talent went away and covered it up in a cloth and hid it away. After a long time the nobleman came back and called his servants to him, and asked them for the treasure he had entrusted to their keeping. And he that had received five talents, brought ten, and said, "Lord, behold, I have gained five other talents beside them." And his lord said, "Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things. Enter thou into the joy of thy lord." And to him that had two talents, and brought back four, the lord said the same words. Then came he that had received but one talent and had hid it; and he said, "Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and I was afraid, and went and hid thy talent, and lo, here thou hast that which is thine." His lord said unto him, "Thou wicked and slothful servant. Thou knewest that I reaped where I had not sown; thou oughtest therefore to have put my money in the bank, that I might have received mine own with interest for its use. Take therefore the talent from him, and give it unto him that hath ten; and take the unprofitable servant and cast him into the outer darkness." Now the talent here mentioned was an eastern sum of money (nearly one thousand dollars), but it really means the powers and opportunities for doing good that God has given to all of us. One day we shall all be called upon to give an account of the talents entrusted to our keeping, and woe be to those who have abused their stewardship by hiding their talent away. But those who have done good, according to the power and opportunity given to them, shall be received into everlasting joy by Christ the Lord. [Illustration: THE PARABLE OF THE TALENTS.] * * * * * MAN WITH THE WITHERED HAND. One Sabbath-day Jesus went into the synagogue, and there He saw a man that had a withered hand. By some means the muscles had lost their power, and he could neither use his hand nor stretch it out. And the Pharisees watched Jesus, to see if He would heal this man on the Sabbath, that they might bring a charge against Him of breaking the law. They asked Him, "Is it lawful to heal on the Sabbath-day?" and He replied by asking who among them, if he had a sheep which had fallen into a pit on the Sabbath-day, would not lay hold on it, and lift it out. "How much then is a man better than a sheep? Wherefore it is lawful to do good on the Sabbath-day." Then said He to the man, "Stretch forth thine hand." And he stretched it forth, and it was made whole and healthy like the other. Then the Pharisees went out and held a council against Him, to consider how they might destroy Him; but when Jesus knew it, He withdrew Himself from that part, and great multitudes followed Him, and He healed them all. [Illustration: THE WITHERED HAND.] JESUS ASCENDS TO HEAVEN. Jesus had been cruelly put to death. His hands, which had been placed on the heads of little children when He blessed them, had been nailed to a cross of wood; and cruel nails had been driven through his feet. And hanging on the cross, Jesus had died. But on the third day He had risen from the tomb, and for forty days He had remained upon the earth, meeting frequently with His disciples. At the end of that time Jesus led the eleven apostles from Jerusalem towards Bethany; and when near that village, and away from the multitude, He spoke to them, promising that they should be made bold by the Holy Spirit, and receive power to witness for Him both to the Jews and Gentiles. Then, the Bible tells us, "He lifted up His hands and blessed them. And it came to pass, while He blessed them, He was parted from them, and carried up into heaven." And as He went up, a cloud received Him out of their sight. The apostles fell down and worshipped Jesus, looking steadfastly after Him as He went up; and as they did so, two angels in white garments stood by them, and said, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven." Then the apostles returned to Jerusalem. Yes, Jesus has ascended to heaven, and now He sits at the right hand of God; but He tells us that He will come again, and take those that love Him to dwell with Him in His glorious home for ever and ever. "I go to prepare a place for you," Jesus says. [Illustration: JESUS ASCENDING TO HEAVEN.] THE PHILIPPIAN JAILER. Paul and Silas were in prison. They had done no wrong, but wicked men had taken them before the magistrates; and the magistrates had caused them to be severely beaten, and afterwards had sent them to prison, where they were securely fastened in an inner dungeon, and their feet made fast in the stocks. This was a most painful position for Paul and Silas. But they were not unhappy. They prayed to God, and sang praises to Him; and they sang so heartily that the other prisoners heard them. It was midnight, and all was dark in the prison. But suddenly there was an earthquake; so that the foundations of the prison were shaken, all the doors were opened, and every one's bonds were loosed. All the prisoners might have run away had they been minded to do so. The keeper of the prison had been sleeping, but the earthquake awoke him. When he saw the doors open, he supposed that all the prisoners had fled; and knowing how severely he would be punished on that account, he drew his sword to kill himself. Paul knew this, and called out loudly, "Do thyself no harm, for we are all here." Then the keeper, who but a little while before had cruelly treated Paul and Silas, came trembling, and fell down before them, and said, "Sirs, what must I do to be saved?" He was afraid because of his sins; and wanted to know how he might be saved from the fearful consequences of sin. Paul's answer was, "Believe on the Lord Jesus Christ and thou shalt be saved." Then Paul and Silas spoke to him about Jesus. He believed, and was baptized; and the next morning the two disciples were set at liberty. [Illustration: THE PHILIPPIAN JAILOR BEFORE PAUL AND SILAS.] TIMOTHY AND HIS MOTHER EUNICE. Timothy was a youthful and earnest disciple of Jesus Christ, whom Paul loved dearly. Paul had found him during one of his missionary journeys, and, discovering how highly he was esteemed as a Christian, had selected him as his assistant. Afterward Timothy became Paul's companion in travel, and the first bishop of Ephesus. While Timothy was at Ephesus, Paul wrote two letters to him. They are contained in the Bible, and are called the Epistles to Timothy. In them Paul says many kind and wise things, giving Timothy directions how to act in his high Christian office. But Paul also speaks of Timothy's early days, and of his mother and grandmother. These were both good women, who loved God, and diligently studied the Holy Scriptures. The mother's name was Eunice. She was a Jewess. The grandmother's name was Lois. Both loved the little boy Timothy, or Timotheus as he was called, and they sought to instil into his young mind and heart the love of God and the knowledge of His holy Word. In our picture we see Eunice teaching her son. She has not a bound Bible, but a manuscript, wound round small rollers. From this she reads to Timothy; while Lois, the aged grandmother, sits by. Paul warned Timothy not to forget the teaching of his good mother and grandmother; and especially to value his knowledge of the Scriptures. Because, said Paul, "they are able to make thee wise unto salvation." Many young folks have good mothers and grandmothers, who love to teach them about Jesus. Are they receiving this teaching as Timothy did, and being made wise unto salvation? [Illustration: LOIS, EUNICE AND TIMOTHY.] CHRIST BLESSING THE CHILDREN. (_See_ Frontispiece). Jesus had left Galilee, and was journeying toward Jerusalem, where He was to be put to death. He was in the country beyond Jordan, called Peræa, and had been speaking some very wise words to the Pharisees, and also to His disciples, when some women came to Him, bringing infants and young children that He might put His hands upon them and pray for them. The disciples thinking probably that Jesus, who had so many important things to attend to, would not wish to be troubled by women bringing their children, rebuked them for so doing. But Jesus loved children. So, when He saw the disciples about to send them away, He was displeased; and, calling the disciples to Him, He said, "Suffer little children to come unto Me, and forbid them not: for of such is the kingdom of God." Then, we are told, Jesus "took them up in His arms, put His hands upon them, and blessed them." How kind was Jesus! and how willing that the little ones should be brought to Him! And He is the same now. May all our young readers learn to love Him, and find for themselves how willing He is to love and bless them. * * * * * 
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16042	----	[Illustration: THE FINDING OF MOSES--The daughter of Pharaoh comes to the water's edge and finds the child. By chance the child's mother is called as nurse, and it grew and was brought to Pharaoh's daughter and became her son--(Exodus 2; 5-10.)] THE WONDER BOOK OF BIBLE STORIES EDITED AND ARRANGED BY LOGAN MARSHALL [Illustration: The baby in the manger] THE JOHN C. WINSTON COMPANY, PUBLISHERS PHILADELPHIA CHICAGO TORONTO--THE JOHN C. WINSTON COMPANY, LIMITED Copyright, 1925, by THE JOHN C. WINSTON CO. Copyright, 1925, in the Philippine Islands. Copyright, 1904, by THE J.C.W. CO. PRINTED IN THE U.S.A. AT THE INTERNATIONAL PRESS THE JOHN C. WINSTON COMPANY, PROPRIETORS, PHILADELPHIA CONTENTS PAGE INTRODUCTION 1 THE STORY OF ADAM AND EVE 3 THE STORY OF NOAH AND THE ARK 7 THE STORY OF HAGAR AND ISHMAEL 16 THE STORY OF ABRAHAM AND ISAAC 22 THE STORY OF JACOB 28 THE SALE OF A BIRTHRIGHT 29 THE STORY OF THE LADDER THAT REACHED TO HEAVEN 37 THE STORY OF JOSEPH THE COAT OF MANY COLORS 42 THE DREAMS OF A KING 49 THE STORY OF THE MONEY IN THE SACKS 58 THE MYSTERY OF THE LOST BROTHER 65 THE STORY OF MOSES, THE CHILD WHO WAS FOUND IN THE RIVER 73 THE STORY OF THE GRAPES FROM CANAAN 82 THE STORY OF GIDEON AND HIS THREE HUNDRED SOLDIERS 88 THE STORY OF SAMSON, THE STRONG MAN 98 THE STORY OF RUTH, THE GLEANER 111 THE STORY OF DAVID THE SHEPHERD BOY 117 THE STORY OF THE FIGHT WITH THE GIANT 125 THE STORY OF THE CAVE OF ADULLAM 131 THE STORY OF SOLOMON AND HIS TEMPLE 133 THE STORY OF ELIJAH, THE PROPHET 138 THE STORY OF JONAH AND THE WHALE 142 THE STORY OF THE FIERY FURNACE 147 THE STORY OF DANIEL IN THE LION'S DEN 155 THE STORY OF THE ANGEL BY THE ALTAR 160 THE STORY OF JESUS THE BABE OF BETHLEHEM 167 THE STORY OF THE STAR AND THE WISE MEN 172 THE STORY OF THE CHILD IN THE TEMPLE 179 THE STORY OF THE WATER THAT WAS TURNED INTO WINE 184 THE STORY OF THE STRANGER AT THE WELL 189 THE STORY OF THE FISHERMEN 195 THE STORY OF THE SERMON ON THE MOUNT 199 THE STORY OF THE MIRACLE WORKER 206 THE GOOD SHEPHERD AND THE GOOD SAMARITAN 215 THE STORY OF THE PALM BRANCHES 221 THE STORY OF THE BETRAYAL 228 THE STORY OF THE EMPTY TOMB 235 THE STORY OF THE MAN AT THE BEAUTIFUL GATE 243 THE STORY OF STEPHEN, THE FIRST MARTYR 249 ILLUSTRATIONS PAGE The Finding of Moses i Title Plate ii They were driven forth by an angel 3 Cain and Abel 5 The water rose higher and higher 12 So Noah opened the door of the ark 14 In some way she lost the road 19 Learned to shoot with the bow and arrow 20 For two days they walked 24 "God will provide himself a lamb for a burnt offering" 25 "Sell me your birthright" 29 "Now, my son, do what I tell you" 32 "May nations bow down to you" 34 Angels were upon the stairs 38 Jacob went onward in his long journey 40 Back to the Land of Canaan 43 Walking northward over the mountains 45 For twenty pieces of silver they sold Joseph 47 "The two dreams have the same meaning" 56 "What wicked thing is this that you have done?" 70 They made the Israelites work hard 75 She placed her baby in the ark 76 Moses became a shepherd in the wilderness of Midian 79 God fed them day by day with manna 81 A cluster of grapes so large that two men carried it 83 The angel touched the offering with his staff 89 The men blew their trumpets with a mighty noise 95 He carried off the gates of the city 105 He bowed forward with all his might and pulled the pillars with him 109 Ruth went out into the fields to glean the grain 114 Then Samuel poured oil on David's head 122 The giant looked down on the youth and despised him 128 David drew out the giant's own sword 129 Solomon on his throne 136 Supposed form of Solomon's Temple 137 Ship in Solomon's time 137 Denounced Ahab and Jezebel 139 Made king when he was only seven years old 140 "This is the arrow of victory" 141 To shade Jonah from the sun 145 Nebuchadnezzar was filled with rage 150 An angel befriended them 152 Thrown into the den of lions 157 Daniel's Answer to the King 158 "Do not be afraid, Zacharias" 162 They were filled with fear 169 The baby in the manger 170 The Shepherds in the Field 171 The wise men went their way 173 He took his wife and baby and went down to Egypt 176 Sitting in a company of the doctors of the law 181 "Fill the jars with water" 185 "Take these things away" 187 The net caught so many fishes they could not pull it up 196 "I came not to call those who think themselves to be good" 201 Then, on the mountain, he preached 203 "Speak the word and my servant shall be cured" 207 The children loved to gather around him 210 Then he lifted him up 219 Came to Bethany where his friends Martha and Mary lived 221 She wiped his feet with her hair 223 They threw their garments upon the ground for Jesus to ride upon 225 The great city was deaf to his pleadings 227 Peter Denies Christ 232 He heard their complaints 235 INTRODUCTION The Bible is one of the two or three oldest books in the world, but unlike most of the ancient books, it is found not only in great libraries, but in almost every home of the civilized world; and it is not only studied by learned scholars, but read by the common people; and its many stories grasp and hold the attention of little children. Happy is that child who has heard, over and over again, the Bible stories until they have become fixed in his mind and memory, to become the foundations of a noble life. It is with the desire of aiding parents and teachers in telling these stories, and aiding children to understand them, also in the hope that they may be read in many schools, that a few among the many interesting stories in the Bible have been chosen, brought together and as far as necessary simplified to meet the minds of the young. [Signature: Jesse Lyman Hurlbut] THE STORY OF ADAM AND EVE The first man's name was Adam and his wife he called Eve. They lived in a beautiful Garden away in the East Country which was called Eden, filled with beautiful trees and flowers of all kinds. But they did not live in Eden long for they did not obey God's command, but ate the fruit of a tree which had been forbidden them. They were driven forth by an angel and had to give up their beautiful home. [Illustration: _They were driven forth by an angel_] So Adam and his wife went out into the world to live and to work. For a time they were all alone, but after a while God gave them a little child of their own, the first baby that ever came into the world. Eve named him Cain; and after a time another baby came, whom she named Abel. When the two boys grew up, they worked, as their father worked before them. Cain, the older brother, chose to work in the fields, and to raise grain and fruits. Abel, the younger brother, had a flock of sheep and became a shepherd. While Adam and Eve were living in the Garden of Eden, they could talk with God and hear God's voice speaking to them. But now that they were out in the world, they could no longer talk with God freely, as before. So when they came to God, they built an altar of stones heaped up, and upon it, they laid something as a gift to God, and burned it, to show that it was not their own, but was given to God, whom they could not see. Then before the altar they made their prayer to God, and asked God to forgive their sins, all that they had done was wrong; and prayed God to bless them and do good to them. Each of these brothers, Cain and Abel, offered upon the altar to God his own gift. Cain brought the fruits and the grain which he had grown; and Abel brought a sheep from his flock, and killed it and burned it upon the altar. For some reason God was pleased with Abel and his offering, but was not pleased with Cain and his offering. Perhaps God wished Cain to offer something that had life, as Abel offered; perhaps Cain's heart was not right when he came before God. And God showed that He was not pleased with Cain; and Cain, instead of being sorry for his sin, and asking God to forgive him, was very angry with God, and angry also toward his brother Abel. When they were out in the field together Cain struck his brother Abel and killed him. So the first baby in the world grew up to be the murderer of his own brother. And the Lord said to Cain, "Where is Abel, your brother?" [Illustration: _Cain and Abel_] And Cain answered, "I do not know; why should I take care of my brother?" Then the Lord said to Cain, "What is this that you have done? Your brother's blood is like a voice crying to me from the ground. Do you see how the ground has opened, like a mouth, to drink your brother's blood? As long as you live, you shall be under God's curse for the murder of your brother. You shall wander over the earth, and shall never find a home, because you have done this wicked deed." And Cain said to the Lord, "My punishment is greater than I can bear. Thou hast driven me out from among men; and thou hast hid thy face from me. If any man finds me he will kill me, because I shall be alone, and no one will be my friend." And God said to Cain, "If any one harms Cain, he shall be punished for it." And the Lord God placed a mark on Cain, so that whoever met him should know him and should know also that God had forbidden any man to harm him. Then Cain and his wife went away from Adam's home to live in a place by themselves, and there they had children. And Cain's family built a city in that land; and Cain named the city after his first child, whom he had called Enoch. THE STORY OF NOAH AND THE ARK After Abel was slain, and his brother Cain had gone into another land, again God gave a child to Adam and Eve. This child they named Seth; and other sons and daughters were given to them; for Adam and Eve lived many years. But at last they died, as God had said they must die, because they had eaten of the tree that God had forbidden them to eat. By the time that Adam died, there were many people on the earth; for the children of Adam and Eve had many other children; and when these grew up they had other children; and these had children also. These men and women and children lived in tents. They owned sheep and cattle, and they moved about with them, wherever they could find pasture. The children played around the tent doors, and sat beside the camp-fires in the evenings, where they all sang together, and the older people told them stories. And after a time this land where Adam's sons lived began to be full of people. It is sad to tell that as time went on more and more of these people became wicked, and fewer and fewer of them grew up to become good men and women. All the people lived near together, and few went away to other lands; so it came to pass that even the children of good men and women learned to be bad, like the people around them, and no longer did what was right and good. And as God looked down on the world that he had made, he saw how wicked the men in it had become, and that every thought and every act of man was evil and only evil continually. But while most of the people in the world were very wicked, there were some good people also, though they were very few. The best of all the men who lived at that time was a man whose name was Enoch. He was not the son of Cain, but another Enoch, who came from the family of Seth, the son of Adam, who was born after the death of Abel. While so many around Enoch were doing evil, this man did only what was right. He walked with God and God walked with him, and talked with him. And at last, when Enoch was a very old man and weary with life, God took him away from earth to heaven. He did not die, as all the people have since Adam disobeyed God, but "he was not, for God took him." This means that Enoch was taken up from earth without dying. All the people in the time of Enoch were not shepherds. Some of them had learned how to make rude bows and arrows and axes and plows. And after a long time they melted iron, and they made knives and swords and dishes to use in their homes. They sowed grain in the fields and reaped harvests, and they planted vines and fruit trees. But God looked down on the earth and said: "I will take away all men from the earth that I have made; because the men of the world are evil, and do evil continually." But even in those bad times God saw one good man. His name was Noah. Noah tried to do right in the sight of God. As Enoch had walked with God, so Noah walked with God, and talked with him. And Noah had three sons; their names were Shem, and Ham, and Japheth. God said to Noah, "The time has come when all the men and women on the earth are to be destroyed. Every one must die, because they are all wicked. But you and your family shall be saved, because you alone are trying to do right." Then God told Noah how he might save his life and the lives of his sons. He was to build a very large boat, as large as the largest ships that are made in our time; very long, and very wide and very deep; with a roof over it; and made like a long, wide house in three stories; but so built that it would float on the water. Such a ship as this was called "an ark." God told Noah to build this ark, and to have it ready for the time when he would need it. "For," said God to Noah, "I am going to bring a great flood of water on the earth to cover all the land and to drown all the people on the earth. And as the animals on the earth will be drowned with the people, you must make the ark large enough to hold a pair of each kind of animals and several pairs of some animals that are needed by men, like sheep and goats and oxen; so that there will be animals as well as men to live upon the earth after the flood has passed away. And you must take in the ark food for yourself and your family, and for all the animals with you; enough food to last for a year, while the flood shall stay on the earth." And Noah did what God told him to do, although it must have seemed very strange to all the people around, to build this great ark where there was no water for it to sail upon. And it was a long time, because this ship was so big, that Noah and his sons were at work building the ark, which God had told them to build, while the wicked people around wondered, and no doubt laughed at Noah for building a great ship where there was no sea. At last the ark was finished, and stood like a great house on the land. There was a door on one side, and a window on the roof, to let in the light. Then God said to Noah: "Come into the ark, you and your wife, and your three sons, and their wives with them; for the flood of waters will come very soon. And take with you animals of all kinds, and birds, and things that creep; seven pairs of these that will be needed by men, and one pair of all the rest, so that all kinds of animals may be kept alive upon the earth." So Noah and his wife, and his three sons, Shem, Ham and Japheth, with their wives, went into the ark. And God brought to the door of the ark the animals, and the birds, and the creeping things of all kinds; and they went into the ark. And Noah and his sons put them in their places, and brought in food enough to feed them all for many days. And then the door of the ark was shut and no more people and no more animals could come in. In a few days the rain began to fall, as it had never rained before. It seemed as though the heavens were opened to pour great floods upon the earth. The streams filled, and the rivers rose higher and higher, and the ark began to float on the water. The people left their houses and ran up to the hills; but soon the hills were covered, and all the people on them were drowned. Some had climbed up to the tops of higher mountains, but the water rose higher and higher, until even the mountains were covered and all the people, wicked as they had been, were drowned in the great sea that now rolled over all the earth where man had lived. And all the animals, the tame animals, cattle, and sheep, and oxen, were drowned; and the wild animals, lions, and tigers, and all the rest were drowned also. Even the birds were drowned, for their nests in the trees were swept away, and there was no place where they could fly from the terrible storm. For forty days and nights the rain kept on, until there was no breath of life remaining outside of the ark. [Illustration: _The water rose higher and higher_] After forty days the rain stopped, but the water stayed upon the earth for more than six months, and the ark with all that were in it floated over the great sea that covered the land. Then God sent a wind to blow over the waters, and to dry them up; so by degrees the waters grew less and less. First mountains rose above the waters, then the hills rose up, and finally the ark ceased to float and lay aground on a mountain which is called Mount Ararat. But Noah could not see what had happened on the earth, because the door was shut, and the only window was up in the roof. But he felt that the ark was no longer moving, and he knew that the water must have gone down. So, after waiting for a time, Noah opened a window, and let loose a bird called a raven. Now the raven has strong wings; and this raven flew round and round until the waters had gone down, and it could find a place to rest, and it did not come back to the ark. After Noah had waited for it awhile, he sent out a dove; but the dove could not find any place to rest, so it flew back to the ark, and Noah took it into the ark again. Then Noah waited a week longer, and afterward he sent out the dove again. And at the evening, the dove came back to the ark, which was its home; and in its bill was a fresh leaf which it had picked off from an olive tree. So Noah knew that the water had gone down enough to let the trees grow again. He waited another week, and sent out the dove again; but this time the dove flew away and never came back. And Noah knew that the earth was becoming dry again. So he took off a part of the roof, and looked out, and saw that there was dry land all around the ark, and the waters were no longer everywhere. Noah had now lived in the ark a little more than a year, and he was glad to see the green land and the trees once more. And God said to Noah: "Come out of the ark, with your wife, and your sons, and their wives, and all the living things that are with you in the ark." [Illustration: _So Noah opened the door of the Ark_] So Noah opened the door of the ark, and with his family came out, and stood once more on the ground. And the animals, and birds, and creeping things in the ark, came out also, and began again to bring life to the earth. The first thing that Noah did when he came out of the ark, was to give thanks to God for saving all his family when the rest of the people on the earth were destroyed. He built an altar, and laid upon it an offering to the Lord, and gave himself and his family to God and promised to do God's will. And God was pleased with Noah's offering, and God said: "I will not again destroy the earth on account of men, no matter how bad they may be. From this time no flood shall again cover the earth; but the seasons of spring and summer and fall and winter, shall remain without change. I give to you the earth; you shall be the rulers of the ground and of every living thing upon it." Then God caused a rainbow to appear in the sky, and he told Noah and his sons that whenever they or the people after them should see the rainbow, they should remember that God had placed it in the sky and over the clouds as a sign of his promise, that he would always remember the earth, and the people upon it, and would never again send a flood to destroy man from the earth. So as often as we see the beautiful rainbow, we are to remember that it is the sign of God's promise to the world. THE STORY OF HAGAR AND ISHMAEL After the great flood the family of Noah and those who came after him grew in number, until, as the years went on, the earth began to be full of people once more. But there was one great difference between the people who had lived before the flood and those who lived after it. Before the flood, all the people stayed close together, so that very many lived in one land, and no one lived in other lands. After the flood families began to move from one place to another, seeking for themselves new homes. Some went one way, and some another, so that as the number of people grew, they covered much more of the earth than those who had lived before the flood. Part of the people went up to the north and built a city called Nineveh, which became the ruling city of a great land called Assyria, whose people were called Assyrians. Another company went away to the west and settled by the great river Nile, and founded the land of Egypt, with its strange temples and pyramids, its sphinx and its monuments. Another company wandered northwest until they came to the shore of the great sea which they called the Mediterranean Sea. There they founded the cities of Sidon and Tyre, where the people were sailors, sailing to countries far away, and bringing home many things from other lands to sell to the people of Babylon, and Assyria, and Egypt, and other countries. Among the many cities which the people built were two called Sodom and Gomorrah. The people in these cities were very wicked and were nearly all destroyed. One good man named Lot and his family escaped. There was another good man named Abraham who did not live in these cities. He tried to do God's will and was promised a son to bring joy into his family. After Sodom and Gomorrah were destroyed, Abraham moved his tent and his camp away from that part of the land, and went to live near a place called Gerar, in the southwest, not far from the Great Sea. And there at last, the child whom God had promised to Abraham and Sarah, his wife, was born, when Abraham, his father, was a very old man. They named this child Isaac, as the angel had told them he should be named. And Abraham and Sarah were so happy to have a little boy, that after a time they gave a great feast and invited all the people to come and rejoice with them, and all in honor of the little Isaac. Now Sarah had a maid named Hagar, an Egyptian woman, who ran away from her mistress, and saw an angel by a well, and afterward came back to Sarah. She, too, had a child and his name was Ishmael. So now there were two boys in Abraham's tent, the older boy, Ishmael, the son of Hagar, and the younger boy, Isaac, the son of Abraham and Sarah. Ishmael did not like the little Isaac, and did not treat him kindly. This made his mother Sarah very angry, and she said to her husband: "I do not wish to have this boy Ishmael growing up with my son Isaac. Send away Hagar and her boy, for they are a trouble to me." And Abraham felt very sorry to have trouble come between Sarah and Hagar, and between Isaac and Ishmael; for Abraham was a kind and good man, and he was friendly to them all. But the Lord said to Abraham, "Do not be troubled about Ishmael and his mother. Do as Sarah has asked you to do, and send them away. It is best that Isaac should be left alone in your tent, for he is to receive everything that is yours. I the Lord will take care of Ishmael, and will make a great people of his descendants, those who shall come from him." So the next morning Abraham sent Hagar and her boy away, expecting them to go back to the land of Egypt, from which Hagar had come. He gave them some food for the journey, and a bottle of water to drink by the way. The bottles in that country are not like ours, made of glass. They are made from the skin of a goat. One of these skin-bottles Abraham filled with water and gave to Hagar. And Hagar went away from Abraham's tent, leading her little boy. But in some way she lost the road, and wandered over the desert, not knowing where she was, until all the water in the bottle was used up; and her poor boy in the hot sun and the burning sand had nothing to drink. She thought that he would die of his terrible thirst; and she laid him down under a little bush; and then she went away, for she said to herself: [Illustration: _In some way she lost the road_] "I cannot bear to look at my poor boy suffering and dying for want of water." And just at that moment, while Hagar was crying, and her boy was moaning with thirst, she heard a voice saying to her: "Hagar, what is your trouble? Do not be afraid. God has heard your cry and the cry of your child. God will take care of you both, and will make of your boy a great nation of people." It was the voice of an angel from heaven; and then Hagar looked, and there, close at hand, was a spring of water in the desert. How glad Hagar was as she filled the bottle with water and took it to her suffering boy under the bush! [Illustration: _Learned to shoot with the bow and arrow_] After this Hagar did not go down to Egypt. She found a place where she lived and brought up her son in the wilderness, far from other people. And Ishmael grew up in the desert and learned to shoot with the bow and arrow. He became a wild man, and his children after him grew up to be wild men also. They were the Arabians of the desert, who even to this day have never been ruled by any other people, but wander through the desert, and live as they please. So Ishmael came to be the father of many people, and his descendants, the wild Arabians of the desert, are living unto this day in that land. THE STORY OF ABRAHAM AND ISAAC You remember that in those times of which we are telling, when men worshipped God, they built an altar of earth or of stone, and laid an offering upon it as a gift to God. The offering was generally a sheep, or a goat, or a young ox--some animal that was used for food. Such an offering was called "a sacrifice." But the people who worshipped idols often did what seems to us strange and very terrible. They thought that it would please their gods if they would offer as a sacrifice the most precious living things that were their own; and they would take their own little children and kill them upon their altars as offerings to the gods of wood and stone, that were no real gods, but only images. God wished to show Abraham and all his descendants, those who should come after him, that he was not pleased with such offerings as those of living people, killed on the altars. And God took a way to teach Abraham, so that he and his children after him would never forget it. Then at the same time he wished to see how faithful and obedient Abraham would be to his commands; how fully Abraham would trust in God, or, as we would say, how great was Abraham's faith in God. So God gave to Abraham a command which he did not mean to have obeyed, though this he did not tell to Abraham. He said: "Take now your son, your only son Isaac, whom you love so greatly, and go to the land of Moriah, and there on a mountain that I will show you, offer him for a burnt-offering to me." Though this command filled Abraham's heart with pain, yet he would not be as surprised to receive it as a father would in our day; for such offerings were very common among all those people in the land where Abraham lived. Abraham never for one moment doubted or disobeyed God's word. He knew that Isaac was the child whom God had promised, and that God had promised, too, that Isaac should have children, and that those coming from Isaac should be a great nation. He did not see how God could keep his promise with regard to Isaac, if Isaac should be killed as an offering; unless indeed God should raise him up from the dead afterward. But Abraham undertook at once to obey. God's command. He took two young men with him and an ass laden with wood for the fire; and he went toward the mountain in the north, Isaac, his son, walking by his side. For two days they walked, sleeping under the trees at night in the open country. And on the third day Abraham saw the mountain far away. And as they drew near to the mountain Abraham said to the young men: [Illustration: _For two days they walked_] "Stay here with the ass, while I go up yonder mountain with Isaac to worship; and when we have worshipped, we will come back to you." For Abraham believed that in some way God would bring back Isaac to life. He took the wood from the ass and placed it on Isaac, and they two walked up the mountain together. As they were walking, Isaac said: "Father, here is the wood, but where is the lamb for the offering?" And Abraham said, "My son, God will provide himself a Lamb for a burnt offering." And they came to the place on the top of the mountain. There Abraham built an altar of stones and earth heaped up; and on it he placed the wood. Then he tied the hands and the feet of Isaac, and laid him on the altar, on the wood. And Abraham lifted up his hand, holding a knife to kill his son. Another moment longer and Isaac would be slain by his own father's hand. [Illustration: _"God will provide himself a lamb for a burnt offering"_] But just at that moment the angel of the Lord out of heaven called to Abraham, and said: "Abraham! Abraham!" And Abraham answered, "Here I am, Lord." Then the angel of the Lord said: "Do not lay your hand upon your son. Do no harm to him. Now I know that you love God more than you love your only son, and that you are obedient to God, since you are ready to give up your son, your only son, to God." What a relief and a joy these words from heaven brought to the heart of Abraham! How glad he was to know that it was not God's will for him to kill his son! Then Abraham looked around, and there in the thicket was a ram caught by his horns. And Abraham took the ram and offered him up for a burnt-offering in place of his son. So Abraham's words came true when he said that God would provide for himself a lamb. The place where this altar was built Abraham named Jehovah-jireh, words in the language that Abraham spoke meaning, "The Lord will provide." This offering, which seems so strange, did much good. It showed to Abraham, and to Isaac also, that Isaac belonged to God, for to God he had been offered; and in Isaac all those who should come from him, his descendants, had been given to God. Then it showed to Abraham and to all the people after him, that God did not wish children or men killed as offerings for worship; and while all the people around offered such sacrifices, the Israelites, who came from Abraham and from Isaac, never offered them, but offered oxen and sheep and goats instead. These gifts, which cost so much toil, they felt must be pleasing to God, because they expressed their thankfulness to him. But they were glad to be taught that God does not desire men's lives to be taken, but loves our living gifts of love and kindness. THE STORY OF JACOB After Abraham died, his son Isaac lived in the land of Canaan. Like his father, Isaac had his home in a tent; around him were the tents of his people, and many flocks of sheep and herds of cattle feeding wherever they could find grass to eat and water to drink. Isaac and his wife Rebekah had two children. The older was named Esau and the younger Jacob. Esau was a man of the woods and very fond of hunting; and he was rough and covered with hair. Jacob was quiet and thoughtful, staying at home, dwelling in a tent, and caring for the flocks of his father. Isaac loved Esau more than Jacob, because Esau brought to his father that which he had killed in his hunting; but Rebekah liked Jacob, because she saw that he was wise and careful in his work. Among the people in those lands, when a man dies, his older son receives twice as much as the younger of what the father has owned. This was called his "birthright," for it was his right as the oldest born. So Esau, as the older, had a "birthright" to more of Isaac's possessions than Jacob. And besides this, there was the privilege of the promise of God that the family of Isaac should receive great blessings. THE SALE OF A BIRTHRIGHT Now Esau, when he grew up, did not care for his birthright or the blessing which God had promised. But Jacob, who was a wise man, wished greatly to have the birthright which would come to Esau when his father died. Once, when Esau came home, hungry and tired from hunting in the fields, he saw that Jacob had a bowl of something that he had just cooked for dinner. And Esau said: "Give me some of that red stuff in the dish. Will you not give me some? I am hungry." [Illustration: _"Sell me your birthright"_] And Jacob answered, "I will give it to you, if you will first of all sell to me your birthright." And Esau said, "What is the use of the birthright to me now, when I am almost starving to death? You can have my birthright if you will give me something to eat." Then Esau made Jacob a solemn promise to give to Jacob his birthright, all for a bowl of food. It was not right for Jacob to deal so selfishly with his brother; but it was very wrong in Esau to care so little for his birthright and God's blessing. Some time after this, when Esau was forty years old, he married two wives. Though this would be very wicked in our times, it was not supposed to be wrong then; for even good men then had more than one wife. But Esau's two wives were women from the people of Canaan, who worshipped idols, and not the true God. And they taught their children also to pray to idols; so that those who came from Esau, the people who were his descendants, lost all knowledge of God, and became very wicked. But this was long after that time. Isaac and Rebekah were very sorry to have their son Esau marry women who prayed to idols and not to God; but still Isaac loved his active son Esau more than his quiet son Jacob. But Rebekah loved Jacob more than Esau. Isaac became at last very old and feeble, and so blind that he could see scarcely anything. One day he said to Esau: "My son, I am very old, and do not know how soon I must die. But before I die, I wish to give to you, as my older son, God's blessing upon you, and your children, and your descendants. Go out into the fields, and with your bow and arrows shoot some animal that is good for food, and make for me a dish of cooked meat such as you know I love; and after I have eaten it I will give you the blessing." Now Esau ought to have told his father that the blessing did not belong to him, for he had sold it to his brother Jacob. But he did not tell his father. He went out into the fields hunting, to find the kind of meat which his father liked the most. Now Rebekah was listening, and heard all that Isaac had said to Esau. She knew that it would be better for Jacob to have the blessing than for Esau; and she loved Jacob more than Esau. So she called to Jacob and told him what Isaac had said to Esau, and she said: "Now, my son, do what I tell you, and you will get the blessing instead of your brother. Go to the flocks and bring to me two little kids from the goats, and I will cook them just like the meat which Esau cooks for your father. And you will bring it to your father, and he will think that you are Esau, and will give you the blessing; and it really belongs to you." [Illustration: _"Now, my son, do what I tell you"_] But Jacob said, "You know that Esau and I are not alike. His neck and arms are covered with hairs, while mine are smooth. My father will feel of me, and he will find that I am not Esau; and then, instead of giving me a blessing, I am afraid that he will curse me." But Rebekah answered her son, "Never mind; you do as I have told you, and I will take care of you. If any harm comes it will come to me; so do not be afraid, but go and bring the meat." Then Jacob went and brought a pair of little kids from the flocks, and from them his mother made a dish of food, so that it would be to the taste just as Isaac liked it. Then Rebekah found some of Esau's clothes, and dressed Jacob in them; and she placed on his neck and hands some of the skins of the kids, so that his neck and his hands would feel rough and hairy to the touch. Then Jacob came into his father's tent, bringing the dinner, and speaking as much like Esau as he could, he said: "Here I am, my father." And Isaac said, "Who are you, my son?" And Jacob answered, "I am Esau, your oldest son; I have done as you bade me; now sit up and eat the dinner that I have made, and then give me your blessing as you promised me." And Isaac said, "How is it that you found it so quickly?" Jacob answered, "Because the Lord your God showed me where to go and gave me good success." Isaac did not feel certain that it was his son Esau, and he said, "Come near and let me feel you, so that I may know that you are really my son Esau." And Jacob went up close to Isaac's bed, and Isaac felt of his face, and his neck, and his hands, and he said: [Illustration: _"May nations bow down to you."_] "The voice sounds like Jacob, but the hands are the hands of Esau. Are you really my son Esau?" And Jacob told a lie to his father, and said, "I am." Then the old man ate the food that Jacob had brought to him; and he kissed Jacob, believing him to be Esau; and he gave him the blessing, saying to him: "May God give you the dew of heaven, and the richness of the earth, and plenty of grain and wine. May nations bow down to you and peoples become your servants. May you be the master over your brother, and may your family and descendants that shall come from you rule over his family and his descendants. Blessed be those that bless you, and cursed be those that curse you." Just as soon as Jacob had received the blessing he rose up and hastened away. He had scarcely gone out, when Esau came in from hunting, with the dish of food that he had cooked. And he said: "Let my father sit up and eat the food that I have brought, and give me the blessing." And Isaac said, "Why, who are you?" Esau answered, "I am your son; your oldest son, Esau." And Isaac trembled, and said, "Who then is the one that came in and brought to me food? and I have eaten his food and have blessed him; yes, and he shall be blessed." When Esau heard this, he knew that he had been cheated; and he cried aloud, with a bitter cry, "O, my father, my brother has taken away my blessing, just as he took away my birthright! But cannot you give me another blessing, too? Have you given everything to my brother?" And Isaac told him all that he had said to Jacob, making him the ruler over his brother. But Esau begged for another blessing; and Isaac said: "My son, your dwelling shall be of the riches of the earth and of the dew of heaven. You shall live by your sword and your descendants shall serve his descendants. But in time to come they shall break loose and shall shake off the yoke of your brother's rule and shall be free." All this came to pass many years afterward. The people who came from Esau lived in a land called Edom, on the south of the land of Israel, where Jacob's descendants lived. And after a time the Israelites became rulers over the Edomites; and later still, the Edomites made themselves free from the Israelites. But all this took place hundreds of years afterward. It was better that Jacob's descendants, those who came after him, should have the blessing, than that Esau's people should have it; for Jacob's people worshipped God, and Esau's people walked in the way of the idols and became wicked. THE STORY OF THE LADDER THAT REACHED TO HEAVEN After Esau found that he had lost his birthright and his blessing, he was very angry against his brother Jacob; and he said to himself, and told others: "My father Isaac is very old and cannot live long. As soon as he is dead, then I shall kill Jacob for having robbed me of my right." When Rebekah heard this, she said to Jacob, "Before it is too late, do you go away from home and get out of Esau's sight. Perhaps when Esau sees you no longer, he will forget his anger, and then you can come home again. Go and visit my brother Laban, your uncle, in Haran, and stay with him for a little while." We must remember that Rebekah came from the family of Nahor, Abraham's younger brother, who lived in Haran, a long distance to the northeast of Canaan, and that Laban was Rebekah's brother. So Jacob went out of Beersheba, on the border of the desert, and walked alone, carrying his staff in his hand. One evening, just about sunset, he came to a place among the mountains, more than sixty miles distant from his home. And as he had no bed to lie down upon, he took a stone and rested his head upon it for a pillow, and lay down to sleep. [Illustration: _Angels were upon the stairs_] And on that night Jacob had a wonderful dream. In his dream he saw stairs leading from the earth where he lay up to heaven; and angels were going up and coming down upon the stairs. And above the stairs, he saw the Lord God standing. And God said to Jacob: "I am the Lord, the God of Abraham, and the God of Isaac your father; and I will be your God, too. The land where you are lying all alone, shall belong to you and to your children after you; and your children shall spread abroad over the lands, east and west, and north and south, like the dust of the earth; and in your family all the world shall receive a blessing. And I am with you in your journey, and I will keep you where you are going, and will bring you back to this land. I will never leave you, and I will surely keep my promise to you." And in the morning Jacob awakened from his sleep, and he said: "Surely, the Lord is in this place, and I did not know it! I thought that I was all alone, but God has been with me. This place is the house of God; it is the gate of heaven!" And Jacob took the stone on which his head had rested, and he set it up as a pillar, and poured oil on it as an offering to God. And Jacob named that place Bethel, which in the language that Jacob spoke means "The House of God." And Jacob made a promise to God at that time, and said: "If God really will go with me and will keep me in the way that I go, and will give me bread to eat and will bring me to my father's house in peace, then the Lord shall be my God: and this stone shall be the house of God, and of all that God gives me I will give back to God one-tenth as an offering." Then Jacob went onward in his long journey. He walked across the river Jordan in a shallow place, feeling his way with his staff; he climbed mountains and journeyed beside the great desert on the east, and at last came to the city of Haran. Beside the city was the well, where Abraham's servant had met Jacob's mother, Rebekah; and there, after Jacob had waited for a time, he saw a young woman coming with her sheep to give them water. Then Jacob took off the flat stone that was over the mouth of the well, and drew water and gave it to the sheep. And when he found that this young woman was his own cousin Rachel, the daughter of Laban, he was so glad that he wept for joy. And at that moment he began to love Rachel, and longed to have her for his wife. [Illustration: _Jacob went onward in his long journey_] Rachel's father, Laban, who was Jacob's uncle, gave a welcome to Jacob, and took him into his home. And Jacob asked Laban if he would give his daughter, Rachel, to him as his wife; and Jacob said, "If you give me Rachel, I will work for you seven years." And Laban said, "It is better that you should have her, than that a stranger should marry her." So Jacob lived seven years in Laban's house, caring for his sheep and oxen and camels; but his love for Rachel made the time seem short. At last the day came for the marriage; and they brought in the bride, who, after the manner of that land, was covered with a thick veil, so that her face could not be seen. And she was married to Jacob, and when Jacob lifted up her veil he found that he had married, not Rachel, but her older sister, Leah, who was not beautiful, and whom Jacob did not love at all. Jacob was very angry that he had been deceived,--though that was just the way in which Jacob himself had deceived his father and cheated his brother Esau. But his uncle Laban said: "In our land we never allow the younger daughter to be married before the older daughter. Keep Leah for your wife, and work for me seven years longer, and you shall have Rachel also." For in those times, as we have seen, men often had two wives, or even more than two. So Jacob stayed seven years more, fourteen years in all, before he received Rachel as his wife. While Jacob was living at Haran, eleven sons were born to him. But only one of these was the child of Rachel, whom Jacob loved. This son was Joseph, who was dearer to Jacob than any other of his children, partly because he was the youngest, and because he was the child of his beloved Rachel. THE STORY OF JOSEPH AND HIS COAT OF MANY COLORS After Jacob came back to the land of Canaan with his eleven sons, another son was born to him, the second child of his wife Rachel, whom Jacob loved so well. But soon after the baby came, his mother Rachel died, and Jacob was filled with sorrow. Even to this day you can see the place where Rachel was buried, on the road between Jerusalem and Bethlehem. Jacob named the child whom Rachel left, Benjamin; and now Jacob had twelve sons. Most of them were grown-up men; but Joseph was a boy seventeen years old, and his brother Benjamin was almost a baby. [Illustration: _Back to the Land of Canaan_] Of all his children, Jacob loved Joseph the best, because he was Rachel's child; because he was so much younger than most of his brothers; and because he was good, and faithful, and thoughtful. Jacob gave to Joseph a robe or coat of bright colors, made somewhat like a long cloak with wide sleeves. This was a special mark of Jacob's favor to Joseph, and it made his older brothers envious of him. Then, too, Joseph did what was right, while his older brothers often did very wrong acts, of which Joseph sometimes told their father; and this made them very angry at Joseph. But they hated him still more because of two strange dreams he had, and of which he told them. He said one day: "Listen to this dream that I have dreamed. I dreamed that we were out in the field binding sheaves, when suddenly my sheaf stood up, and all your sheaves came around it and bowed down to my sheaf!" And they said scornfully, "Do you suppose that the dream means that you will some time rule over us, and that we shall bow down to you?" Then, a few days after, Joseph said, "I have dreamed again. This time, I saw in my dream the sun, and the moon, and eleven stars, all come and bow to me!" And his father said to him, "I do not like you to dream such dreams. Shall I, and your mother, and your brothers, come and bow down before you as if you were a king?" His brothers hated Joseph, and would not speak kindly to him; but his father thought much of what Joseph had said. At one time, Joseph's ten brothers were taking care of the flock in the fields near Shechem, which was nearly fifty miles from Hebron, where Jacob's tents were spread. And Jacob wished to send a message to his sons, and he called Joseph, and said to him: "Your brothers are near Shechem with the flock. I wish that you would go to them, and take a message, and find if they are well, and if the flocks are doing well; and bring me word from them." That was quite an errand, for a boy to go alone over the country, and find his way, for fifty miles, and then walk home again. But Joseph was a boy who could take care of himself, and could be trusted; so he went forth on his journey, walking northward over the mountains, past Bethlehem, and Jerusalem, and Bethel--though we are not sure those cities were then built, except Jerusalem, which was already a strong city. When Joseph reached Shechem, he could not find his brothers, for they had taken their flocks to another place. A man met Joseph wandering in the field, and asked him, "Whom are you seeking?" Joseph said, "I am looking for my brothers; the sons of Jacob. Can you tell me where I will find them?" And the man said, "They are at Dothan; for I heard them say that they were going there." Then Joseph walked over the hills to Dothan, which was fifteen miles further. And his brothers saw him afar off coming toward them. They knew him by his bright garment; and one said to another: "Look, that dreamer is coming! Come, let us kill him, and throw his body into a pit, and tell his father that some wild beast has eaten him; and then we will see what becomes of his dreams." [Illustration: _Walking northward over the mountains_] One of his brothers, whose name was Reuben, felt more kindly toward Joseph than the others. He said: "Let us not kill him, but let us throw him into this pit, in the wilderness, and leave him there to die." But Reuben intended, after they had gone away, to lift Joseph out of the pit, and take him home to his father. The brothers did as Reuben told them; they threw Joseph into the pit, which was empty. He cried, and begged them to save him; but they would not. They calmly sat down to eat their dinner on the grass, while their brother was calling to them from the pit. After the dinner, Reuben chanced to go to another part of the field; so that he was not at hand when a company of men passed by with their camels, going from Gilead, on the east of the river Jordan, to Egypt, to sell spices and fragrant gum from trees to the Egyptians. Then Judah, another of Joseph's brothers, said, "What good will it do us to kill our brother? Would it not be better for us to sell him to these men, and let them carry him away? After all, he is our brother, and we would better not kill him." His brothers agreed with him; so they stopped the men who were passing, and drew up Joseph from the pit, and for twenty pieces of silver they sold Joseph to these men; and they took him away with them down to Egypt. After a while, Reuben came to the pit, where they had left Joseph, and looked into it; but Joseph was not there. Then Reuben was in great trouble; and he came back to his brothers, saying: "The boy is not there! What shall I do!" Then his brothers told Reuben what they had done; and they all agreed together to deceive their father. They killed one of the goats, and dipped Joseph's coat in its blood; and they brought it to their father, and they said to him: "We found this coat out in the wilderness. Look at it, father, and tell us if you think it was the coat of your son." [Illustration: _For twenty pieces of silver they sold Joseph_] And Jacob knew it at once. He said: "It is my son's coat. Some wild beast has eaten him. There is no doubt that Joseph has been torn in pieces!" And Jacob's heart was broken over the loss of Joseph, all the more because he had sent Joseph alone on the journey through the wilderness. They tried to comfort him, but he would not be comforted. He said: "I will go down to the grave mourning for my poor lost son." So the old man sorrowed for his son Joseph; and all the time his wicked brothers knew that Joseph was not dead; but they would not tell their father the dreadful deed they had done to their brother, in selling him as a slave. THE DREAMS OF A KING The men who bought Joseph from his brothers were called Ishmaelites, because they belonged to the family of Ishmael, who, you remember, was the son of Hagar, the servant of Sarah. These men carried Joseph southward over the plain which lies beside the great sea on the west of Canaan; and after many days they brought Joseph to Egypt. How strange it must have seemed to the boy who had lived in tents to see the great river Nile, and the cities thronged with people, and the temples, and the mighty pyramids! The Ishmaelites sold Joseph as a slave to a man named Potiphar, who was an officer in the army of Pharaoh, the king of Egypt. Joseph was a beautiful boy, and cheerful and willing in his spirit, and able in all that he undertook; so that his master Potiphar became very friendly to him, and after a time, he placed Joseph in charge of his house, and everything in it. For some years Joseph continued in the house of Potiphar, a slave in name, but in reality the master of all his affairs, and ruler over his fellow-servants. But Potiphar's wife, who at first was very friendly to Joseph, afterward became his enemy, because Joseph would not do wrong to please her. She told her husband falsely, that Joseph had done a wicked deed. Her husband believed her, and was very angry at Joseph, and put him in the prison with those who had been sent to that place for breaking the laws of the land. How hard it was for Joseph to be charged with a crime, when he had done no wrong, and to be thrust into a dark prison among wicked people! But Joseph had faith in God, that at some time all would come out right; and in the prison he was cheerful, and kind, and helpful, as he had always been. The keeper of the prison saw that Joseph was not like the other men around him, and he was kind to Joseph. In a very little while, Joseph was placed in charge of all his fellow-prisoners, and took care of them, just as he had taken care of everything in Potiphar's house. The keeper of the prison scarcely looked into the prison at all; for he had confidence in Joseph, that he would be faithful and wise in doing the work given to him. Joseph did right, and served God, and God blessed Joseph in everything. While Joseph was in the prison, two men were sent there by the king of Egypt, because he was displeased with them. One was the king's chief butler, who served the king with wine; the other was the chief baker, who served him with bread. These two men were under Joseph's care; and Joseph waited on them, for they were men of rank. One morning, when Joseph came into the room where the butler and the baker were kept, he found them looking quite sad. Joseph said to them: "Why do you look so sad today?" Joseph was cheerful and happy in his spirit; and he wished others to be happy also, even in prison. And one of them said, "Each one of us dreamed last night a very strange dream, and there is no one to tell us what our dreams mean." For in those times, before God gave the Bible to men, he often spoke to men in dreams; and there were wise men who could sometimes tell what the dreams meant. "Tell me," said Joseph, "what your dreams are. Perhaps my God will help me to understand them." Then the chief butler told his dream. He said, "In my dream I saw a grape-vine with three branches; and as I looked, the branches shot out buds; and the buds became blossoms; and the blossoms turned into clusters of ripe grapes. And I picked the grapes, and squeezed their juice into king Pharaoh's cup, and it became wine; and I gave it to king Pharaoh to drink, just as I used to do when I was beside his table." Then Joseph said, "This is what your dream means. The three branches mean three days. In three days, king Pharaoh shall call you out of prison and shall put you back in your place; and you shall stand at his table, and shall give him his wine, as you have given it before. But when you go out of prison, please to remember me, and try to find some way to get me, too, out of this prison. For I was stolen out of the land of Canaan, and sold as a slave; and I have done nothing wrong to deserve being put in this prison. Do speak to the king for me, that I may be set free." Of course, the chief butler felt very happy to hear that his dream had so pleasant a meaning. And the chief baker spoke, hoping to have an answer as good: "In my dream," said the baker, "there were three baskets of white bread on my head, one above another, and on the topmost basket were all kinds of roasted meat and food for Pharaoh; and the birds came, and ate the food from the baskets on my head." And Joseph said to the baker: "This is the meaning of your dream, and I am sorry to tell it to you. The three baskets are three days. In three days, by order of the king you shall be lifted up, and hanged upon a tree; and the birds shall eat your flesh from your bones as you are hanging in the air." And it came to pass just as Joseph had said. Three days after that, king Pharaoh sent his officers to the prison. They came and took out both the chief butler and the chief baker. The baker they hung up by his neck to die, and left his body for the birds to pick in pieces. The chief butler they brought back to his old place, where he waited at the king's table, and handed him his wine to drink. You would have supposed that the butler would remember Joseph, who had given him the promise of freedom, and had shown such wisdom. But in his gladness, he forgot all about Joseph. And two full years passed by, while Joseph was still in prison, until he was a man thirty years old. But one night, king Pharaoh himself dreamed a dream--in fact, two dreams in one. And in the morning he sent for all the wise men of Egypt, and told to them his dreams; but there was not a man who could give the meaning of them. And the king was troubled, for he felt that the dreams had some meaning which it was important for him to know. Then suddenly the chief butler who was by the king's table remembered his own dream in the prison two years before, and remembered, too, the young man who had told its meaning so exactly. And he said: "I do remember my faults this day. Two years ago king Pharaoh was angry with his servants, with me and the chief baker; and he sent us to the prison. While we were in the prison, one night each of us dreamed a dream; and the next day a young man in the prison, a Hebrew from the land of Canaan, told us what our dreams meant; and in three days they came true, just as the young Hebrew had said. I think that if this young man is in the prison still, he could tell the king the meaning of his dreams." You notice that the butler spoke of Joseph as "a Hebrew." The people of Israel, to whom Joseph belonged, were called Hebrews as well as Israelites. The word Hebrew means, "One who crossed over," and it was given to the Israelites because Abraham, their father, had come from a land on the other side of the great river Euphrates, and had crossed over the river on his way to Canaan. Then king Pharaoh sent in haste to the prison for Joseph; and Joseph was taken out, and he was dressed in new garments, and was led in to Pharaoh in the palace. And Pharaoh said: "I have dreamed a dream; and there is no one who can tell what it means. And I have been told that you have power to understand dreams and what they mean." And Joseph answered Pharaoh: "The power is not in me; but God will give Pharaoh a good answer. What is the dream that the king has dreamed?" "In my first dream," said Pharaoh, "I was standing by the river: and I saw seven fat and handsome cows come up from the river to feed in the grass. And while they were feeding, seven other cows followed them up from the river, very thin, and poor, and lean--such miserable creatures as I had never seen before. And the seven lean cows ate up the seven fat cows; and after they had eaten them up, they were as lean and miserable as before. Then I awoke. "And I fell asleep again, and dreamed again. In my second dream, I saw seven heads of grain growing up on one stalk, large, and strong, and good. And then seven heads came up after them, that were thin, and poor, and withered. And the seven thin heads swallowed up the seven good heads; and afterward were as poor and withered as before. "And I told these two dreams to all the wise men, and there is no one who can explain them. Can you tell me what these dreams mean?" And Joseph said to the king: "The two dreams have the same meaning. God has been showing to king Pharaoh what he will do in this land. The seven good cows mean seven years, and the seven good heads of grain mean the same seven years. The seven lean cows and the seven thin heads of grain also mean seven years. The good cows and the good grain mean seven years of plenty, and the seven thin cows and thin heads of grain mean seven poor years. There are coming upon the land of Egypt seven years of such plenty as have never been seen; when the fields shall bring greater crops than ever before; and after those years shall come seven years when the fields shall bring no crops at all. And then for seven years there shall be such need, that the years of plenty will be forgotten, for the people will have nothing to eat." [Illustration: _"The two dreams have the same meaning"_] "Now, let king Pharaoh find some man who is able and wise, and let him set this man to rule over the land. And during the seven years of plenty, let a part of the crops be put away for the years of need. If this shall be done, then when the years of need come, there will be plenty of food for all the people, and no one will suffer, for all will have enough." And king Pharaoh said to Joseph: "Since God has shown you all this, there is no other man as wise as you. I will appoint you to do this work, and to rule over the land of Egypt. All the people shall be under you; only on the throne of Egypt I will be above you." And Pharaoh took from his own hand the ring which held his seal, and put on Joseph's hand, so that he could sign for the king, and seal in the king's place. And he dressed Joseph in robes of fine linen, and put around his neck a gold chain. And he made Joseph ride in a chariot which was next in rank to his own. And they cried out before Joseph, "Bow the knee." And thus Joseph was ruler over all the land of Egypt. THE STORY OF THE MONEY IN THE SACKS When Joseph was made ruler over the land of Egypt, he did just as he had always done. It was not Joseph's way to sit down, to rest and enjoy himself, and make others wait on him. He found his work at once, and began to do it faithfully and thoroughly. He went out over all the land of Egypt, and saw how rich and abundant were the fields of grain, giving much more than the people could use for their own needs. He told the people not to waste it, but to save it for the coming time of need. And he called upon the people to give him for the king one bushel of grain out of every five, to be stored up. The people brought their grain, after taking for themselves as much as they needed, and Joseph stored it up in great storehouses in the cities; so much at last that no one could keep account of it. The king of Egypt gave a wife to Joseph from the noble young women of his kingdom. Her name was Asenath; and to Joseph and his wife God gave two sons. The oldest son he named Manasseh, a word which means "Making to Forget." "For," said Joseph, "God has made me to forget all my troubles and my toil as a slave." The second son he named Ephraim, a word that means "Fruitful." "Because," said Joseph, "God has not only made the land fruitful; but he has made me fruitful in the land of my troubles." The seven years of plenty soon passed by, and then came the years of need. In all the lands around people were hungry, and there was no food for them to eat; but in the land of Egypt everybody had enough. Most of the people soon used up the grain that they had saved; many had saved none at all, and they all cried to the king to help them. "Go to Joseph!" said king Pharaoh, "and do whatever he tells you to do." Then the people came to Joseph, and Joseph opened the storehouses, and sold to the people all the grain that they wished to buy. And not only the people of Egypt came to buy grain, but people of all the lands around as well, for there was great need and famine everywhere. And the need was as great in the land of Canaan, where Jacob lived, as in other lands. Jacob was rich in flocks and cattle, and gold and silver, but his fields gave no grain, and there was danger that his family and his people would starve. And Jacob--who was now called Israel also--heard that there was food in Egypt and he said to his sons: "Why do you look at each other, asking what to do to find food? I have been told that there is grain in Egypt. Go down to that land, and take money with you, and bring grain, so that we may have bread, and may live." Then the ten older brothers of Joseph went down to the land of Egypt. They rode upon asses, for horses were not much used in those times, and they brought money with them. But Jacob would not let Benjamin, Joseph's younger brother, go with them, for he was all the more dear to his father, now that Joseph was no longer with him; and Jacob feared that harm might come to him. Then Joseph's brothers came to Joseph to buy food. They did not know him, grown up to be a man, dressed as a prince, and seated on a throne. Joseph was now nearly forty years old, and it had been almost twenty-three years since they had sold him. But Joseph knew them all, as soon as he saw them. He wished to be sharp and stern with them, not because he hated them; but because he wished to see what their spirit was, and whether they were as selfish, and cruel, and wicked as they had been in other days. They came before him, and bowed, with their faces to the ground. Then, no doubt, Joseph thought of the dream that had come to him while he was a boy, of his brothers' sheaves bending down around his sheaf. He spoke to them as a stranger, as if he did not understand their language, and he had their words explained to him in the language of Egypt. "Who are you? And from what place do you come?" said Joseph, in a harsh, stern manner. They answered him very meekly: "We have come from the land of Canaan to buy food." "No," said Joseph, "I know what you have come for. You have come as spies, to see how helpless the land is, so that you can bring an army against us, and make war on us." "No, no," said Joseph's ten brothers. "We are no spies. We are the sons of one man, who lives in the land of Canaan; and we have come for food, because we have none at home." "You say that you are the sons of one man, who is your father? Is he living? Have you any more brothers? Tell me all about yourselves." And they said: "Our father is an old man in Canaan. We did have a younger brother, but he was lost; and we have one brother still, who is the youngest of all, but his father could not spare him to come with us." "No," said Joseph. "You are not good, honest men. You are spies. I shall put you all in prison, except one of you; and he shall go and bring that youngest brother of yours; and when I see him, then I will believe that you tell the truth." So Joseph put all the ten men in prison, and kept them under guard for three days; then he sent for them again. They did not know that he could understand their language, and they said to each other, while Joseph heard, but pretended not to hear: "This has come upon us because of the wrong that we did to our brother Joseph, more than twenty years ago. We heard him cry, and plead with us, when we threw him into the pit, and we would not have mercy on him. God is giving us only what we have deserved." And Reuben, who had tried to save Joseph, said: "Did I not tell you not to harm the boy? and you would not listen to me. God is bringing our brother's blood upon us all." When Joseph heard this, his heart was touched, for he saw that his brothers were really sorry for the wrong that they had done to him. He turned away from them, so that they could not see his face, and he wept. Then he turned again to them and spoke roughly as before, and said: "This I will do, for I serve God. I will let you all go home, except one man. One of you I will shut up in prison; but the rest of you can go home and take food for your people. And you must come back and bring your youngest brother with you, and I shall know then that you have spoken the truth." Then Joseph gave orders, and his servants seized one of his brothers, whose name was Simeon, and bound him in their sight and took him away to prison. And he ordered his servants to fill the men's sacks with grain, and to put every man's money back into the sack before it was tied up, so that they would find the money as soon as they opened the sack. Then the men loaded their asses with the sacks of grain, and started to go home, leaving their brother Simeon a prisoner. When they stopped on the way to feed their asses, one of the brothers opened his sack, and there he found his money lying on the top of the grain. He called out to his brothers: "See, here is my money given again to me!" And they were frightened, but they did not dare to go back to Egypt and meet the stern ruler of the land. They went home and told their old father all that had happened to them, and how their brother Simeon was in prison, and must stay there until they should return, bringing Benjamin with them. When they opened their sacks of grain, there in the mouth of each sack was the money that they had given; and they were filled with fear. Then they spoke of going again to Egypt and taking Benjamin, but Jacob said to them: "You are taking my sons away from me. Joseph is gone, and Simeon is gone, and now you would take Benjamin away. All these things are against me!" Reuben said: "Here are my own two boys. You may kill them, if you wish, in case I do not bring Benjamin back to you." But Jacob said: "My youngest son shall not go with you. His brother is dead, and he alone is left to me. If harm should come to him, it would bring down my gray hairs with sorrow to the grave." THE MYSTERY OF THE LOST BROTHER The food which Jacob's sons had brought from Egypt did not last long, for Jacob's family was large. Most of his sons were married and had children of their own; so that the children and grandchildren were sixty-six, besides the servants who waited on them, and the men who cared for Jacob's flocks. So around the tent of Jacob was quite a camp of other tents and an army of people. When the food that had come from Egypt was nearly eaten up, Jacob said to his sons: "Go down to Egypt again, and buy some food for us." And Judah, Jacob's son, the man who years before had urged his brothers to sell Joseph to the Ishmaelites, said to his father: "It is of no use for us to go to Egypt, unless we take Benjamin with us. The man who rules in that land said to us, 'You shall not see my face, unless your youngest brother be with you'." And Israel said, "Why did you tell the man that you had a brother? You did me great harm when you told him." "Why," said Jacob's sons, "we could not help telling him. The man asked us all about our family, 'Is your father yet living? Have you any more brothers?' And we had to tell him, his questions were so close. How should we know that he would say, 'Bring your brother here, for me to see him'?" And Judah said, "Send Benjamin with me, and I will take care of him. I promise you that I will bring him safely home. If he does not come back, let me bear the blame forever. He must go, or we shall die for want of food; and we might have gone down to Egypt and come home again, if we had not been kept back." And Jacob said, "If he must go, then he must. But take a present to the man, some of the choicest fruits of the land, some spices, and perfumes, and nuts, and almonds. And take twice as much money, besides the money that was in your sacks. Perhaps that was a mistake, when the money was given back to you. And take your brother Benjamin, and may the Lord God make the man kind to you, so that he will set Simeon free, and let you bring Benjamin back. But if it is God's will that I lose my children, I cannot help it." So ten brothers of Joseph went down a second time to Egypt, Benjamin going in place of Simeon. They came to Joseph's office, the place where he sold grain to the people; and they stood before their brother, and bowed as before. Joseph saw that Benjamin was with them, and he said to his steward, the man who was over his house: "Make ready a dinner, for all these men shall dine with me today." When Joseph's brothers found that they were taken into Joseph's house, they were filled with fear. They said to each other: "We have been taken here on account of the money in our sacks. They will say that we have stolen it, and then they will sell us all for slaves." But Joseph's steward, the man who was over his house, treated the men kindly; and when they spoke of the money in their sacks, he would not take it again, saying: "Never fear; your God must have sent you this as a gift. I had your money." The stewards received the men into Joseph's house, and washed their feet, according to the custom of the land. And at noon, Joseph came in to meet them. They brought him the present from their father, and again they bowed before him, with their faces on the ground. And Joseph asked them if they were well, and said: "Is your father still living, the old man of whom you spoke? Is he well?" And they said, "Our father is well and he is living." And again they bowed to Joseph. And Joseph looked at his younger brother Benjamin, the child of his own mother Rachel, and said: "Is this your youngest brother, of whom you spoke to me? God be gracious unto you, my son." And Joseph's heart was so full that he could not keep back the tears. He went in haste to his own room, and wept there. Then he washed his face, and came out again, and ordered the table to be set for dinner. They set Joseph's table for himself, as the ruler, and another table for his Egyptian officers, and another for the eleven men from Canaan; for Joseph had brought Simeon out of the prison, and had given him a place with his brothers. Joseph himself arranged the order of the seats for his brothers, the oldest at the head, and all in order of age down to the youngest. The men wondered at this, and could not see how the ruler of Egypt could know the order of their ages. And Joseph sent dishes from his table to his brothers, and he gave to Benjamin five times as much as to the others. Perhaps he wished to see whether they were as jealous of Benjamin as in other days they had been toward him. After dinner, Joseph said to his steward: "Fill the men's sacks with grain, as much as they can carry, and put each man's money in his sack. And put my silver cup in the sack of the youngest, with his money." The steward did as Joseph had said; and early in the morning the brothers started to go home. A little while afterward, Joseph said to his steward: "Hasten, follow after the men from Canaan, and say, 'Why have you wronged me, after I had treated you kindly? You have stolen my master's silver cup, out of which he drinks'." The steward followed the men, and overtook them, and charged them with stealing. And they said to him: "Why should you talk to us in this manner? We have stolen nothing. Why, we brought back to you the money that we found in our sacks; and is it likely that we would steal from your lord his silver or gold? You may search us, and if you find your master's cup on any of us, let him die, and the rest of us may be sold as slaves." Then they took down the sacks from the asses, and opened them; and in each man's sack was his money, for the second time. And when they came to Benjamin's sack, there was the ruler's silver cup! Then, in the greatest sorrow, they tied up their bags again, and laid them on the asses, and came back to Joseph's palace. And Joseph said to them: "What wicked thing is this that you have done? Did you not know that I would surely find out your deeds?" Then Judah said, "O, my lord, what can we say? God has punished us for our sins; and now we must all be slaves, both we that are older, and the younger in whose sack the cup was found." [Illustration: _"What wicked thing is this that you have done?"_] "No," said Joseph. "Only one of you is guilty; the one who has taken away my cup. I will hold him as a slave, and the rest of you can go home to your father." Joseph wished to see whether his brothers were still selfish, and were willing to let Benjamin suffer, if they could escape. Then Judah, the very man who had urged his brothers to sell Joseph as a slave, came forward, and fell at Joseph's feet, and pleaded with him to let Benjamin go. He told again the whole story, how Benjamin was the one whom his father loved the most of all his children, now that his brother was lost. He said: "I promised to bear the blame, if this boy was not brought home in safety. If he does not go back it will kill my poor old father, who has seen much trouble. Now let my youngest brother go home to his father, and I will stay here as a slave in his place!" Joseph knew now, what he had longed to know, that his brothers were no longer cruel nor selfish, but one of them was willing to suffer, so that his brother might be spared. And Joseph could not any longer keep his secret, for his heart longed after his brothers; and he was ready to weep again, with tears of love and joy. He sent all of his Egyptian servants out of the room, so that he might be alone with his brothers, and then he said: "Come near to me; I wish to speak with you." And they came near, wondering. Then Joseph said: "I am Joseph; is my father really alive?" How frightened his brothers were, as they heard these words spoken in their own language by the ruler of Egypt and for the first time knew that this stern man, who had their lives in his hand, was their own brother whom they had wronged! Then Joseph said again: "I am Joseph, your brother, whom you sold into Egypt. But do not feel troubled because of what you did. For God sent me before you to save your lives. There have been already two years of need and famine, and there are to be five years more, when there shall neither be plowing of the fields nor harvest. It was not you who sent me here, but God; and he sent me to save your lives. God has made me like a father to Pharaoh and ruler over all the land of Egypt. Now I wish you to go home, and to bring down to me my father and all his family." Then Joseph placed his arms around Benjamin's neck, and kissed him, and wept upon him. And Benjamin wept on his neck. And Joseph kissed all his brothers, to show them that he had fully forgiven them; and after that his brothers began to lose their fear of Joseph and talked with him more freely. Afterward Joseph sent his brothers home with good news, and rich gifts, and abundant food. He sent also wagons in which Jacob and his sons' wives and the little ones of their families might ride from Canaan down to Egypt. And Joseph's brothers went home happier than they had been for many years. THE STORY OF MOSES, THE CHILD WHO WAS FOUND IN THE RIVER The children of Israel stayed in the land of Egypt much longer than they had expected to stay. They were in that land about four hundred years. And the going down to Egypt proved a great blessing to them. It saved their lives during the years of famine and need. After the years of need were over, they found the soil in the land of Goshen, that part of Egypt where they were living, very rich, so that they could gather three or four crops every year. Then, too, the sons of Israel, before they came to Egypt, had begun to marry the women in the land of Canaan who worshipped idols, and not the Lord. If they had stayed there, their children would have grown up like the people around them and soon would have lost all knowledge of God. But in Goshen they lived alone and apart from the people of Egypt. They worshipped the Lord God, and were kept away from the idols of Egypt. And in that land, as the years went on, from being seventy people, they grew in number until they became a great multitude. Each of the twelve sons of Jacob was the father of a tribe, and Joseph was the father of two tribes, named after his two sons, Ephraim and Manasseh. As long as Joseph lived, and for some time after, the people of Israel were treated kindly by the Egyptians, out of their love for Joseph, who had saved Egypt from suffering by famine. But after a long time another king began to rule over Egypt, who cared nothing for Joseph or Joseph's people. He saw that the Israelites (as the children of Israel were called) were very many, and he feared that they would soon become greater in number and in power than the Egyptians. He said to his people: "Let us rule these Israelites more strictly. They are growing too strong." Then they set harsh rules over the Israelites, and laid heavy burdens on them. They made the Israelites work hard for the Egyptians, and build cities for them, and give to the Egyptians a large part of the crops from their fields. They set them at work in making brick and in building storehouses. They were so afraid that the Israelites would grow in number that they gave orders to kill all the little boys that were born to the Israelites; though their little girls might be allowed to live. But in the face of all this hate, and wrong, and cruelty, the people of Israel were growing in number, and becoming greater and greater. At this time, when the wrongs of the Israelites were the greatest, and when their little children were being killed, one little boy was born. [Illustration: _They made the Israelites work hard_] He was such a lovely child that his mother kept him hid, so that the enemies did not find him. When she could no longer hide him, she formed a plan to save his life; believing that God would help her and save her beautiful little boy. She made a little box like a boat and covered it with something that would not let the water into it. Such a boat as this covered over was called "an ark." She knew that at certain times the daughter of king Pharaoh--all the kings of Egypt were called Pharaoh, for Pharaoh means a king--would come down to the river for a bath. She placed her baby boy in the ark, and let it float down the river where the princess, Pharaoh's daughter, would see it. And she sent her own daughter, a little girl named Miriam, twelve years old, to watch close at hand. How anxious the mother and the sister were as they saw the little ark floating away from them on the river! [Illustration: _She placed her baby in the ark_] Pharaoh's daughter, with her maids, came down to the river, and they saw the ark floating on the water, among the reeds. She sent one of her maids to bring it to her so that she might see what was in the curious box. They opened it, and there was a beautiful little baby, who began to cry to be taken up. The princess felt kind toward the little one, and loved it at once. She said: "This is one of the Hebrews' children." You have heard how the children of Israel came to be called Hebrews. Pharaoh's daughter thought that it would be cruel to let such a lovely baby as this die out on the water. And just then a little girl came running up to her, as if by accident, and she looked at the baby also, and she said: "Shall I go and find some woman of the Hebrews to be a nurse to the child for you and take care of it?" "Yes," said the princess. "Go and find a nurse for me." The little girl--who was Miriam, the baby's sister--ran as quickly as she could and brought the baby's own mother to the princess. Miriam showed in this act that she was a wise and thoughtful little girl. The princess said to the little baby's mother: "Take this child to your home and nurse it for me, and I will pay you wages for it." How glad the Hebrew mother was to take her child home! No one could harm her boy now, for he was protected by the princess of Egypt, the daughter of the king. When the child was large enough to leave his mother Pharaoh's daughter took him into her own house in the palace. She named him "Moses," a word that means "drawn out," because he was drawn out of the water. So Moses, the Hebrew boy, lived in the palace among the nobles of the land, as the son of the princess. There he learned much more than he could have learned among his own people; for there were very wise teachers. Moses gained all the knowledge that the Egyptians had to give. There in the court of the cruel king who had made slaves of the Israelites, God's people, was growing up our Israelite boy who should at some time set his people free! Although Moses grew up among the Egyptians, and gained their learning, he loved his own people. They were poor and were hated, and were slaves, but he loved them, because they were the people who served the Lord God, while the Egyptians worshipped idols and animals. Strange it was that so wise a people as these should bow down and pray to an ox, or to a cat, or to a snake, as did the Egyptians. When Moses became a man, he went among his own people, leaving the riches and ease that he might have enjoyed among the Egyptians. He felt a call from God to lift up the Israelites and set them free. But at that time he found that he could do nothing to help them. They would not let him lead them, and as the king of Egypt had now become his enemy, Moses went away from Egypt into a country in Arabia, called Midian. He was sitting by a well, in that land, tired from his long journey, when he saw some young women come to draw water for their flocks of sheep. But some rough men came, and drove the women away, and took the water for their own flocks. Moses saw it, and helped the women and drew the water for them. These young women were sisters, the daughters of a man named Jethro, who was a priest in the land of Midian. He asked Moses to live with him, and to help him in the care of his flocks. Moses stayed with Jethro and married one of his daughters. So from being a prince in the king's palace in Egypt, Moses became a shepherd in the wilderness of Midian. [Illustration: _Moses became a shepherd in the wilderness of Midian_] But Moses did not remain a shepherd. While he was tending his sheep God appeared to him in a burning bush and told him that he should return to Egypt and become the leader of his people. The Lord told him that the wicked Egyptians would be punished for the ill-treatment they were giving the Israelites. In your Bible you will find in the book of Exodus how God wonderfully fulfilled his promise. The Egyptians were punished by many plagues, and finally allowed the Israelites to go. They crossed the Red Sea in a wonderful way, and traveled for a long time through a wilderness, where God fed them day by day with manna from heaven. God also gave them rules as a guide for their daily living; these rules we call the Ten Commandments; yet they forgot the Lord so far as to make images and worship them. [Illustration: _God fed them day by day with manna_] THE STORY OF THE GRAPES FROM CANAAN The Israelites stayed in their camp before Mount Sinai almost a year, while they were building the Tabernacle and learning God's laws given through Moses. At last the cloud over the Tabernacle rose up, and the people knew that this was the sign for them to move. They took down the Tabernacle and their own tents, and journeyed toward the land of Canaan for many days. At last they came to a place just on the border between the desert and Canaan, called Kadesh, or Kadesh-barnea. Here they stopped to rest, for there were many springs of water and some grass for their cattle. While they were waiting at Kadesh-barnea and were expecting soon to march into the land which was to be their home, God told Moses to send onward some men who should walk through the land and look at it, and then come back and tell what they had found; what kind of a land it was, and what fruits grew in it, and what people were living in it. The Israelites could more easily win the land if these men, after walking through it, could act as their guides and point out the best places in it and the best plans of making war upon it. [Illustration: _A cluster of grapes so large that two men carried it_] So Moses chose out some men of high rank among the people, one ruler from each tribe, twelve men in all. One of these was Joshua, who was the helper of Moses in caring for the people, and another was Caleb, who belonged to the tribe of Judah. These twelve men went out and walked over the mountains of Canaan and looked at the cities and saw the fields. In one place, just before they came back to the camp, they cut down a cluster of ripe grapes which was so large that two men carried it between them, hanging from a staff. They named the place where they found this bunch of grapes Eshcol, a word which means "a cluster." These twelve men were called "spies," because they went "to spy out the land"; and after forty days they came back to the camp, and this was what they said: "We walked all over the land and found it a rich land. There is grass for all our flocks, and fields where we can raise grain, and trees bearing fruits, and streams running down the sides of the hills. But we found that the people who live there are very strong and are men of war. They have cities with walls that reach almost up to the sky; and some of the men are giants, so tall that we felt that we were like grasshoppers beside them." One of the spies, who was Caleb, said, "All that is true, yet we need not be afraid to go up and take the land. It is a good land, well worth fighting for; God is on our side, and he will help us to overcome those people." But all the other spies, except Joshua, said, "No, there is no use in trying to make war upon such strong people. We can never take those walled cities, and we dare not fight those tall giants." And the people, who had journeyed all the way through the wilderness to find this very land, were so frightened by the words of the ten spies that now, on the very border of Canaan, they dared not enter it. They forgot that God had led them out of Egypt, that he had kept them in the dangers of the desert, that he had given them water out of the rock, and bread from the sky, and his law from the mountain. All that night, after the spies had brought back their report, the people were so frightened that they could not sleep. They cried out against Moses, and blamed him for bringing them out of the land of Egypt. They forgot all their troubles in Egypt, their toil and their slavery, and resolved to go back to that land. They said: "Let us choose a ruler in place of Moses, who has brought us into all these evils, and let us turn back to the land of Egypt!" But Caleb and Joshua, two of the spies, said, "Why should we fear? The land of Canaan is a good land; it is rich with milk and honey. If God is our friend and is with us, we can easily conquer the people who live there. Above all things, let us not rebel against the Lord, or disobey him, and make him our enemy." But the people were so angry with Caleb and Joshua that they were ready to stone them and kill them. Then suddenly the people saw a strange sight. The glory of the Lord, which stayed in the Holy of Holies, the inner room of the Tabernacle, now flashed out, and shone from the door of the Tabernacle. And the Lord, out of this glory, spoke to Moses, and said, "How long will this people disobey me and despise me? They shall not go into the good land that I have promised them. Not one of them shall enter in, except Caleb and Joshua, who have been faithful to me. All the people who are twenty years old and over it shall die in the desert; but their little children shall grow up in the wilderness, and when they become men they shall enter in and own the land that I promised to their fathers. You people are not worthy of the land that I have been keeping for you. Now turn back into the desert and stay there until you die. After you are dead, Joshua shall lead your children into the land of Canaan. And because Caleb showed another spirit and was true to me, and followed my will fully, Caleb shall live to go into the land, and shall have his choice of a home there. To-morrow, turn back into the desert by the way of the Red Sea." And God told Moses that for every day that the spies had spent in Canaan, looking at the land the people should spend a year in the wilderness; so that they should live in the desert forty years, instead of going at once into the promised land. When Moses told all God's words to the people they felt worse than before. They changed their minds as suddenly as they had made up their minds. "No," they all said, "we will not go back to the wilderness; we will go straight into the land, and see if we are able to take it, as Joshua and Caleb have said." "You must not go into the land," said Moses. But the people would not obey. They marched up the mountain and tried to march at once into the land. But they were without leaders and without order--a mob of men, untrained and in confusion. And the people in that part of the land, the Canaanites and the Amorites, came down upon them and killed many of them and drove them away. Then, discouraged and beaten, they obeyed the Lord and Moses, and went once more into the desert. And in the desert of Paran, on the south of the land of Canaan, the children of Israel stayed nearly forty years; and all because they would not trust in the Lord. THE STORY OF GIDEON AND HIS THREE HUNDRED SOLDIERS At last the people of Israel came into the promised land, but they did evil in the sight of the Lord in worshipping Baal; and the Lord left them to suffer for their sins. Once the Midianites, living near the desert on the east of Israel, came against the tribes. The two tribes that suffered the hardest fate were Ephraim, and the part of Manasseh on the west of Jordan. For seven years the Midianites swept over their land every year, just at the time of harvest, and carried away all the crops of grain, until the Israelites had no food for themselves, and none for their sheep and cattle. The Midianites brought also their own flocks and camels without number, which ate all the grass of the field. The people of Israel were driven away from their villages and their farms, and were compelled to hide in the caves of the mountains. And if any Israelite could raise any grain, he buried it in pits covered with earth, or in empty winepresses, where the Midianites could not find it. One day, a man named Gideon was threshing out wheat in a hidden place, when he saw an angel sitting-under an oak-tree. The angel said to him: "You are a brave man, Gideon, and the Lord is with you. Go out boldly, and save your people from the power of the Midianites." Gideon answered the angel: [Illustration: _The angel touched the offering with his staff_] "O, Lord, how can I save Israel? Mine is a poor family in Manasseh, and I am the least in my father's house." And the Lord said to him: "Surely I will be With you, and I will help you drive out the Midianites." Gideon felt that it was the Lord who was talking with him, in the form of an angel. He brought an offering, and laid it on a rock before the angel. Then the angel touched the offering with his staff. At once, a fire leaped up and burned the offering; and then the angel vanished from his sight. Gideon was afraid when he saw this; but the Lord said to him: "Peace be unto you, Gideon, do not fear, for I am with you." On the spot where the Lord appeared to Gideon, under an oak tree, near the village of Ophrah, in the tribe-land of Manasseh, Gideon built an altar and called it by a name which means: "The Lord is peace." This altar was standing long afterward in that place. Then the Lord told Gideon that before setting his people free from the Midianites, he must first set them free from the service of Baal and Asherah, the two idols most worshipped among them. Near the house of Gideon's own father stood an altar to Baal, and the image of Asherah. On that night, Gideon went out with ten men, and threw down the image of Baal, and cut in pieces the wooden image of Asherah, and destroyed the altar before these idols. And in its place he built an altar to the God of Israel; and on it laid the broken pieces of the idols for wood, and with them offered a young ox as a burnt-offering. On the next morning, when the people of the village went out to worship their idols, they found them cut in pieces, the altar taken away; in its place an altar of the Lord, and on it the pieces of the Asherah were burning as wood under a sacrifice to the Lord. The people looked at the broken and burning idols; and they said: "Who has done this?" Some one said: "Gideon, the son of Joash, did this last night." Then they came to Joash, Gideon's father, and said: "We are going to kill your son because he has destroyed the image of Baal, who is our god." And Joash, Gideon's father, said: "If Baal is a god, he can take care of himself, and punish the man who has destroyed his image. Why should you help Baal? Let Baal help himself." And when they saw that Baal could not harm the man who had broken down his altar and his image, the people turned from Baal, back to their own Lord God. Gideon sent messengers through all Manasseh on the west of Jordan, and the tribes near on the north; and the men of the tribes gathered around him, with a few swords and spears, but very few, for the Israelites were not ready for war. They met beside a great spring on Mount Gilboa, called "the fountain of Harod." Mount Gilboa is one of the three mountains on the east of the plain of Esdraelon, or the plain of Jezreel, where once there had been a great battle. On the plain, stretching up the side of another of these mountains, called "the Hill of Moreh," was the camp of a vast Midianite army. For as soon as the Midianites heard that Gideon had undertaken to set his people free, they came against him with a mighty host. Gideon was a man of faith. He wished to be sure that God was leading him, and he prayed to God and said: "O Lord God, give me some sign that thou wilt save Israel through me. Here is a fleece of wool on this threshing floor. If to-morrow morning the fleece is wet with dew, while the grass around it is dry, then I shall know that thou art with me; and that thou wilt give me victory over the Midianites." Very early the next morning, Gideon came to look at the fleece. He found it wringing wet with dew, while all around the grass was dry. But Gideon was not yet satisfied. He said to the Lord: "O Lord, be not angry with me; but give me just one more sign. To-morrow morning let the fleece be dry, and let the dew fall all around it, and then I will doubt no more." The next morning, Gideon found the grass, and the bushes wet with dew, while the fleece of wool was dry. And Gideon was now sure that God had called him, and that God would give him victory over the enemies of Israel. The Lord said to Gideon: "Your army is too large. If Israel should win the victory, they would say, 'we won it by our own might.' Send home all those who are afraid to fight." For many of the people were frightened, as they looked at the host of their enemies, and the Lord knew that these men would only hinder the rest in the battle. So Gideon sent word through the camp: "Whoever is afraid of the enemy may go home." And twenty-two thousand people went away, leaving only ten thousand in Gideon's army. But the army was stronger though it was smaller, for the cowards had gone, and only the brave men were left. But the Lord said to Gideon: "The people are yet too many. You need only a few of the bravest and best men to fight in this battle. Bring the men down the mountain, past the water, and I will show you there how to find the men whom you need." In the morning Gideon, by God's command called his ten thousand men out, and made them march down the hill, just as though they were going to attack the enemy. And as they were beside the water, he noticed how they drank, and set them apart in two companies, according to their way of drinking. When they came to the water, most of the men threw aside their shields and spears, and knelt down and scooped up a draft of the water with both hands together like a cup. These men Gideon commanded to stand in one company. There were a few men who did not stop to take a large draft of water. Holding spear and shield in the right hand, to be ready for the enemy if one should suddenly appear, they merely caught up a handful of the water in passing and marched on, lapping up the water from one hand. God said to Gideon: "Set by themselves these men who lapped up each a handful of water. These are the men whom I have chosen to set Israel free." Gideon counted these men, and found that there were only three hundred of them, while all the rest bowed down on their faces to drink. The difference between them was that the three hundred were earnest men, of one purpose; not turning aside from their aim even to drink, as the others did. Then, too, they were watchful men, always ready to meet their enemies. So Gideon, at God's command, sent back to the camp on Mount Gilboa all the rest of his army, nearly ten thousand men, keeping with himself only his little band of three hundred. Gideon's plan did not need a large army; but it needed a few careful, bold men, who should do exactly as their leader commanded them. He gave to each man a lamp, a pitcher, and a trumpet, and told the men just what was to be done with them. The lamp was lighted, but was placed inside the pitcher, so that it could not be seen. He divided his men into three companies, and very quietly led them down the mountain in the middle of the night, and arranged them all in order around the camp of the Midianites. [Illustration: _The men blew their trumpets with a mighty noise_] Then at one moment a great shout rang out in the darkness, "The sword of the Lord and of Gideon," and after it came a crash of breaking pitchers, and then a flash of light in every direction. The three hundred men had given the shout, and broken their pitchers, so that on every side lights were shining. The men blew their trumpets with a mighty noise; and the Midianites were roused from sleep, to see enemies all round them, lights beaming and swords flashing, while everywhere the sharp sound of the trumpets was heard. They were filled with sudden terror, and thought only of escape, not of fighting. But wherever they turned, their enemies seemed to be standing with swords drawn. They trampled each other down to death, flying from the Israelites. Their own land was in the east, across the river Jordan, and they fled in that direction, down one of the valleys between the mountains. Gideon had thought that the Midianites would turn toward their own land, if they should be beaten in the battle, and he had already planned to cut off their flight. The ten thousand men in the camp he had placed on the sides of the valley leading to the Jordan. There they slew very many of the Midianites as they fled down the steep pass toward the river. And Gideon had also sent to the men of the tribe of Ephraim, who had thus far taken no part in the war, to hold the only place at the river where men could wade through the water. Those of the Midianites who had escaped from Gideon's men on either side of the valley were now met by the Ephraimites at the river, and many more of them were slain. Among the slain were two of the princes of the Midianites, named Oreb and Zeeb. A part of the Midianite army was able to get across the river, and to continue its flight toward the desert; but Gideon and his brave three hundred men followed closely after them, fought another battle with them, destroyed them utterly, and took their two kings, Zebah and Zalmunna, whom he killed. After this great victory the Israelites were freed forever from the Midianites. They never again ventured to leave their home in the desert to make war on the tribes of Israel. After this, as long as Gideon lived, he ruled as Judge in Israel. The people wished him to make himself a king. "Rule over us as king," they said, "and let your son be king after you, and his son king after him." But Gideon said: "No, you have a king already; for the Lord God is the King of Israel. No one but God shall be king over these tribes." Of all the fifteen men who ruled as Judges of Israel, Gideon, the fifth Judge, was the greatest, in courage, in wisdom, and in faith in God. THE STORY OF SAMSON, THE STRONG MAN Now we are to learn of three judges who ruled Israel in turn. Their names were Ibzan, Elon, and Abdon. None of these were men of war, and in their days the land was quiet. But the people of Israel again began to worship idols; and as a punishment God allowed them once more to pass under the power of their enemies. The seventh oppression, which now fell upon Israel, was by far the hardest, the longest and the most widely spread of any, for it was over all the tribes. It came from the Philistines, a strong and warlike people who lived on the west of Israel upon the plain beside the Great Sea. They worshipped an idol called Dagon, which was made in the form of a fish's head on a man's body. These people, the Philistines, sent their armies up from the plain beside the sea to the mountains of Israel and overran all the land. They took away from the Israelites all their swords and spears, so that they could not fight; and they robbed their land of all the crops, so that the people suffered for want of food. And as before, the Israelites in their trouble, cried out to the Lord, and the Lord heard their prayer. In the tribe-land of Dan, which was next to the country of the Philistines, there was living a man named Manoah. One day an angel came to his wife and said: "You shall have a son, and when he grows up he will begin to save Israel from the hand of the Philistines. But your son must never drink any wine or strong drink as long as he lives. And his hair must be allowed to grow long and must never be cut, for he shall be a Nazarite under a vow to the Lord." When a child was given especially to God, or when a man gave himself to some work for God, he was forbidden to drink wine, and as a sign, his hair was left to grow long while the vow or promise to God was upon him. Such a person as this was called a Nazarite, a word which means "one who has a vow"; and Manoah's child was to be a Nazarite, and under a vow, as long as he lived. The child was born and was named Samson. He grew up to become the strongest man of whom the Bible tells. Samson was no general, like Gideon or Jephthah, to call out his people and lead them in war. He did much to set his people free; but all that he did was by his own strength. When Samson became a young man he went down to Timnath, in the land of the Philistines. There he saw a young Philistine woman whom he loved, and wished to have as his wife. His father and mother were not pleased that he should marry among the enemies of his own people. They did not know that God would make this marriage the means of bringing harm upon the Philistines and of helping the Israelites. As Samson was going down to Timnath to see this young woman, a hungry lion came out of the mountain, roaring against him. Samson seized the lion, and tore him in pieces as easily as another man would have killed a little kid of the goats, and then went on his way. He made his visit and came home, but said nothing to any one about the lion. After a time Samson went again to Timnath for his marriage with the Philistine woman. On his way he stopped to look at the dead lion; and in its body he found a swarm of bees, and honey which they had made. He took some of the honey and ate it as he walked, but told no one of it. At the wedding-feast, which lasted a whole week, there were many Philistine young men, and they amused each other with questions and riddles. "I will give you a riddle," said Samson. "If you answer it during the feast, I will give you thirty suits of clothing; and if you cannot answer it then you must give me the thirty suits of clothing." "Let us hear your riddle," they said. And this was Samson's riddle: "Out of the eater came forth meat, And out of the strong came forth sweetness." They could not find the answer, though they tried to find it all that day and the two days that followed. And at last they came to Samson's wife and said to her: "Coax your husband to tell you the answer. If you do not find it out, we will set your house on fire, and burn you and all your people." And Samson's wife urged him to tell her the answer. She cried and pleaded with him and said: "If you really loved me, you would not keep this a secret from me." At last Samson yielded, and told his wife how he had killed the lion and afterward found the honey in its body. She told her people, and just before the end of the feast they came to Samson with the answer. They said: "What is sweeter than honey? And what is stronger than a lion?" And Samson said to them: "If you had not plowed with my heifer, You had not found out my riddle." By his "heifer,"--which is a young cow,--of course Samson meant his wife. Then Samson was required to give them thirty suits of clothing. He went out among the Philistines, killed the first thirty men whom he found, took off their clothes, and gave them to the guests at the feast. But all this made Samson very angry. He left his wife and went home to his father's house. Then the parents of his wife gave her to another man. But after a time Samson's anger passed away, and he went again to Timnath to see his wife. But her father said to him: "You went away angry, and I supposed that you cared nothing for her. I gave her to another man, and now she is his wife. But here is her younger sister; you can have her for your wife, instead." But Samson would not take his wife's sister. He went out very angry; determined to do harm to the Philistines, because they had cheated him. He caught all the wild foxes that he could find, until he had three hundred of them. Then he tied them together in pairs, by their tails; and between each pair of foxes he tied to their tails a piece of dry wood which he set on fire. These foxes with firebrands on their tails he turned loose among the fields of the Philistines when the grain was ripe. They ran wildly over the fields, set the grain on fire, and burned it; and with the grain the olive trees in the fields. When the Philistines saw their harvests destroyed, they said, "Who has done this?" And the people said, "Samson did this, because his wife was given by her father to another man." The Philistines looked on Samson's father-in-law as the cause of their loss; and they came and set his home on fire, and burned the man and his daughter whom Samson had married. Then Samson came down again, and alone fought a company of Philistines, and killed them all, as a punishment for burning his wife. After this Samson went to live in a hollow place in a split rock, called the rock of Etam. The Philistines came up in a great army, and overran the fields in the tribe-land of Judah. "Why do you come against us?" asked the men of Judah, "what do you want from us?" "We have come," they said, "to bind Samson, and to deal with him as he has dealt with us." The men of Judah said to Samson: "Do you not know that the Philistines are ruling over us? Why do you make them angry by killing their people? You see that we suffer through your pranks. Now we must bind you and give you to the Philistines, or they will ruin us all." And Samson said, "I will let you bind me, if you will promise not to kill me yourselves; but only to give me safely into the hands of the Philistines." They made the promise; and Samson gave himself up to them, and allowed them to tie him up fast with new ropes. The Philistines shouted for joy as they saw their enemy brought to them, led in bonds by his own people. But as soon as Samson came among them, he burst the bonds as though they had been light strings; and picked up from the ground the jawbone of an ass, and struck right and left with it as with a sword. He killed almost a thousand of the Philistines with this strange weapon. Afterward he sang a song about it, thus: "With the jawbone of an ass, heaps upon heaps, With the jawbone of an ass, have I slain a thousand men." After this Samson went down to the chief city of the Philistines, which was named Gaza. It was a large city; and like all large cities, was surrounded with a high wall. When the men of Gaza found Samson in their city, they shut the gates, thinking that they could now hold him as a prisoner. But in the night Samson rose up, went to the gates, pulled their posts out of the ground, and put the gates with their posts upon his shoulder. He carried off the gates of the city and left them on the top of a hill not far from the city of Hebron. After this Samson saw another woman among the Philistines, and he loved her. The name of this woman was Delilah. The rulers of the Philistines came to Delilah and said to her: "Find out, if you can, what it is that makes Samson so strong, and tell us. If you help us to get control of him, so that we can have him in our power, we will give you a great sum of money." [Illustration: _He carried off the gates of the city_] And Delilah coaxed and pleaded with Samson to tell her what it was that made him so strong. Samson said to her: "If they will tie me with seven green twigs from a tree, then I shall not be strong any more." They brought her seven green twigs, like those of a willow tree; and she bound Samson with them while he was asleep. Then she called out to him: "Wake up, Samson, the Philistines are coming against you!" And Samson rose up and broke the twigs as easily as if they had been charred in the fire, and went away with ease. And Delilah tried again to find his secret. She said: "You are only making fun of me. Now tell me truly how you can be bound." And Samson said: "Let them bind me with new ropes that have never been used before; and then I cannot get away." While Samson was asleep again, Delilah bound him with new ropes. Then she called out as before: "Get up, Samson, for the Philistines are coming!" And when Samson rose up, the ropes broke as if they were thread. And Delilah again urged him to tell her; and he said: "You notice that my long hair is in seven locks. Weave it together in the loom, just as if it were the threads in a piece of cloth." Then, while he was asleep, she wove his hair in the loom, and fastened it with a large pin to the weaving-frame. But when he awoke, he rose up, and carried away the pin and the beam of the weaving-frame; for he was as strong as before. And Delilah, who was anxious to serve her people, said: "Why do you tell me that you love me, as long as you deceive me and keep from me your secret?" And she pleaded with him day after day, until at last he yielded to her and told her the real secret of his strength. He said: "I am a Nazarite, under a vow to the Lord, not to drink wine, and not to allow my hair to be cut. If I should let my hair be cut short, then the Lord would forsake me, and my strength would go from me, and I would be like other men." Then Delilah knew that she had found the truth at last. She sent for the rulers of the Philistines, saying: "Come up this once, and you shall have your enemy; for he has told me all that is in his heart." Then while the Philistines were watching outside, Delilah let Samson go to sleep, with his head upon her knees. While he was sound asleep, they took a razor and shaved off all his hair. Then she called out as at other times. "Rise up, Samson, the Philistines are upon you." He awoke, and rose up, expecting to find himself strong as before; for he did not at first know that his long hair had been cut off. But the vow to the Lord was broken, and the Lord had left him. He was now as weak as other men, and helpless in the hands of his enemies. The Philistines easily made him their prisoner; and that he might never do them more harm, they put out his eyes. Then they chained him with fetters, and sent him to prison at Gaza. And in the prison they made Samson turn a heavy millstone to grind grain, just as though he were a beast of burden. But while Samson was in prison, his hair grew long again; and with his hair his strength came back to him; for Samson renewed his vow to the Lord. One day, a great feast was held by the Philistines in the temple of their fish-god, Dagon. For they said: "Our god has given Samson, our enemy, into our hand. Let us be glad together and praise Dagon." And the temple was thronged with people, and the roof over it was also crowded with more than three thousand men and women. They sent for Samson, to rejoice over him; and Samson was led into the court of the temple, before all the people, to amuse them. After a time, Samson said to the boy who was leading him: [Illustration: _He bowed forward with all his might and pulled the pillars with him_] "Take me up to the front of the temple, so that I may stand by one of the pillars, and lean against it." And while Samson stood between the two pillars, he prayed: "O Lord God, remember me, I pray thee, and give me strength, only this once, O God: and help me, that I may obtain vengeance upon the Philistines for my two eyes!" Then he placed one arm around the pillar on one side, and the other arm around the pillar on the other side; and he said: "Let me die with the Philistines." And he bowed forward with all his might, and pulled the pillars over with him, bringing down the roof and all upon it upon those that were under it. Samson himself was among the dead; but in his death he killed more of the Philistines than he had killed during his life. Then in the terror which came upon the Philistines the men of Samson's tribe came down and found his dead body, and buried it in their own land. After that it was years before the Philistines tried again to rule over the Israelites. Samson did much to set his people free; but he might have done much more, if he had led his people, instead of trusting alone to his own strength; and if he had lived more earnestly, and not done his deeds as though he was playing pranks. There were deep faults in Samson, but at the end he sought God's help, and found it, and God used Samson to set his people free. THE STORY OF RUTH, THE GLEANER In the time of the Judges in Israel, a man named Elimelech was living in the town of Bethlehem, in the tribe of Judah, about six miles south of Jerusalem. His wife's name was Naomi, and his two sons were Mahlon and Chilion. For some years the crops were poor, and food was scarce in Judah; and Elimelech with his family went to live in the land of Moab, which was on the east of the Dead Sea, as Judah was on the west. There they stayed ten years, and in that time Elimelech died. His two sons married women of the country of Moab, one named Orpah, the other named Ruth. But the two young men also died in the land of Moab; so that Naomi and her two daughters-in-law were all left widows. Naomi heard that God had again given good harvests and bread to the land of Judah, and she rose up to go from Moab back to her own land and her own town of Bethlehem. The two daughters-in-law loved her, and both would have gone with her, though the land of Judah was a strange land to them, for they were of the Moabite people. Naomi said to them: "Go back, my daughters, to your own mothers' homes. May the Lord deal kindly with you, as you have been kind to your husbands and to me. May the Lord grant that each of you may yet find another husband and a happy home." Then Naomi kissed them in farewell, and the three women all wept together. The two young widows said to her: "You have been a good mother to us, and we will go with you, and live among your people." "No, no," said Naomi. "You are young, and I am old. Go back and be happy among your own people." Then Orpah kissed Naomi, and went back to her people; but Ruth would not leave her. She said: "Do not ask me to leave you, for I never will. Where you go, I will go; where you live, I will live; your people shall be my people; and your God shall be my God. Where you die, I will die, and be buried. Nothing but death itself shall part you and me." When Naomi saw that Ruth was firm in her purpose, she ceased trying to persuade her; so the two women went on together. They walked around the Dead Sea, and crossed the river Jordan, and climbed the mountains of Judah, and came to Bethlehem. Naomi had been absent from Bethlehem for ten years, but her friends were all glad to see her again. They said: "Is this Naomi, whom we knew years ago?" Now the name Naomi means "pleasant." And Naomi said: "Call me not Naomi; call me Mara, for the Lord has made my life bitter. I went out full, with my husband and two sons; now I come home empty, without them. Do not call me 'Pleasant,' call me 'Bitter.'" The name "Mara," by which Naomi wished to be called means "bitter." But Naomi learned later that "Pleasant" was the right name after all. There was living in Bethlehem at that time a very rich man named Boaz. He owned large fields that were abundant in their harvests; and he was related to the family of Elimelech, Naomi's husband, who had died. It was the custom in Israel when they reaped the grain not to gather all the stalks, but to leave some for the poor people, who followed after the reapers with their sickles, and gathered what was left. When Naomi and Ruth came to Bethlehem, it was the time of the barley harvest; and Ruth went out into the fields to glean the grain which the reapers had left. It so happened that she was gleaning in the field that belonged to Boaz, this rich man. Boaz came out from the town to see his men reaping, and he said to them, "The Lord be with you"; and they answered him, "The Lord bless you." And Boaz said to his master of the reapers: "Who is this young woman that I see gleaning in the field?" The man answered: "It is the young woman from the land of Moab, who came with Naomi. She asked leave to glean after the reapers, and has been here gathering grain since yesterday." Then Boaz said to Ruth: "Listen to me, my daughter. Do not go to any other field, but stay here with my young women. No one shall harm you; and when you are thirsty, go and drink at our vessels of water." [Illustration: _Ruth went out into the fields to glean the grain_] Then Ruth bowed to Boaz, and thanked him for his kindness, all the more kind because she was a stranger in Israel. Boaz said: "I have heard how true you have been to your mother-in-law Naomi, in leaving your own land and coming with her to this land. May the Lord, under whose wings you have come, give you a reward!" And at noon, when they sat down to rest and to eat, Boaz gave her some of the food. And he said to the reapers: "When you are reaping, leave some of the sheaves for her; and drop out some sheaves from the bundles, where she may gather them." That evening, Ruth showed Naomi how much she had gleaned, and told her of the rich man Boaz, who had been so kind to her. And Naomi said: "This man is a near relation of ours. Stay in his fields, as long as the harvest lasts." And so Ruth gleaned in the fields of Boaz until the harvest had been gathered. At the end of the harvest, Boaz held a feast on the threshing-floor. And after the feast, by the advice of Naomi, Ruth went to him, and said to him: "You are a near relation of my husband and of his father, Elimelech. Now will you not do good to us for his sake?" And when Boaz saw Ruth, he loved her; and soon after this he took her as his wife. And Naomi and Ruth went to live in his home; so that Naomi's life was no more bitter, but pleasant. And Boaz and Ruth had a son, whom they named Obed; and later Obed had a son named Jesse; and Jesse was the father of David, the shepherd boy who became king. So Ruth, the young woman of Moab, who chose the people and the God of Israel, became the mother of kings. THE STORY OF DAVID, THE SHEPHERD BOY Living at Ramah, in the mountains of Ephraim, there was a man whose name was Elkanah. He had two wives, as did many men in that time. One of these wives had children, but the other wife, whose name was Hannah, had no child. Every year Elkanah and his family went up to worship at the house of the Lord in Shiloh, which was about fifteen miles from his home. And at one of these visits Hannah prayed to the Lord, saying: "O Lord, if thou wilt look upon me, and give me a son, he shall be given to the Lord as long as he lives." The Lord heard Hannah's prayer, and gave her a little boy, and she called his name Samuel, which means "Asked of God"; because he had been given in answer to her prayer. Samuel grew up to be a good man and a wise Judge, and he made his sons Judges in Israel, to help him in the care of the people. But Samuel's sons did not walk in his ways. They did not try always to do justly. The elders of all the tribes of Israel came to Samuel at his home in Ramah; and they said to him: "You are growing old, and your sons do not rule as well as you ruled. All the lands around us have kings. Let us have a king also; and do you choose the king for us." This was not pleasing to Samuel. He tried to make the people change their minds, and showed them what trouble a king would bring them. But they would not follow his advice. They said: "No; we will have a king to reign over us." So Samuel chose as their king a tall young man named Saul, who was a farmer's son of the tribe of Benjamin. When Saul was brought before the people he stood head and shoulders above them all. And Samuel said: "Look at the man whom the Lord has chosen! There is not another like him among all the people!" And all the people shouted, "God save the king! Long live the king!" Then Samuel told the people what should be the laws for the king and for the people to obey. He wrote them down in a book, and placed the book before the Lord. Then Samuel sent the people home; and Saul went back to his own house at a place called Gibeah; and with Saul went a company of men to whose hearts God had given a love for the king. So after three hundred years under the fifteen Judges, Israel now had a king. But among the people there were some who were not pleased with the new king, because he was an unknown man from the farm. They said: "Can such a man as this save us?" They showed no respect to the king, and in their hearts looked down upon him. But Saul said nothing, and showed his wisdom by appearing not to notice them. But in another thing he was not so wise. He forgot to heed the old prophet's advice and instructions about ruling wisely and doing as the Lord said. It was not long before Samuel told him that he had disobeyed God and would lose his kingdom. When Samuel told Saul that the Lord would take away the kingdom from him, he did not mean that Saul should lose the kingdom at once. He was no longer God's king; and as soon as the right man in God's sight should be found, and should be trained for his duty as king, then God would take away Saul's power, and would give it to the man whom God had chosen. But it was years before this came to pass. The Lord said to Samuel: "Do not weep and mourn any longer over Saul, for I have refused him as king. Fill the horn with oil, and go to Bethlehem in Judah. There find a man named Jesse, for I have chosen a king among his sons." But Samuel knew that Saul would be very angry, if he should learn that Samuel had named any other man as king. He said to the Lord: "How can I go? If Saul hears of it, he will kill me." The Lord said to Samuel: "Take a young cow with you; and tell the people that you have come to make an offering to the Lord. And call Jesse and his sons to the sacrifice. I will tell you what to do, and you shall anoint the one whom I name to you." Samuel went over the mountains southward from Ramah to Bethlehem, about ten miles, leading a cow. The rulers of the town were alarmed at his coming, for they feared that he had come to judge the people for some evil-doing. But Samuel said: "I have come in peace to make an offering and to hold a feast to the Lord. Prepare yourselves and come to the sacrifice." And he invited Jesse and his sons to the service. When they came, he looked at the sons of Jesse very closely. The oldest was named Eliab, and he was so tall and noble-looking that Samuel thought: "Surely this young man must be the one whom God has chosen." But the Lord said to Samuel: "Do not look on his face, nor on the height of his body, for I have not chosen him. Man judges by the outward looks, but God looks at the heart." Then Jesse's second son, named Abinadab, passed by. And the Lord said: "I have not chosen this one." Seven young men came and Samuel said: "None of these is the man whom God has chosen. Are these all your children?" "There is one more," said Jesse. "The youngest of all. He is a boy, in the field caring for the sheep." And Samuel said: "Send for him; for we will not sit down until he comes." So after a time the youngest son was brought in. His name was David, a word that means "darling," and he was a beautiful boy, perhaps fifteen years old, with fresh cheeks and bright eyes. As soon as the young David came, the Lord said to Samuel: "Arise, anoint him, for this is the one whom I have chosen." Then Samuel poured oil on David's head, in the presence of all his brothers. But no one knew at that time the anointing to mean that David was to be the king. Perhaps they thought that David was chosen to be a prophet like Samuel. From that time the Spirit of God came upon David, and he began to show signs of coming greatness. He went back to his sheep on the hillsides around Bethlehem, but God was with him. David grew up strong and brave, not afraid of the wild beasts which prowled around and tried to carry away his sheep. More than once he fought with lions, and bears, and killed them, when they seized the lambs of his flock. And David, alone all day, practiced throwing stones in a sling, until he could strike exactly the place for which he aimed. When he swung his sling, he knew that the stone would go to the very spot at which he was throwing it. [Illustration: _Then Samuel poured oil on David's head_] And young as he was, David thought of God, and talked with God, and God talked with David, and showed to David His will. After Saul had disobeyed the voice of the Lord, the Spirit of the Lord left Saul, and no longer spoke to him. And Saul became very sad of heart. At times a madness would come upon him, and at all times he was very unhappy. The servants of Saul noticed that when some one played on the harp and sang, Saul's spirit was made more cheerful; and the sadness of soul left him. At one time Saul said: "Find some one who can play well, and bring him to me. Let me listen to music; for it drives away my sadness." One of the young men said: "I have seen a young man, a son of Jesse in Bethlehem, who can play well. He is handsome in his looks, and agreeable in talking. I have also heard that he is a brave young man, who can fight as well as he can play, and the Lord is with him." Then Saul sent a message to Jesse, David's father. He said: "Send me your son David, who is with the sheep. Let him come and play before me." Then David came to Saul, bringing with him a present for the king from Jesse. When Saul saw him, he loved him, as did everybody who saw the young David. And David played on the harp, and sang before Saul. And David's music cheered Saul's heart, and drove away his sad feelings. Saul liked David so well that he made him his armorbearer; and David carried the shield and spear, and sword for Saul, when the king was before his army. But Saul did not know that David had been anointed by Samuel. After a time, Saul seemed well; and David returned to Bethlehem and was once more among his sheep in the field. Perhaps it was at this time that David sang his shepherd song, or it may have been long afterward, when David looked back in thought to those days when he was leading his sheep. This is the song, which you have heard often: "The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures; He leadeth me beside the still waters, He restoreth my soul; He leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me; Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies; Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: And I will dwell in the house of the Lord forever." THE STORY OF THE FIGHT WITH THE GIANT All through the reign of Saul, there was constant war with the Philistines, who lived upon the lowlands west of Israel. At one time, when David was still with his sheep, a few years after he had been anointed by Samuel, the camps of the Philistines and the Israelites were set against each other on opposite sides of the valley of Elah. In the army of Israel were the three oldest brothers of David. Every day a giant came out of the camp of the Philistines, and dared some one to come from the Israelites' camp and fight with him. The giant's name was Goliath. He was nine feet high; and he wore armor from head to foot, and carried a spear twice as long and as heavy as any other man could hold; and his shield bearer walked before him. He came every day and called out across the little valley: "I am a Philistine, and you are servants of Saul. Now choose one of your men, and let him come out and fight with me. If I kill him; then you shall submit to us; and if he kills me, then we will give up to you. Come, now, send out your man!" But no man in the army, not even King Saul, dared to go out and fight with the giant. Forty days the camps stood against each other, and the Philistine giant continued his call. One day, old Jesse, the father of David, sent David from Bethlehem to visit his three brothers in the army. David came, and spoke to his brothers; and while he was talking with them, Goliath the giant came out as before in front of the camp calling for some one to fight with him. They said one to another: "If any man will go out and kill this Philistine, the king will give him a great reward and a high rank; and the king's daughter shall be his wife." And David said: "Who is this man that speaks in this proud manner against the armies of the living God? Why does not some one go out and kill him?" David's brother Eliab said to him: "What are you doing here, leaving your sheep in the field? I know that you have come down just to see the battle." But David did not care for his brother's words. He thought he saw a way to kill this boasting giant; and he said: "If no one else will go, I will go out and fight with this enemy of the Lord's people." They brought David before King Saul. Some years had passed since Saul had met David, and he had grown from a boy to a man, so that Saul did not know him as the shepherd who had played on the harp before him in other days. Saul said to David: "You cannot fight with this great giant. You are very young; and he is a man of war, trained from his youth." And David answered King Saul: "I am only a shepherd, but I have fought with lions and bears, when they have tried to steal my sheep. And I am not afraid to fight with this Philistine." Then Saul put his own armor on David--a helmet on his head, and a coat of mail on his body, and a sword at his waist. But Saul was almost a giant, and his armor was far too large for David. David said: "I am not used to fighting with such weapons as these. Let me fight in my own way." So David took off Saul's armor. While everybody in the army had been looking on the giant with fear, David had been thinking out the best way for fighting him; and God had given to David a plan. It was to throw the giant off his guard, by appearing weak and helpless; and while so far away that the giant could not reach him with sword or spear, to strike him down with a weapon which the giant would not expect and would not be prepared for. David took his shepherd's staff in his hand, as though that were to be his weapon. But out of sight, in a bag under his mantle, he had five smooth stones carefully chosen, and a sling,--the weapon that he knew how to use. Then he came out to meet the Philistine. The giant looked down on the youth and despised him, and laughed. [Illustration: _The giant looked down on the youth and despised him_] "Am I a dog?" he said, "that this boy comes to me with a staff? I will give his body to the birds of the air, and the beasts of the field." And the Philistine cursed David by the gods of his people. And David answered him: "You come against me with a sword, and a spear, and a dart; but I come to you in the name of the Lord of hosts, the God of the armies of Israel. This day will the Lord give you into my hand. I will strike you down, and take off your head, and the host of the Philistines shall be dead bodies, to be eaten by the birds and the beasts; so that all may know that there is a God in Israel, and that He can save in other ways besides with sword and spear." [Illustration: _David drew out the giant's own sword_] And David ran toward the Philistine, as if to fight him with his shepherd's staff. But when he was just near enough for a good aim, he took out his sling, and hurled a stone aimed at the giant's forehead. David's aim was good; the stone struck the Philistine in his forehead. It stunned him, and he fell to the ground. While the two armies stood wondering, and scarcely knowing what had caused the giant to fall so suddenly, David ran forward, drew out the giant's own sword, and cut off his head. Then the Philistines knew that their great warrior in whom they trusted was dead. They turned to flee to their own land; and the Israelites followed after them, and killed them by the hundred and the thousand, even to the gates of their own city of Gath. So in that day David won a great victory and stood before all the land as the one who had saved his people from their enemies. THE STORY OF THE CAVE OF ADULLAM Now Saul had a son, Jonathan, near David's own age. He and David became fast friends and loved one another as brothers. Saul the king became very jealous of David because the people praised him after his fight with Goliath. He even threatened to take David's life. He tried to catch him in his own house, but David's wife let him down from a window by a rope and he escaped. He met his friend Jonathan, who told him that he should flee. They renewed their promises of friendship, which they kept ever afterward. From his meeting with Jonathan, David went forth to be a wanderer, having no home as long as Saul lived. He found a great cave, called the cave of Adullam, and hid in it. Soon people heard where he was, and from all parts of the land, especially from his own tribe of Judah, men who were not satisfied with the rule of King Saul gathered around David. Saul soon heard that David, with a band of men, was hiding among the mountains of Judah, and that among those who aided him were certain priests. This enraged King Saul, and he ordered his guards to kill all the priests. The guards would not obey him, for they felt that it was a wicked thing to lay hands upon the priests of the Lord. But he found one man whose name was Doeg, an Edomite, who was willing to obey the king. And Doeg, the Edomite, killed eighty-five men who wore the priestly garments. All through the land went the news of Saul's dreadful deed, and everywhere the people began to turn from Saul, and to look toward David as the only hope of the nation. When Saul died he was followed by David, the shepherd boy, now grown to manhood and greatly loved by the people. He had many battles to fight with the Philistines and was nearly always victorious. He was a warrior king; but he was more than a warrior. He played on his harp and composed many beautiful hymns and songs, which are collected in the book of Psalms. He was a good king and tried to obey God's command. He had a long reign and his people were happy and prosperous. He had many sons and daughters and beautiful palaces for them to live in. THE STORY OF SOLOMON AND HIS TEMPLE During the later years of David's reign, he laid up great treasure of gold and silver, and brass, and iron, for the building of a house to the Lord on Mount Moriah. This house was to be called "The Temple"; and it was to be made very beautiful, the most beautiful building, and the richest in all the land. David had greatly desired to build this house while he was king of Israel, but God said to him: "You have been a man of war, and have fought many battles, and shed much blood. My house shall be built by a man of peace. When you die, your son Solomon shall reign, and he shall have peace, and shall build my house." So David made ready great store of precious things for the temple; also stone and cedar to be used in the building. And David said to Solomon, his son: "God has promised that there shall be rest and peace to the land while you are king; and the Lord will be with you, and you shall build a house, where God shall live among His people." But David had other sons who were older than Solomon; and one of these sons, whose name was Adonijah, formed a plan to make himself king. David was now very old; and he was no longer able to go out of his palace, and to be seen among the people. Adonijah gathered his friends; and among them were Joab, the general of the army, and Abiathar, one of the two high-priests. They met at a place outside the wall, and had a great feast, and were about to crown Adonijah as king, when word came to David in the palace. David, though old and feeble, was still wise. He said: "Let us make Solomon king at once, and thus put an end to the plans of these men." So at David's command they brought out the mule on which no one but the king was allowed to ride; and they placed Solomon upon it; and with the king's guards, and the nobles, and the great men, they brought the young Solomon down to the valley of Gihon, south of the city. And Zadok, the priest, took from the Tabernacle the horn filled with holy oil, that was used for anointing or pouring oil on the head of the priests when they were set apart for their work. He poured oil from this horn on the head of Solomon, and then the priests blew the trumpets, and all the people cried aloud, "God save King Solomon." All this time Adonijah and Joab, and their friends were not far away, almost in the same valley, feasting and making merry, intending to make Adonijah king. They heard the sound of the trumpets, and the shouting of the people. Joab said: "What is the cause of all this noise and uproar?" A moment later, Jonathan, the son of Abiathar, came running in. Jonathan said to the men who were feasting: "Our lord King David has made Solomon king, and he has just been anointed in Gihon; and all the princes, and the heads of the army, are with him, and the people are shouting, 'God save King Solomon!' And David has sent from his bed a message to Solomon, saying, 'May the Lord make your name greater than mine has been! Blessed be the Lord, who has given me a son to sit this day on my throne!'" When Adonijah and his friends heard this they were filled with fear. Every man went at once to his house, except Adonijah. He hastened to the altar of the Lord, and knelt before it, and took hold of the horns that were on its corners in front. This was a holy place, and he hoped that there Solomon might have mercy on him. And Solomon said: "If Adonijah will do right, and be faithful to me as the king of Israel, no harm shall come to him; but if he does wrong, he shall die." Then Adonijah came and bowed down before King Solomon, and promised to obey him, and Solomon said, "Go to your own house." [Illustration: _Solomon on his throne_] Not long after this David sent for Solomon, and from his bed he gave his last advice to Solomon. And soon after that David died, an old man, having reigned in all forty years, seven years over the tribe of Judah, at Hebron, and thirty-three years over all Israel, in Jerusalem. He was buried in great honor on Mount Zion, and his tomb remained standing for many years. The great work of Solomon's reign was the building of the House of God. It was generally called the Temple. It was built on Mount Moriah, one of the hills of Jerusalem. King David had prepared for it by gathering great stores of silver, stone and cedar-wood. The walls were made of stone and the roof of cedar. Solomon had great ships which visited other lands and brought precious stones and fine woods for the building. Seven years were spent in building the Temple, and it was set apart to the worship of God with beautiful ceremonies in which Solomon, in his robes of state, took part. [Illustration: _Supposed form of Solomon's temple_] Solomon was indeed a great king, and it was said that he was also the wisest man in all the world. He wrote many of the wise sayings in the Book of Proverbs, and many more that have been lost. [Illustration: _Ship in Solomon's time_] THE STORY OF ELIJAH, THE PROPHET One of the greatest of all the kings of the Ten Tribes was Jeroboam the second. Under him the kingdom of Israel grew rich and strong. He conquered nearly all Syria, and made Samaria the greatest city of all those lands. But though Syria went down, another nation was now rising to power--Assyria, on the eastern side of the river Tigris. Its capital was Nineveh, a great city, so vast that it would take three days for a man to walk around its walls. The Assyrians were beginning to conquer all the lands near them, and Israel was in danger of falling under their power. One of the kings who ruled over Israel was named Ahab. He provoked the anger of the Lord. His wife, Jezebel, who was a worshiper of Baal, persuaded him to build an altar to the false god. Elijah, a prophet of the Lord, was sent to him and proposed a test. Two altars were built; one to Jehovah and one to Baal. The priests of Baal called upon their god to send down fire; but there was no answer. Then Elijah called upon the Lord God of Abraham, Isaac and Israel, and fire came down and burnt up the offering. The people turned upon the priests of Baal and killed them all. Later the wicked queen, Jezebel, coveted a vineyard for Ahab, and she caused Naboth, the owner of the vineyard, to be placed in front of the battle. When he was slain Ahab took the vineyard. [Illustration: _Denounced Ahab and Jezebel_] Once more Elijah came and denounced Ahab and Jezebel, telling them that they had done wickedly, and that the Lord would punish them. [Illustration: _Made king when he was only seven years old_] In a little while the prophet's words came true, for Ahab was slain in battle and Jezebel was put to death by order of King Jehu. Elijah was taken up to heaven in a chariot of fire. There was another prophet, a companion of Elijah, whose name was Elisha, a brave and courageous man who did not fail to deliver God's message. It happened that when Elisha was an old man there can to him King Joash, who had been made king when he was only seven years old. Joash was now a young man and was trying to do right in the sight of the Lord. But he felt the need of the prophet's aid, and he came to Elisha and said: "My father, my father, you are more to Israel than its chariots and horsemen." [Illustration: _"This is the arrow of victory"_] Elisha, though weak in body, was yet strong in soul. He told Joash to bring him a bow and arrows, and to open the window to the east, looking toward the land of Syria. Then Elisha caused the king to draw the bow; and he placed his hands on the king's hands. And as the king shot an arrow, Elisha said: "This is the arrow of victory; of victory over Syria; for you shall smite the Syrians in Aphek and shall destroy them." It happened as Elisha had foretold and the Syrians were defeated and their cities taken. THE STORY OF JONAH AND THE WHALE At this time another prophet, named Jonah, was giving the word of the Lord to the Israelites. To Jonah the Lord spoke, saying: "Go to Nineveh, that great city, and preach to it; for its wickedness rises up before me." But Jonah did not wish to preach to the people of Nineveh; for they were the enemies of his land, the land of Israel. He wished Nineveh to die in its sins, and not to turn to God and live. So Jonah tried to go away from the city where God had sent him. He went down to Joppa and took a ship for Tarshish. But the Lord saw Jonah on the ship; and the Lord sent a great storm upon the sea, so that the ship seemed as though it would go to pieces. The sailors threw overboard everything on the ship; and when they could do no more, every man prayed to his god to save the ship and themselves. Jonah was now lying fast asleep, and the ship's captain came to him, and said: "What do you mean by sleeping in such a time as this? Awake, rise up, and call upon your God. Perhaps He will hear you and save our lives." But the storm continued to rage around the ship; and they said: "There is some man on this ship who has brought upon us this trouble. Let us cast lots and find who it is." Then they cast lots, and the lot fell on Jonah. They said to him, all at once: "Tell us, who are you? From what country do you come? What is your business? To what people do you belong? Why have you brought all this trouble upon us?" Then Jonah told them the whole story, how he came from the land of Israel, and that he had fled away from the presence of the Lord. And they said to him: "What shall we do to you, that the storm may cease?" Then said Jonah: "Take me up and throw me into the sea; then the storm will cease and the waters will be calm; for I know that for my sake this great tempest is upon you." But the men were not willing to throw Jonah into the sea. They rowed hard to bring the ship to the land, but they could not. Then they cried unto the Lord, and said: "We pray thee, O Lord, we pray thee, let us not die for this man's life; for thou, O Lord, hast done as it pleased thee." At last, when they could do nothing else to save themselves, they threw Jonah into the sea. At once the storm ceased, and the waves became still. Then the men on the ship feared the Lord greatly. They offered a sacrifice to the Lord, and made promises to serve him. And the Lord caused a great fish to swallow up Jonah; and Jonah was alive within the fish for three days and three nights. In the fish Jonah cried to the Lord; and the Lord caused the great fish to throw up Jonah upon the dry land. Notice all through this story that, although Jonah was God's servant, he was always thinking about himself. God protected Jonah and saved him, not because he was such a good man, but because he wanted to teach him a great lesson. By this time Jonah had learned that some men who worshipped idols were kind in their hearts, and were dear to the Lord. This was the lesson that God meant Jonah to learn; and now the call of the Lord came to Jonah a second time: "Arise, go to Nineveh, that great city, and preach to it what I command you." So Jonah went to the city of Nineveh; and as he entered into it, he called out to the people: "Within forty days shall Nineveh be destroyed." And he walked through the city all day crying out only this: "Within forty days shall Nineveh be destroyed." And the people of Nineveh believed the word of the Lord as spoken by Jonah. They turned away from their sins and fasted and sought the Lord, from the greatest of them even to the least. The king of Nineveh arose from his throne, and laid aside his royal robes, and covered himself with sack-cloth and sat in ashes, as a sign of his sorrow. And the king sent out a command to his people that they should fast, and seek the Lord, and turn from sin. [Illustration: _To shade Jonah from the sun_] And God saw that the people of Nineveh were sorry for their wickedness, and he forgave them, and did not destroy their city. But this made Jonah very angry. He did not wish to have Nineveh spared, because it was the enemy of his own land; and also he feared that men would call him a false prophet when his word did not come to pass. And Jonah said to the Lord: "O Lord, I was sure that it would be thus, that thou wouldest spare the city; and for that reason I tried to flee away; for I know that thou wast a gracious God, full of pity, slow to anger, and rich in mercy. Now, O Lord, take away my life, for it is better for me to die than to live." And Jonah went out of the city, and built a little hut on the east side of it, and sat under its roof, to see whether God would keep the word that he had spoken. Then the Lord caused a plant with thick leaves to grow up, and to shade Jonah from the sun; and Jonah was glad, and sat under its shadow. But a worm destroyed the plant; and the next day a hot wind blew, and Jonah suffered from the heat; and again Jonah wished that he might die. And the Lord said to Jonah: "You were sorry to see the plant die, though you did not make it grow, and though it came up in a night and died in a night. And should not I have pity on Nineveh, that great city, where are more than a hundred thousand little children, and also many cattle,--all helpless and knowing nothing?" And Jonah learned that men, and women, and little children, are all precious in the sight of the Lord, even though they know not God. THE STORY OF THE FIERY FURNACE There was in the land of Judah a wicked king-named Jehoiakim, son of the good Josiah. While Jehoiakim was ruling over the land of Judah, Nebuchadnezzar, a great conqueror of the nations, came from Babylon with his army of Chaldean soldiers. He took the city of Jerusalem, and made Jehoiakim promise to submit to him as his master. And when he went back to his own land he took with him all the gold and silver that he could find in the Temple; and he carried away as captives very many of the princes and nobles, the best people in the land of Judah. When these Jews were brought to the land of Chaldea or Babylon, King Nebuchadnezzar gave orders to the prince, who had charge of his palace, to choose among these Jewish captives some young men who were of noble rank, and beautiful in their looks, and also quick and bright in their minds; young men who would be able to learn readily. These young men were to be placed under the care of wise men, who should teach them all that they knew, and fit them to stand before the king of Babylon, so that they might be his helpers to carry out his orders; and the king wished them to be wise, so that they might give him advice in ruling his people. Among the young men thus chosen were four Jews, men who had been brought from Judah. By order of the king the names of these men were changed. One of them, named Daniel, was to be called Belteshazzer; the other three young men were called Shadrach, Meshach and Abed-nego. They were taught in all the knowledge of the Chaldeans; and after three years of training they were taken into the king's palace. King Nebuchadnezzar was pleased with them, more than with any others who stood before him. He found them wise and faithful in the work given to them, and able to rule over men under them. And these four men came to the highest places in the kingdom of the Chaldeans. At one time King Nebuchadnezzar caused a great image to be made, and to be covered with gold. This image he set up, as an idol to be worshipped, on the plain of Dura, near the city of Babylon. When it was finished, it stood upon its base or foundation almost a hundred feet high; so that upon the plain it could be seen far away. Then the king sent out a command for all the princes, and rulers, and nobles in the land, to come to a great gathering, when the image was to be set apart for worship. The great men of the kingdom came from far and near and stood around the image. Among them, by command of the king, were Daniel's three friends, the young Jews, Shadrach, Meshach, and Abed-nego. For some reason, Daniel himself was not there. He may have been busy with the work of the kingdom in some other place. At one moment in the service before the image, all the trumpets sounded, the drums were beaten, and music was made upon musical instruments of all kinds, as a signal for all the people to kneel down and worship the great golden image. But while the people were kneeling, there were three men who stood up, and would not bow down. These were the three young Jews, Shadrach, Meshach, and Abed-nego. They knelt down before the Lord God only. Many of the nobles had been jealous of these young men, because they had been lifted to high places in the rule of the kingdom; and these men who hated Daniel and his friends, were glad to find that these three men had not obeyed the command of King Nebuchadnezzar. The king had said that if any one did not worship the golden image he should be thrown into a furnace of fire. These men who hated the Jews came to the king and said: "O king, may you live for ever! You gave orders that when the music sounded, every one should bow down and worship the golden image; and that if any man did not worship, he should be thrown into a furnace of fire. There are some Jews, whom you have made rulers in the land, who have not done as you commanded. Their names are Shadrach, Meshach and Abed-nego. They do not serve your gods, nor worship the golden image that you have set up." [Illustration: _Nebuchadnezzar was fitted with rage_] Then Nebuchadnezzar was filled with rage and fury at knowing that any one should dare to disobey his words. He sent for these three men and said to them: "O Shadrach, Meshach, and Abed-nego, was it by purpose that you did not fall down and worship the image of gold? The music shall sound once more, and if you then will worship the image, it will be well. But if you will not, then you shall be thrown into the furnace of fire, to die." These three young men were not afraid of the king. They said: "O King Nebuchadnezzar, we are ready to answer you at once. The God whom we serve is able to save us from the fiery furnace, and we know that he will save us. But if it is God's will that we should die, even then you may understand, O king, that we will not serve your gods, nor worship the golden image." This answer made the king more furious than before. He said to his servants: "Make a fire in the furnace hotter than ever it has been before, as hot as fire can be made; and throw these three men into it." Then the soldiers of the king's army seized the three young Jews, as they stood in their loose robes, with their turbans on their heads. They tied them with ropes, and dragged them to the mouth of the furnace, and threw them into the fire. The flames rushed from the opened door with such fury that they burned even to death the soldiers who were holding these men; and the men themselves fell down bound into the middle of the fiery furnace. But an angel befriended them and they were unhurt. [Illustration: _An angel befriended them_] King Nebuchadnezzar stood in front of the furnace, and looked into the open door. As he looked, he was filled with wonder at what he saw; and he said to the nobles around him: "Did we not throw three men bound into the fire? How is it then that I see four men loose walking in the furnace; and the fourth man looks as though he were a son of the gods?" And the nobles who stood by could scarcely speak, so great was their surprise. "It is true, O king," at last they said to Nebuchadnezzar, "that we cast these men into the flames, expecting them to be burned up; and we cannot understand how it happens that they have not been destroyed." The king came near to the door of the furnace, as the fire became lower; and he called out to the three men within it: "Shadrach, Meshach, and Abed-nego, ye who serve the Most High God, come out of the fire, and come to me." They came out and stood before the king, in the sight of all the princes, and nobles, and rulers; and every one could see that they were alive. Their garments had not been scorched, nor their hair singed, nor was there even the smell of fire upon them. Then King Nebuchadnezzar said before all his rulers: "Blessed be the God of Shadrach, Meshach, and Abed-nego, who has sent his angel, and has saved the lives of these men who trusted in him. _I_ make a law that no man in all my kingdoms shall say a word against their God, for there is no other god who can save in this manner those who worship him. And if any man speaks a word against their God, the Most High God, that man shall be cut in pieces, and his house shall be torn down." After King Nebuchadnezzar died, his kingdom became weak, and the city of Babylon was taken by the Medes and Persians, under Cyrus, a great warrior. THE STORY OF DANIEL IN THE LIONS' DEN The lands which had been the Babylonian or Chaldean empire, now became the empire of Persia; and over these Darius was the king. King Darius gave to Daniel, who was now a very old man, a high place in honor and in power. Among all the rulers over the land, Daniel stood first, for the king saw that he was wise and able to rule. This made the other princes and rulers very jealous, and they tried to find something evil in Daniel, so that they could speak to the king against him. These men saw that three times every day Daniel went to his room and opened the window that was toward the city of Jerusalem, and looking toward Jerusalem, made his prayer to God. Jerusalem was at that time in ruins, and the Temple was no longer standing; but Daniel prayed three times each day with his face toward the place where the house of God had once stood, although it was many hundreds of miles away. These nobles thought that in Daniel's prayers they could find a chance to do him harm, and perhaps cause him to be put to death. They came to King Darius, and said to him: "All the rulers have agreed together to have a law made that for thirty days no one shall ask anything of any god or of any man, except from you, O king; and that if any one shall pray to any god, or shall ask anything from any man during the thirty days, except from you, O king, he shall be thrown into the den where the lions are kept. Now, O king, make the law, and sign the writing, so that it cannot be changed, for no law among the Medes and the Persians can be altered." The king was not a wise man; and being foolish and vain, he was pleased with this law which would set him even above the gods. So without asking Daniel's advice, he signed the writing; and the law was made, and the word was sent out through the kingdom, that for thirty days no one should pray to any god. Daniel knew that the law had been made, but every day he went to his room three times, and opened the window that looked toward Jerusalem, and offered his prayers to the Lord, just as he had prayed in other times. These rulers were watching near by, and they saw Daniel kneeling in prayer to God. Then they came to the king, and said: "O King Darius, have you not made a law, that if any one in thirty days offers a prayer, he shall be thrown into the den of lions?" "It is true," said the king. "The law has been made, and it must stand." They said to the king: "There is one man who does not obey the law which you have made. It is that Daniel, one of the captive Jews. Every day Daniel prays to his God three times, just as he did before you signed the writing of the law." [Illustration: _Thrown into the den of lions_] Then the king was very sorry for what he had done, for he loved Daniel, and knew that no one could take his place in the kingdom. All day, until the sun went down, he tried in vain to find some way to save Daniel's life; but when evening came, these men again told him of the law that he had made, and said to him that it must be kept. Very unwillingly the king sent for Daniel, and gave an order that he should be thrown into the den of lions. He said to Daniel: "Perhaps your God, whom you serve so faithfully, will save you from the lions." They led Daniel to the mouth of the pit where the lions were kept, and they threw him in; and over the mouth they placed a stone; and the king sealed it with his own seal, and with the seals of his nobles; so that no one might take away the stone and let Daniel out of the den. Then the king went again to his palace; but that night he was so sad that he could not eat, nor did he listen to music as he was used to listen. He could not sleep, for all through the night he was thinking of Daniel. Very early in the morning he rose up from his bed and went in haste to the den of lions. He broke the seal and took away the stone, and in a voice full of sorrow he called out, scarcely hoping to have an answer: "O Daniel, servant of the living God, has your God been able to save you from the lions?" And out of the darkness in the den came the voice of Daniel, saying: "O king, may you live forever! My God has sent his angel and has shut the mouths of the lions. They have not hurt me, because my God saw that I had done no wrong. And I have done no wrong toward you, O king!" [Illustration: DANIEL'S ANSWER TO THE KING--"Then said Daniel unto the King, O King, live forever. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me."--(Daniel 6: 21-22.)] Then the king was glad. He gave to his servants orders to take Daniel out of the den. Daniel was brought out safe and without harm, because he had trusted fully in the Lord God. Then by the king's command, they brought those men who had spoken against Daniel, and with them their wives and their children, for the king was exceedingly angry with them. They were all thrown into the den, and the hungry lions leaped upon them, and tore them in pieces, so soon as they fell upon the floor of the den. After this king Darius wrote to all the lands and the peoples in the many kingdoms under his rule: "May peace be given to you all abundantly! I make a law that everywhere among my kingdoms men fear and worship the Lord God of Daniel; for he is the living God, above all other gods, who only can save men." And Daniel stood beside king Darius until the end of his reign, and afterward while Cyrus the Persian was king over all the lands. THE STORY OF THE ANGEL BY THE ALTAR At the time when the story of the New Testament begins, the land of Israel, called also the land of Judea, was ruled by a king named Herod. He was the first of several Herods, who at different times ruled either the whole of the land, or parts of it. But Herod was not the highest ruler. Many years before this time, the Romans, who came from the city of Rome in Italy, had won all the lands around the Great Sea, the sea which we call the Mediterranean; and above king Herod of Judea was the great king of Rome, ruling over all the lands, and over the land of Judea among them. So Herod, though king of Judea, obeyed his overlord, the emperor at Rome. At the time when this story begins, the emperor at Rome was named Augustus Cæsar. At this time, the land where the Jews lived was full of people. Jerusalem was its largest city, and in Jerusalem was standing the Temple of the Lord, which king Herod had lately built anew, taking the place of the old Temple built very many years before, which had long needed repair. There were also many other large cities besides Jerusalem. In the south was Hebron among the mountains; on the shore of the Great Sea were Gaza, and Joppa, and Cæsarea; in the middle of the land were Shechem and Samaria; and in the north were Nazareth, and Cana; down by the shore of the Sea of Galilee were Tiberias, and Capernaum, and Bethsaida. Far up in the north, at the foot of snowy Mount Hermon, was another Cæsarea; but so that it might not be confused with Cæsarea upon the seacoast this city was called Cæsarea-Philippi, or "Philip's Cæsarea," from the name of one of Herod's sons. One day, an old priest named Zacharias was leading the service of worship in the Temple. He was standing in front of the golden altar of incense, in the Holy Place, and was holding in his hand a censer, or cup, full of burning coals and incense; while all the people were worshipping in the court of the Temple, outside the court of the Priests, where the great altar of burnt-offering stood. Suddenly, Zacharias saw an angel from the Lord, standing on the right side of the altar of incense. He felt a great fear when he saw this strange being with shining face; but the angel said to him: [Illustration: _"Do not be afraid, Zacharias"_] "Do not be afraid, Zacharias; for I have come from the Lord to bring good news. Your wife Elizabeth shall have a son, and you shall name him John. You shall be made glad, for your son John shall bring joy and gladness to many. He shall be great in the sight of the Lord; and he shall never taste wine nor strong drink as long as he lives; but he shall be filled with God's Holy Spirit. He shall lead many of the people of Israel to the Lord, for he shall go before the Lord in the power of Elijah the prophet, as was promised by Malachi, the last of the old prophets. He shall turn the hearts of the fathers to the children, and those who are disobeying the Lord to do his will." As Zacharias heard these words, he was filled with wonder, and could hardly believe them true. He was now an old man, and his wife Elizabeth was also old; so that they could not expect to have a child. He said to the angel: "How shall I know that your words are true, for I am an old man, and my wife is old?" "I am Gabriel, who stands in the presence of God," said the angel. "And I was sent from the Lord to speak to you, and to bring you this good news. But because you did not believe my words, you shall become dumb, and shall not be able to speak, until this which I have said comes to pass." All this time the people outside in the court were wondering why the priest stayed so long in the Temple. When at last he came out, they found that he could not speak a word; but he made signs to them, to tell them that he had seen a vision in the Temple. After the days of his service were over, Zacharias went to his own home, which was near Hebron, a city of the priests, among the mountains in the south of Judea. When his wife Elizabeth found that God was soon to give her a child, she was very happy, and praised the Lord. About six months after Zacharias saw the vision in the Temple, the same angel Gabriel was sent from the Lord to a city in the part of the land called Galilee, which was in the north. The city to which the angel was sent was Nazareth. There the angel found a young girl named Mary, who was a cousin to Elizabeth. Mary was soon to be married to a good man who had sprung from the line of king David, though he was not himself a king, nor a rich man. He was a carpenter, living in Nazareth, and his name was Joseph. The angel came into the room where Mary was, and said to her: "Hail, woman favored by the Lord; the Lord is with you!" Mary was surprised at the angel's words, and wondered what they could mean. Then the angel spoke again, and said: "Do not be afraid, Mary. The Lord has given to you his favor, and has chosen you to be the mother of a son whose name shall be Jesus, which means 'salvation,' because he shall save his people from their sins. He shall be great, and shall be called the Son of God; and the Lord shall give to him the throne of his father David. He shall be a king, and shall reign over the people of God forever; and of his kingdom there shall be no end." But Mary could not see how all this was to come to pass. And the angel said to her: "The Holy Spirit shall come upon you, and the power of the Most High God shall be over you; and the child which you shall have shall be called holy, the Son of God." Then the angel told Mary that her cousin Elizabeth was soon to have a child, through the power of the Lord. And when Mary heard all this, she said: "I am the servant of the Lord, to do his will. Let it be to me as you have said." When the angel had given his message and had gone away, Mary rose up in haste and made a journey to the home of Zacharias and Elizabeth. When Elizabeth saw Mary, she was filled with the Spirit of the Lord, and said: "Blessed are you among women, and blessed among men shall be your son! And why is it that the mother of my Lord comes to visit me? Blessed is the woman who believed that the promise of the Lord to her shall be made true!" Then Mary was filled with the Spirit of the Lord, and broke out into a song of praise. She stayed with Elizabeth for nearly three months, and then went again to her own home at Nazareth. As the angel had said, to the aged woman Elizabeth was given a son. They were going to name him Zacharias, after his father. But his mother said: "No, his name shall be John." "Why," they said, "none of your family have ever been named John!" They asked his father Zacharias, by signs, what name he wished to be given to the child. He asked for something to write upon; and when they brought it, he wrote, "His name is John." Then all at once, the power to hear and to speak came back to Zacharias. He spoke, praising and blessing God; and he sang a song of thanks to God, in which he said: "You O child, shall be called a prophet of the Most High; to go before the Lord, and to make ready his ways." When John was growing up, they sent him out into the desert on the south of the land, and there he stayed until the time came for him to preach to the people; for this child became the great prophet John the Baptist. THE STORY OF JESUS, THE BABE OF BETHLEHEM Soon after the time when John the Baptist was born, Joseph the carpenter of Nazareth had a dream. In his dream he saw an angel from the Lord standing beside him. The angel said to him: "Joseph, sprung from the line of king David, I have come to tell you, that Mary, the young woman whom you are to marry, will have a son, sent by the Lord God. You shall call his name Jesus, which means 'salvation,' because he shall save his people from their sins." God's people had had several kings. Some of them had been selfish and cruel, but Jesus was to be a new kind of king, one who would save, not destroy men. Soon after Joseph and Mary were married in Nazareth, a command went forth from the emperor Augustus Cæsar through all the lands of the Roman empire, for all the people to go to the cities and towns from which their families had come, and there to have their names written down upon a list, for the emperor wished a list to be made of all the people under his rule. As both Joseph and Mary had come from the family of David the king, they went together from Nazareth to Bethlehem, there to have their names written upon the list. For you remember that Bethlehem in Judea, six miles south of Jerusalem, was the place where David was born, and where his father's family had lived for many years. It was a long journey from Nazareth to Bethlehem; down the mountains to the river Jordan, then following the Jordan almost to its end, and then climbing the mountains of Judah to the town of Bethlehem. When Joseph and Mary came to Bethlehem they found the city full of people who, like themselves, had come to have their names enrolled or written upon the list. The inn or hotel was full, and there was no room for them; for no one but themselves knew that this young woman was soon to be the mother of the Lord of all the earth. The best that they could do was to go to a stable where the cattle were kept. There the little baby was born, and was laid in a manger, where the cattle were fed. On that night, some shepherds were tending their sheep in a field near Bethlehem. Suddenly, a great light shone upon them, and they saw an angel of the Lord standing before them. They were filled with fear, as they saw how glorious the angel was. But the angel said to them: "Be not afraid; for behold I bring you news of great joy, which shall be to all the people; for there is born to you this day in Bethlehem, the city of David, a Saviour who is Christ the Lord, the anointed king. You may see him there; and you may know him by this sign: He is a new-born baby, lying in a manger, at the inn." [Illustration: _They were filled with fear_] And then they saw that the air around and the sky above them were filled with angels, praising God and singing: "Glory to God in the highest. And on earth peace among men in whom God is well pleased." While they looked with wonder, and listened, the angels went out of sight as suddenly as they had come. Then the shepherds said one to another: "Let us go at once to Bethlehem, and see this wonderful thing that has come to pass, and which the Lord has made known to us." [Illustration: _The baby in the manger_] Then as quickly as they could go to Bethlehem, they went, and found Joseph, the carpenter of Nazareth, and his young wife Mary, and the little baby lying in the manger. They told Mary and Joseph, and others also, how they had seen the angels, and what they had heard about this baby. All who heard their story wondered at it; Mary, the mother of the child, said nothing. She thought over all these things, and silently kept them in her heart. After their visit, the shepherds went back to their flocks, praising God for the good news that he had sent to them. When the little one was eight days old, they gave him a name; and the name given was "Jesus," a word which means "salvation," as the angel had told both Mary and Joseph that he should be named. So the very name of this child told what he should do for men; for he was to bring salvation to the world. THE STORY OF THE STAR AND THE WISE MEN For some time after Jesus was born, Joseph and Mary stayed with him in Bethlehem. The little baby was not kept long in the stable sleeping in a manger; for after a few days they found room in a house; and there another visit was made to Jesus by strange men from a land far away. In a country east of Judea, and many miles distant, were living some very wise men who studied the stars. One night they saw a strange star shining in the sky, and in some way they learned that the coming of this star meant that a king was soon to be born in the land of Judea. These men felt a call of God to go to Judea, far to the west of their own home, and there to see this new-born king. They took a long journey, with camels and horses, and at last they came to, the land of Judea, just at the time when Jesus was born at Bethlehem. As soon as they were in Judea, they supposed that every one would know all about the king, and they said: "Where is he that is born king of the Jews? In the east we have seen his star, and we have come to worship him." [Illustration: THE SHEPHERDS IN THE FIELD--"And there were in the same country shepherds abiding in the field, keeping watch over their flock by night.... And the angel said unto them, 'Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord.'"--(Luke 2: 8-10-11.)] But no one of whom they asked had ever seen this king, or had heard of him. The news of their coming was sent to Herod the king, who was now a very old man. He ruled the land of Judea, as you know, under the emperor at Rome, Augustus Cæsar. Herod was a very wicked man, and when he heard of some one born to be a king, he feared that he might lose his own kingdom. He made up his mind to kill this new king. He sent for the priests and scribes, the men who studied and taught the books of the Old Testament, and asked them about this Christ for whom all the people were looking. He said: "Can you tell me where Christ, the king of Israel, is to be born?" They looked at the books of the prophets, and then they said: "He is to be born in Bethlehem of Judea; for thus it is written by the prophet, 'And thou Bethlehem in the land of Judah are not the least among the princes of Judah; for out of thee shall come forth one who shall rule my people Israel.'" Then Herod sent for the wise men from the east, and met them alone, and found from them at what time the star was first seen. Then he said to them: "Go to Bethlehem; and there search carefully for the little child; and when you have found him, bring me word again, so that I also may come and worship him." [Illustration: _The wise men went their way_] Then the wise men went on their way toward Bethlehem; and suddenly they saw the star again shining upon the road before them. At this they were glad, and followed the star until it led them to the very house where the little child was. They came in, and there they saw the little one, with Mary, its mother. They knew at once that this was the king; and they fell down on their faces and worshipped him as the Lord. Then they brought out gifts of gold and precious perfumes, frankincense and myrrh, which were used in offering sacrifices; and they gave them as presents to the royal child. That night God sent a dream to the wise men, telling them not to go back to Herod, but to go home at once to their own land by another way. They obeyed the Lord, and found another road to their own country without passing through Jerusalem where Herod was living. So Herod could not learn from those men who the child was that was born to be a king. And very soon after these wise men had gone away, the Lord sent another dream to Joseph, the husband of Mary. He saw an angel, who spoke to him, saying: "Rise up quickly; take the little child and his mother, and go down to the land of Egypt, for Herod will try to find the child to kill him." Then at once Joseph rose up in the night, without waiting even for the morning. He took his wife and her baby, and quietly and quickly went with them down to Egypt, which was on the southwest of Judea. There they all stayed in safety, as long as the wicked king Herod lived, which was not many months. King Herod waited for the wise men to come back to him from their visit to Bethlehem; but he soon found that they had gone to their home without bringing to him any word. Then Herod was very angry. He sent out his soldiers to Bethlehem. They came, and by the cruel king's command they seized all the little children in Bethlehem who were three years old, or younger, and killed them all. What a cry went up to God from the mothers in Bethlehem, as their children were torn from their arms and slain! [Illustration: _He took his wife and baby and went down to Egypt_] But all this time, the child Jesus whom they were seeking was safe with his mother in the land of Egypt. Soon after this king Herod died, a very old man, cruel to the last. Then the angel of the Lord came again and spoke to Joseph in a dream, saying: "You may now take the young child back to his own land, for the king who sought to kill him is dead." Then Joseph took his wife and the little child Jesus, and started to go again to the land of Judea. Perhaps it was his thought to go again to Bethlehem, the city of David, and there bring up the child. But he heard that in that part of the land Archelaus, a son of Herod, was now ruling, and who was as wicked and cruel as his father. He feared to go under Archelaus' rule, and instead took his wife and the child to Nazareth, which had been his own home and that of Mary his wife before the child was born. Nazareth was in the part of the land called Galilee, which at that time was ruled by another son of king Herod, a king named Herod Antipas. He was not a good man, but was not so cruel nor bloody as his wicked father had been. So again Joseph the carpenter and Mary his wife were living in Nazareth. And there they stayed for many years while Jesus was growing up. Jesus was not the only child in their house, and he had many other playmates among the boys of Nazareth. THE STORY OF THE CHILD IN THE TEMPLE Jesus was brought to Nazareth when he was a little child not more than three years old; there he grew up as a boy and a young man, and there he lived until he was thirty years of age. We should like to know many things about his boyhood, but the Bible tells us very little. As Joseph was a working man, it is likely that he lived in a house with only one room, with no floor except the earth, no window except a hole in the wall, no pictures upon the walls, and neither bedstead, nor chair, nor looking-glass. They sat upon the floor or upon cushions; they slept upon rolls of matting, and their meals were taken from a low table not much larger than a stool. Jesus may have learned to read at the village school, which was generally held in the house used for worship, called the "synagogue." The lessons were from rolls on which were written parts of the Old Testament; but Jesus never had a Bible of his own. From a child he went with Joseph to the worship in the synagogue twice every week. There they sat on the floor and heard the Old Testament read and explained, while Mary and the younger sisters of Jesus listened from a gallery behind a lattice-screen. The Jewish boys of that time were taught to know almost the whole of the Old Testament by heart. It was the custom of the Jews from all parts of the land to go up to Jerusalem to worship at least once every year, at the feast of the Passover, which was held in the spring. Some families also stayed to the feast of Pentecost, which was fifty days after Passover; and some went again in the fall to the feast of Tabernacles, when for a week all the families slept out of doors, under roofs made of green twigs and bushes. When Jesus was a boy twelve years old, he was taken up to the feast of the Passover, and there for the first time he saw the holy city Jerusalem, and the Temple of the Lord on Mount Moriah. Young as he was, his soul was stirred, as he walked among the courts of the Temple and saw the altar with its smoking sacrifice, the priests in their white robes, and the Levites with their silver trumpets. Though a boy, Jesus began to feel that he was the Son of God, and that this was his Father's house. [Illustration: _Sitting in a company of the doctors of the law_] His heart was so filled with the worship of the Temple, with the words of the scribes or teachers whom he heard in the courts, and with his own thoughts, that when it was time to go home to Nazareth, he stayed behind, held fast by his love for the house of the Lord. The company of people who were traveling together was large, and at first he was not missed. But when night came and the boy Jesus could not be found, his mother was alarmed. The next day Joseph and Mary left their company and hastened back to Jerusalem. They did not at first think to go to the Temple. They sought him among their friends and kindred who were living in the city, but could not find him. On the third day, they went up to the Temple with heavy hearts, still looking for their boy. And there they found him sitting in a company of the doctors of the law, listening to their words and asking them questions. Everybody who stood near was surprised to find how deep was the knowledge of this boy in the word of the Lord. His mother spoke to him a little sharply, for she felt that her son had not been thoughtful of his duty. She said: "Child, why have you treated us in this way? Do you not know that your father and I have been looking for you with troubled hearts?" "Why did you seek for me," said Jesus. "Did you not know that I must be in my Father's house?" They did not understand these words; but Mary thought often about them afterward; for she felt her son was no common child, and that his words had a deep meaning. Though Jesus was wise beyond his years, he obeyed Joseph and his mother in all things. He went with them to Nazareth, and lived contented with the plain life of their country home. As the years went on, Jesus grew from a boy to a young man. He grew, too, in knowledge, and in wisdom, and in the favor of God. He won the love of all who knew him, for there was something in his nature that drew all hearts, both young and old. Jesus learned the trade of a carpenter with Joseph; and when Joseph died, while Jesus was still a young man, Jesus worked as a carpenter, and helped his mother take care of the family. And so in the carpenter shop, and the quiet life of a country village, and the worship of the synagogue, the years passed until Jesus was thirty years of age. THE STORY OF THE WATER THAT WAS TURNED INTO WINE A few days after Jesus met his followers or disciples at the river Jordan, he came with these men to a town in Galilee called Cana, to be present at a wedding. In those lands a feast was always held at a wedding, and often the friends of those who were married stayed several days, eating and drinking together. The mother of Jesus was at this wedding as a friend of the family; for Nazareth, where she lived, was quite near to Cana. Before the wedding feast was over, all the wine had been used, and there was no more for the guests to drink. The mother of Jesus knew that her son had power to do whatever he chose; and she said to him; "They have no wine." Jesus said to her: "O woman, what have I to do with thee? My hour is not yet come." But his mother knew that Jesus would in some way help the people in their need, and she said to the servants who were waiting at the table: "Whatever he tells you to do, be sure to do it." In the dining hall were standing six large stone jars, each about as large as a barrel, holding twenty-five gallons. These jars held water for washing, as the Jews washed their hands before every meal, and washed their feet as often as they came from walking in the street, since they wore no shoes, but only sandals. Jesus said to the servants: "Fill the jars with water." [Illustration: _"Fill the jars with water"_] The servants obeyed Jesus, and filled the jars up to the brim. Then Jesus spoke to them again, and said: "Now draw out some of the water, and take it to the ruler of the feast." They drew out water from the jars, and saw that it had been turned into wine. The ruler did not know from what place the wine had come; but he said to the young man who had just been married, the bridegroom: "At a feast everybody gives his best wine at the beginning, and afterward, when his guests have drunk freely, he brings on wine that is not so good; but you have kept the good wine until now." This was the first time that Jesus used the power that God had given him, to do what no other man could do. Such works as these were called "miracles"; and Jesus did them as signs of his power as the Son of God. When the disciples saw this miracle, they believed in Jesus more fully than before. After this Jesus went with his mother and his younger brothers to a place called Capernaum, on the shore of the Sea of Galilee. But they stayed there only a few days, for the feast of the Passover was near, and Jesus went up to Jerusalem to attend it. You remember that the feast of the Passover was held every year, to keep in mind how God had led the people of Israel out of Egypt long before. When Jesus came to Jerusalem, he found in the courts of the Temple men who were selling oxen and sheep and doves for the sacrifices, and other men sitting at tables changing the money of Jews who came from other lands into the money of Judea. All this made the courts around the Temple seem like a market, and not a place for the worship of God. [Illustration: _"Take these things away"_] Jesus picked up some cord and made from it a little whip. With it he began to drive out of the Temple all the buyers and sellers. He was but one, and they were many; but such power was in his look, that they ran before him. He drove the men and the sheep and the oxen; he overturned the tables and threw on the floor the money, and to those who were selling the doves he said: "Take these things away; make not my Father's house a house for selling and buying!" The acts of Jesus were not pleasing to the rulers of the Jews, for many of them were making money by this selling of sacrifices and changing of money. Some of the rulers came to Jesus and said to him: "What right have you to come here and do such things as these? What sign can you show that God has given to you power to rule in this place?" Jesus said to them: "I will give you a sign. Destroy this house of God, and in three days I will raise it up." Then said the Jews, "It has taken forty-six years to build this Temple, and it is not finished yet. Will you raise it up in three days?" But Jesus did not mean that Temple on Mount Moriah. He was speaking of himself, for in him God was dwelling as in a temple, and he meant that when they should put him to death, he would rise again in three days. Afterward, when Jesus had died and risen again, his followers, the disciples, thought of what he had said, and understood these words. THE STORY OF THE STRANGER AT THE WELL While Jesus was teaching in Jerusalem and in the country places near it, John the Baptist was still preaching and baptizing. But already the people were leaving John and going to hear Jesus. Some of the followers of John the Baptist were not pleased as they saw that fewer people came to their master, and that the crowds were seeking Jesus. But John said to them: "I told you that I am not the Christ, but that I am sent before him. Jesus is the Christ, the king. He must grow greater, while I must grow less; and I am glad that it is so." Soon after this, Herod Antipas, the king of the province or land of Galilee, put John in prison. Herod had taken for his wife a woman named Herodias, who had left her husband to live with Herod, which was very wicked. John sent word to Herod, that it was not right for him to have this woman as his wife. These words of John made Herodias very angry. She hated John, and tried to kill him. Herod himself did not hate John so greatly, for he knew that John had spoken the truth. But he was weak, and yielded to his wife Herodias. To please her, he sent John the Baptist to a lonely prison among the mountains east of the Dead Sea; for the land in that region, as well as Galilee, was under Herod's rule. There in prison Herod hoped to keep John safe from the hate of his wife Herodias. Soon after John the Baptist was thrown into prison, Jesus left the country near Jerusalem with his disciples, and went toward Galilee, the province in the north. Between Judea in the south and Galilee in the north, lay the land of Samaria, where the Samaritans lived, who hated the Jews. They worshipped the Lord as the Jews worshipped him, but they had their own Temple and their own priests. And they had their own Bible, which was only the five books of Moses; for they would not read the other books of the old Testament. The Jews and the Samaritans would scarcely ever speak to each other, so great was the hate between them. When Jews went from Galilee to Jerusalem, or from Jerusalem to Galilee, they would not pass through Samaria, but went down the mountains to the river Jordan, and walked beside the river, in order to go around Samaria. But Jesus, when he would go from Jerusalem to Galilee, walked over the mountains straight through Samaria. One morning while he was on his journey, he stopped to rest beside an old well at the foot of Mount Gerizim, not far from the city of Shechem, but nearer to a little village that was called Sychar. This well had been dug by Jacob, the great father or ancestor of the Israelites, many hundreds of years before. It was an old well then in the days of Jesus; and it is much older now; for the same well may be seen in that place still. Even now travelers may have a drink from Jacob's well. It was early in the morning, about sunrise, when Jesus was sitting by Jacob's well. He was very tired, for he had walked a long journey; he was hungry, and his disciples had gone to the village near at hand to buy food. He was thirsty, too; and as he looked into the well he could see the water a hundred feet below, but he had no rope with which to let down a cup or a jar to draw up some water to drink. Just at this moment a Samaritan woman came to the well, with her water-jar upon her head, and her rope in her hand. Jesus looked at her, and in one glance read her soul, and saw all her life. He knew that Jews did not often speak to Samaritans, but he said to her: "Please to give me a drink?" The woman saw from his looks and his dress that he was a Jew, and she said to him: "How is it that you, who are a Jew, ask drink of me, a Samaritan woman?" Jesus answered her: "If you knew what God's free gift is, and if you knew who it is that says to you, 'Give me a drink,' you would ask him to give you living water, and he would give it to you." There was something in the words and the looks of Jesus which made the woman feel that he was not a common man. She said to him: "Sir, you have nothing to draw water with, and the well is deep. Where can you get that living water? Are you greater than our father Jacob, who drank from this well, and who gave it to us?" "Whoever drinks of this water," said Jesus, "shall thirst again, but whoever drinks of the water that I shall give him, shall never thirst; but the water that I shall give him shall be in him a well of water springing up unto everlasting life." "Sir," said the woman, "give me some of this water of yours, so that I will not thirst any more, nor come all the way to this well." Jesus looked at the woman, and said to her, "Go home, and bring your husband, and come here." "I have no husband," answered the woman. "Yes," said Jesus, "you have spoken the truth. You have no husband. But you have had five husbands, and the man whom you now have is not your husband." The woman was filled with wonder as she heard this. She saw that here was a man who knew what others could not know. She felt that God had spoken to him, and she said: "Sir, I see that you are a prophet of God. Tell me whether our people or the Jews are right. Our fathers have worshipped on this mountain. The Jews say that Jerusalem is the place where men should go to worship. Now, which of these is the right place?" "Woman, believe me," said Jesus, "there is coming a time when men shall worship God in other places besides on this mountain and in Jerusalem. The time is near; it has even now come, when the true worshippers everywhere shall pray to God in spirit and in truth; for God himself is a Spirit." The woman said: "I know that the Anointed one is coming, the Christ. When he comes, he will teach us all things." Jesus said to her: "I that speak to you now am he, the Christ!" Just at this time the disciples of Jesus came back from the village. They wondered to see Jesus talking with this Samaritan woman, but they said nothing. The woman had come to draw water, but in her interest in this wonderful stranger, she forgot her errand. Leaving her water-jar, she ran back to her village, and said to the people: "Come, see a man who told me everything that I have done in all my life! Is not this man the Christ whom we are looking for?" Soon the woman came back to the well with many of her people. They asked Jesus to come to their town, and to stay there and teach them. He went with them, and stayed there two days, teaching the people, who were Samaritans. And many of the people in that place believed in Jesus, and said: "We have heard for ourselves; now we know that this is indeed the Saviour of the world." THE STORY OF THE FISHERMEN When Jesus began to teach the people by the river Jordan, a few young men came to him as followers, or disciples. Some of these men were Andrew and John, Peter and Philip and Nathanael. While Jesus was teaching near Jerusalem and in Samaria, these men stayed with Jesus; but when he came to Galilee, they went to their homes and work, for most of them were fishermen from the Sea of Galilee. One morning, soon after Jesus came to Capernaum, he went out of the city, by the sea, followed by a great throng of people, who had come together to see him and to hear him. On the shore were lying two fishing boats, one of which belonged to Simon and Andrew, the other to James and John and their father Zebedee. The men themselves were not in the boats, but were washing their nets near by. Jesus stepped into the boat that belonged to Simon Peter and his brother Andrew, and asked them to push it out a little into the lake, so that he could talk to the people from it without being crowded too closely. They pushed it out, and then Jesus sat in the boat, and spoke to the people, as they stood upon the beach. After he had finished speaking to the people, and had sent them away, he said to Simon Peter: "Put out into the deep water and let down your nets to catch some fish." [Illustration: _The net caught so many fishes they could not pull it up_] "Master," said Simon, "we have been fishing all night, and have caught nothing; but if it is your will, I will let down the net again." They did as Jesus bade them; and now the net caught so many fishes that Simon and Andrew could not pull it up, and it was in danger of breaking. They made signs to the two brothers, James and John, who were in the other boat, for them to come and help them. They came, and lifted the net, and poured out the fish. There were so many of them that both the boats were filled, and began to sink. When Simon Peter saw this, he was struck with wonder, and felt that it was by the power of God. He fell down at the feet of Jesus, saying: "Oh Lord, I am full of sin, and am not worthy of all this! Leave me, O Lord." But Jesus said to Simon, and to the others, "Fear not; but follow me, and I will make you from this time fishers of men." From that time these four men, Simon and Andrew, James and John, gave up their nets and their work, and became disciples of Jesus. On the Sabbath, after this, Jesus and his disciples went together to the synagogue, and spoke to the people. They listened to him and were surprised at his teaching; for while the scribes always repeated what other scribes had said before, Jesus never spoke of what the men of old time had taught, but spoke in his own name, and by his own power, saying, "I say unto you," as one who had the right to speak. Men felt that Jesus was speaking to them as the voice of God. On one Sabbath, while Jesus was preaching, a man came into the synagogue who had in him an evil spirit; for sometimes evil spirits came into men, and lived in them and spoke out from them. The evil spirit in this man cried out, saying: "Let us alone, thou Jesus of Nazareth! What have we to do with thee? Hast thou come to destroy us? I know thee; and I know who thou art, the Holy one of God!" Then Jesus spoke to the evil spirit in the man: "Be still; and come out of this man!" Then the evil spirit threw the man down, and seemed as if he would tear him apart; but he left the man lying on the ground, without harm. Then wonder fell upon all the people. They were filled with fear, and said: "What mighty word is this? This man speaks even to the evil spirits, and they obey him!" After the meeting in the synagogue, Jesus went into the house where Simon Peter lived. There he saw lying upon a bed the mother of Simon's wife, who was very ill with a burning fever. He stood over her, and touched her hand. At once the fever left her; she rose up from her bed and waited upon them. At sunset, the Sabbath day was over; and then they brought to Jesus from all parts of the city those that were sick, and some that had evil spirits in them. Jesus laid his hands upon the sick, and they became well; he drove out the evil spirits by a word, and would not allow them to speak. THE STORY OF THE SERMON ON THE MOUNT Among the Jews there was one class of men hated and despised by the people more than any other. That was "the publicans." These were the men who took from the people the tax which the Roman rulers had laid upon the land. Many of these publicans were selfish, grasping, and cruel. They robbed the people, taking more than was right. Some of them were honest men, dealing fairly, and taking no more for the tax than was needful; but because so many were wicked, all the publicans were hated alike; and they were called "sinners" by the people. One day, when Jesus was going out of Capernaum, to the seaside, followed by a great crowd of people, he passed a publican, or tax-gatherer, who was seated at his table taking money from the people who came to pay their taxes. This man was named Matthew, or Levi; for many Jews had two names. Jesus could look into the hearts of men, and he saw that Matthew was one who might help him as one of his disciples. He looked upon Matthew, and said: "Follow me!" At once, the publican rose up from his table, and left it to go with Jesus. All the people wondered, as they saw one of the hated publicans among the disciples, with Peter, and John, and the rest. But Jesus believed that there is good in all kinds of people. Most of the men who followed him were poor fishermen. None of them, so far as we know, was rich. And when he called Matthew he saw a man with a true and loving heart, whose rising up to follow Jesus just as soon as he was called showed what a brave and faithful friend he would be. The first of the four books about Jesus bears Matthew's name. A little while after Jesus called him, Matthew made a great feast for Jesus at his house; and to the feast he invited many publicans, and others whom the Jews called sinners. The Pharisees saw Jesus sitting among these people, and they said with scorn to his disciples: "Why does your Master sit at the table with publicans and sinners?" Jesus heard of what these men had said, and he said: "Those that are well do not need a doctor to cure them, but those that are sick do need one. I go to these people because they know that they are sinners and need to be saved. I came not to call those who think themselves to be good, but those who wish to be made better." One evening Jesus went alone to a mountain not far from Capernaum. A crowd of people and his disciples followed him; but Jesus left them all, and went up to the top of the mountain, where he could be alone. There he stayed all night, praying to God, his Father and our Father. In the morning, out of all his followers, he chose twelve men who should walk with him and listen to his words, so that they might be able to teach others in turn. Some of these men he had called before; but now he called them again, and others with them. They were called "The Twelve," or "the disciples"; and after Jesus went to heaven, they were called "The Apostles," a word which means "those who were sent out," because Jesus sent them out to preach the gospel to the world. [Illustration: _"I came not to call those who think themselves to be good"_] The names of the twelve disciples, or apostles, were these: Simon Peter and his brother Andrew; James and John, the two sons of Zebedee; Philip of Bethsaida, and Nathanael, who was also called Bartholomew, a name which means "the son of Tholmai"; Thomas, who was also called Didymus, a name which means "a twin," and Matthew the publican, or tax-gatherer; another James, the son of Alpheus, who was called "James the Less," to keep his name apart from the first James, the brother of John; and Lebbeus, who was also called Thaddeus. Lebbeus was also called Judas, but he was a different man from another Judas, whose name is always given last. The eleventh name was another Simon, who was called "the Cananean" or "Simon Zelotes"; and the last name was Judas Iscariot, who was afterward the traitor. We know very little about most of these men, but some of them in later days did a great work. Simon Peter was a leader among them, but most of them were common sort of men of whom the best we know is that they loved Jesus and followed him to the end. Some died for him, and some served him in distant and dangerous places. [Illustration: _Then, on the mountain, he preached_] Before all the people who had come to hear him, Jesus called these twelve men to stand by his side. Then, on the mountain, he preached to these disciples and to the great company of people. The disciples stood beside him, and the great crowd of people stood in front, while Jesus spoke. What he said on that day is called "The Sermon on the Mount." Matthew wrote it down, and you can read it in his gospel, in the fifth, sixth, and seventh chapters. Jesus began with these words to his disciples: "Blessed are the poor in spirit: for theirs is the kingdom of heaven. "Blessed are they that mourn: for they shall be comforted. "Blessed are the meek: for they shall inherit the earth. "Blessed are they which do hunger and thirst after righteousness: for they shall be filled. "Blessed are the merciful: for they shall obtain mercy. "Blessed are the pure in heart: for they shall see God. "Blessed are the peacemakers: for they shall be called the children of God. "Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. "Rejoice, and be exceedingly glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. "Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. "Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." It was in this Sermon on the Mount that Jesus told the people how they should pray, and he gave them the prayer which we all know as the Lord's Prayer. And this was the end of the Sermon: "Therefore, whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: "And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not; for it was founded upon a rock. "And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: "And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." THE STORY OF THE MIRACLE WORKER There was at Capernaum an officer of the Roman army, a man who had under him a company of a hundred men. They called him "a centurion," a word which means "commanding a hundred"; but we should call him "a captain." This man was not a Jew, but was what the Jews called "a Gentile," "a foreigner"; a name which the Jews gave to all people outside their own race. All the world except the Jews themselves were Gentiles. This Roman centurion was a good man, and he loved the Jews, because through them he had heard of God, and had learned how to worship God. Out of his love for the Jews, he had built for them with his own money a synagogue, which may have been the very synagogue in which Jesus taught on the Sabbath days. The centurion had a young servant, a boy whom he loved greatly; and this boy was very sick with a palsy, and near to death. The centurion had heard that Jesus could cure those who were sick; and he asked the chief men of the synagogue, who were called its "elders," to go to Jesus and ask him to come and cure his young servant. [Illustration: _"Speak the word and my servant shall be cured"_] The elders spoke to Jesus, just as he came again to Capernaum, after the Sermon on the Mount. They asked Jesus to go with them to the centurion's house; and they said: "He is a worthy man, and it is fitting that you should help him, for, though a Gentile, he loves our people, and he has built for us our synagogue." Then Jesus said, "I will go and heal him." But while he was on his way--and with him were the elders, and his disciples, and a great crowd of people, who hoped to see the work of healing--the centurion sent some other friends to Jesus with this message: "Lord, do not take the trouble to come to my house; for I am not worthy that one so high as you are should come under my roof; and I did not think that I was worthy to go and speak to you. But speak only a word where you are, and my servant shall be made well. For I also am a man under rule, and I have soldiers under me; and I say to one 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. You, too, have power to speak and to be obeyed. Speak the word, and my servant shall be cured." When Jesus heard this, he wondered at this man's faith. He turned to the people following him, and said: "In truth I say to you, I have not found such faith as this in all Israel!" Then he spoke to the friends of the centurion who had brought the word from him: "Go and say to this man, 'As you have believed in me, so shall it be done to you.'" Then those who had been sent, went again to the centurion's house, and found that in that very hour his servant had been made perfectly well. On the day after this, Jesus with his disciples and many people went out from Capernaum, and turned southward, and came to a village called Nain. Just as Jesus and his disciples came near to the gate of the city, they were met by a company who were carrying out a dead man to be buried. He was a young man, and the only son of his mother, and she was a widow. When the Lord Jesus saw the mother in her grief, he pitied her, and said, "Do not weep." He drew near, and touched the frame on which they were carrying the body, wrapped round and round with long strips of linen. The bearers looked with wonder on this stranger, and set down the frame with its body, and stood still. Standing beside the body, Jesus said: "Young man, I say to you, Rise up!" And in a moment the young man sat up and began to speak. Jesus gave him to his mother, who now saw that her son who had been dead, was alive again. And Jesus went through all that part of Galilee, working miracles and preaching and teaching in all the villages, telling the people everywhere the good news of the kingdom of God. The children loved to gather around him, and when his disciples would have driven them away he said, "Suffer the little children to come unto me and forbid them not, for of such is the kingdom of heaven." [Illustration: _The children loved to gather around him_] One Sabbath day, as Jesus and his disciples were walking in Jerusalem, they met a blind man begging. This man in all his life had never seen; for he had been born blind. The disciples said to Jesus as they were passing him: "Master, whose fault was it that this man was born blind? Was it because he has sinned, or did his parents sin?" For the Jews thought that when any evil came, it was caused by some one's sin. But Jesus said: "This man was born blind, not because of his parents' sin, nor because of his own, but so that God might show his power in him. We must do God's work while it is day, for the night is coming when no man can work. As long as I am in the world, I am the light of the world." When Jesus had said this, he spat on the ground, and mixed up the spittle with earth, making a little lump of clay. This clay Jesus spread on the eyes of the blind man; and then he said to him: "Go wash in the pool of Siloam." The pool of Siloam was a large cistern, or, reservoir, on the southeast of Jerusalem, outside the wall, where the valley of Gihon and the valley of Kedron come together. To go to this pool, the blind man, with two great blotches of mud on his face, must walk through the streets of the city, out of the gate, and into the valley. He went, and felt his way down the steps into the pool of Siloam. There he washed, and then at once his life-long blindness passed away, and he could see. When the man came back to the part of the city where he lived, his neighbors could scarcely believe that he was the same man. They said: "Is not this the man who used to sit on the street begging?" "This must be the same man," said some; but others said: "No, it is some one who looks like him." But the man said, "I am the very same man who was blind!" "Why, how did this come to pass?" they asked. "How were your eyes opened?" "The man, named Jesus," he answered, "mixed clay, and put it on my eyes, and said to me, 'Go to the pool of Siloam and wash,' and I went and washed, and then I could see." "Where is this man?" they asked him. "I do not know," said the man. Some of the Pharisees, the men who made a show of always obeying the law, asked the man how he had been made to see. He said to them, as he had said before: "A man put clay on my eyes, and I washed, and my sight came to me." Some of the Pharisees said: "The man who did this is not a man of God, because he does not keep the Sabbath. He makes clay, and puts it on men's eyes, working on the Sabbath day. He is a sinner!" Others said, "How can a man who is a sinner do such wonderful works?" And thus the people were divided in what they thought of Jesus. They asked the man who had been blind: "What do you think of this man who has opened your eyes?" "He is a prophet of God," said the man. But the leading Jews would not believe that this man had gained his sight, until they had sent for his father and his mother. The Jews asked them: "Is this your son, who you say was born blind? How is it that he can now see?" His parents were afraid to tell all they knew; for the Jews had agreed that if any man should say Jesus was the Christ, the Saviour, he should be turned out of the synagogue, and not be allowed to worship any more with the people. So his parents said to the Jews: "We know that this is our son, and we know that he was born blind. But how he was made to see, we do not know; or who has opened his eyes, we do not know. He is of age; ask him, and let him speak for himself." Then again the rulers of the Jews called the man who had been blind; and they said to him: "Give God the praise for your sight. We know that this man who made clay on the Sabbath day is a sinner." "Whether that man is a sinner, or not, I do not know," answered the man; "but one thing I do know, that once I was blind, and now I see. We know that God does not hear sinners; but God hears only those who worship him, and do his will. Never before has any one opened the eyes of a man born blind. If this man were not from God, he could not do such works as these!" The rulers of the Jews, these Pharisees, then said to the man: "You were born in sin, and do you try to teach us?" And they turned him out of the synagogue, and would not let any one worship with him. Jesus heard of this; and when Jesus found him, he said to him: "Do you believe on the Son of God?" The man said: "And who is he, Lord, that I may believe on him?" "You have seen him," said Jesus, "and it is he who now talks with you!" The man said, "Lord, I believe." And he fell down before Jesus, and worshipped him. THE GOOD SHEPHERD AND THE GOOD SAMARITAN Soon afterward Jesus gave to the people in Jerusalem the parable or story of "The Good Shepherd." "Verily, verily (that is, 'in truth, in truth'), I say to you, if any one does not go into the sheepfold by the door, but climbs up some other way, it is a sign that he is a thief and a robber. But the one who comes in by the door is a shepherd of the sheep. The porter opens the door to him, and the sheep know him, and listen to his call, for he calls his own sheep by name and leads them out to the pasture-field. And when he has led out his sheep, he goes in front of them, and the sheep follow him, for they know his voice. The sheep will not follow a stranger, for they do not know the stranger's voice." The people did not understand what all this meant, and as Jesus explained it to them, he said: "Verily, verily, I say unto you, I am the door that leads to the sheepfold. If any man comes to the sheep in any other way than through me and in my name, he is a thief and a robber; but those who are the true sheep will not hear such. I am the door; if any man goes into the fold through me, he shall be saved, and shall go in and go out, and shall find pasture. "The thief comes to the fold that he may steal and rob the sheep, and kill them; but I came to the fold that they may have life, and may have all that they need. I am the good shepherd; the good shepherd will give up his own life to save his sheep; and I will give up my life that my sheep may be saved. "I am the good shepherd; and just as a true shepherd knows all the sheep in his fold, so I know my own, and my own know me, even as I know the Father, and the Father knows me; and I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also I must lead; and they shall hear my voice; and there shall be one flock and one shepherd." The Jews could not understand these words of Jesus; but they became very angry with him, because he spoke of God as his Father. They took up stones to throw them at him, and tried to seize him, intending to kill him. But Jesus escaped from their hands, and went away to the land beyond Jordan, at the place called "Bethabara," or "Bethany beyond Jordan," the same place where he had been baptized by John the Baptist more than two years before. From this place Jesus wished to go out through the land in the east of the Jordan, a land which is called "Perea," a word that means "beyond." But before going out through this land, Jesus sent out seventy chosen men from among his followers to go to all the villages, and to make the people ready for his own coming afterward. He gave to these seventy the same commands that he had given to the twelve disciples when he sent them through Galilee, and sent them out in pairs, two men to travel and to preach together. He said: "I send you forth as lambs among wolves. Carry no purse, no bag for food, no shoes except those that you are wearing. Do not stop to talk with people by the way; but go through the towns and villages, healing the sick, and preaching to the people, 'The kingdom of God is coming,' He that hears you, hears me; and he that refuses you, refuses me; and he that will not hear me, will not hear him that sent me." And after a time the seventy men came again to Jesus, saying: "Lord, even the evil spirits obey our words in thy name!" And Jesus said to them: "I saw Satan, the king of the evil spirits, falling down like lightning from heaven. I have given you power to tread upon serpents and scorpions, and nothing shall harm you. Still, do not rejoice because the evil spirits obey you; but rejoice that your names are written in heaven." And at that time, one of the scribes--men who wrote copies of the books of the Old Testament, and studied them, and taught them--came to Jesus and asked him a question, to see what answer he would give. He said: "Master, what shall I do to have everlasting life?" Jesus said to the scribe: "What is written in the law? You are a reader of God's law; tell me what it says." Then the man gave this answer: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thou shalt love thy neighbor as thyself." Jesus said to the man: "You have answered right; do this, and you shall have everlasting life." But the man was not satisfied. He asked another question: "And who is my neighbor?" To answer this question, Jesus gave the parable or story of "The Good Samaritan." He said: "A certain man was going down the lonely road from Jerusalem to Jericho; and he fell among robbers, who stripped him of all that he had and beat him; and then went away, leaving him almost dead. It happened that a certain priest was going down that road; and when he saw the man lying there, he passed by on the other side. And a Levite, also, when he came to the place, and saw the man, he too went by on the other side. But a certain Samaritan, as he was going down, came where this man was; and as soon as he saw him, he felt a pity for him. He came to the man, and dressed his wounds, pouring oil and wine into them. Then he lifted him up, and set him on his own beast of burden, and walked beside him to an inn. There he took care of him all night; and the next morning he took out from his purse two shillings, and gave them to the keeper of the inn, and said: 'Take care of him; and if you need to spend more than this, do so; and when I come again I will pay it to you.'" [Illustration: _Then he lifted him up_] "Which one of these three, do you think, showed himself a neighbor to the man who fell among the robbers?" The scribe said: "The one who showed mercy on him." Then Jesus said to him: "Go and do thou likewise." By this parable, Jesus showed that "our neighbor" is the one who needs the help that we can give him, whoever he may be. THE STORY OF THE PALM BRANCHES [Illustration: _Came to Bethany where his friends Martha and Mary lived_] From Jericho, Jesus and his disciples went up the mountains, and came to Bethany, where his friends Martha and Mary lived, and where he had raised Lazarus to life. Many people in Jerusalem heard that Jesus was there, and they went out of the city to see him, for Bethany was only two miles from Jerusalem. Some came also to see Lazarus, whom Jesus had raised from the dead; but the rulers of the Jews said to each other: "We must not only kill Jesus, but Lazarus, also; because on his account so many of the people are going after Jesus and are believing on him." The friends of Jesus in Bethany made a supper for Jesus, at the house of a man named Simon. He was called "Simon the leper"; and perhaps he was one whom Jesus had cured of leprosy. Jesus and his disciples, with Lazarus, leaned upon the couches around the table, as the guests; and Martha was one of those who waited upon them. While they were at the supper, Mary, the sister of Lazarus, came into the room, carrying a sealed jar of very precious perfume. She opened the jar, and poured some of the perfume upon the head of Jesus, and some upon his feet; and she wiped his feet with her long hair. And the whole house was filled with the fragrance of the perfume. But one of the disciples of Jesus, Judas Iscariot, was not pleased at this. He said: "Why was such a waste of the perfume made? This might have been sold for more than forty-five dollars, and the money given to the poor!" This he said, but not because he cared for the poor. Judas was the one who kept the bag of money for Jesus and the twelve; and he was a thief, and took away for his own use all the money that he could steal. But Jesus said: "Let her alone; why do you find fault with the woman? She has done a good work upon me. You have the poor always with you, and whenever you wish, you can give to them. But you will have me with you only a little while. She has done what she could; for she has come to perfume my body for its burial. And truly I say to you, that wherever the gospel shall be preached throughout all the world, what this woman has done shall be told in memory of her." [Illustration: _She wiped his feet with her hair_] Perhaps Mary knew what others did not believe, that Jesus was soon to die; and she showed her love for him, and her sorrow for his coming death, by this rich gift. But Judas, the disciple who carried the bag, was very angry at Jesus; and from that time he was looking for a chance to betray Jesus, or to give him up to his enemies. He went to the chief priests, and said: "What will you give me, if I will put Jesus in your hands?" They said, "We will give you thirty pieces of silver." And for thirty pieces of silver Judas promised to help them take Jesus, and make him their prisoner. On the morning after the supper at Bethany, Jesus called two of his disciples, and said to them: "Go into the next village, and at a place where two roads cross; and there you will find an ass tied, and a colt with it. Loose them, and bring them to me. And if any one says to you, 'Why do you do this?' say, 'The Lord has need of them,' and they will let them go." They went to the place and found the ass and the colt, and were loosing them, when the owner said: "What are you doing, untying the ass?" And they said, as Jesus had told them to say: "The Lord has need of it." Then the owner gave them the ass and the colt for the use of Jesus. They brought them to Jesus on the Mount of Olives; and they laid some of their own clothes on the colt for a cushion, and set Jesus upon it. Then all the disciples and a very great multitude threw their garments upon the ground for Jesus to ride upon. Others cut down branches from the trees and laid them on the ground. And as Jesus rode over the mountain toward Jerusalem, many walked before him waving branches of palm trees. And they all cried together: [Illustration: _They threw their garments upon the ground for Jesus to ride upon_] "Hosanna to the son of David! Blessed is he that cometh in the name of the Lord! Blessed be the kingdom of our father David, that cometh in the name of the Lord! Hosanna in the highest!" These things they said, because they believed that Jesus was the Christ, the Anointed King; and they hoped that he would now set up his throne in Jerusalem. Some of the Pharisees in the crowd, who did not believe in Jesus, said to him: "Master, stop your disciples!" But Jesus said: "I tell you, that if these should be still, the very stones would cry out!" And when he came into Jerusalem with all this multitude, all the city was filled with wonder. They said: "Who is this?" And the multitude answered: "This is Jesus, the prophet of Nazareth in Galilee!" And Jesus went into the Temple, and looked around it; but he did not stay, because the hour was late. He went again to Bethany, and there stayed at night with his friends. These things took place on Sunday, the first day of the week; and that Sunday in the year is called Palm Sunday, because of the palm branches which the people carried before Jesus. Many people heard him gladly, but the great city was deaf to his pleadings. "O Jerusalem, Jerusalem," he cried, "thou that killest the prophets, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!" [Illustration: _The great city was deaf to his pleadings_] THE STORY OF THE BETRAYAL At the foot of the Mount of Olives, near the path over the hill toward Bethany, there was an orchard of olive trees, called "The Garden of Gethsemane." The word "Gethsemane" means "oil press." Jesus often went to this place with his disciples, because of its quiet shade. At this garden he stopped, and outside he left eight of his disciples, saying to them, "Sit here while I go inside and pray." He took with him the three chosen ones, Peter, James, and John, and went within the orchard. Jesus knew that in a little while Judas would be there with a band of men to seize him; that in a few hours he would be beaten, and stripped, and led out to die. The thought of what he was to suffer came upon him and filled his soul with grief. He said to Peter and James and John: "My soul is filled with sorrow, a sorrow that almost kills me. Stay here and watch while I am praying." He went a little further among the trees, and flung himself down upon the ground, and cried out: "O my Father, if it be possible, let this cup pass away from me; nevertheless, not as I will, but as thou willest!" So earnest was his feeling and so great his suffering that there came out upon his face great drops of sweat like blood, falling upon the ground. After praying for a time, he rose up from the earth and went to his three disciples, and found them all asleep. He awaked them, and said to Peter: "What, could you not watch with me one hour? Watch and pray that you may not go into temptation. The spirit indeed is willing, but the flesh is weak." He left them, and went a second time into the woods, and fell on his face, and prayed again, saying: "O my Father, if this cup cannot pass away, and I must drink it, then thy will be done." He came again to the three disciples, and found them sleeping; but this time he did not awake them. He went once more into the woods, and prayed, using the same words. And an angel from heaven came to him and gave him strength. He was now ready for the fate that was soon to come, and his heart was strong. Once more he went to the three disciples, and said to them: "You may as well sleep on now, and take your rest, for the hour is at hand; and already the Son of man is given by the traitor into the hands of sinners. But rise up and let us be going. See, the traitor is here!" The disciples awoke; they heard the noise of a crowd, and saw the flashing of torches and the gleaming of swords and spears. In the throng they saw Judas standing, and they knew now that he was the traitor of whom Jesus had spoken the night before. Judas came rushing forward, and kissed Jesus, as though he were glad to see him. This was a signal that he had given beforehand to the band; for the men of the guard did not know Jesus, and Judas had said to them: "The one that I shall kiss is the man that you are to take; seize him and hold him fast." Jesus said to Judas, "Judas, do you betray the Son of man with a kiss?" Then he turned to the crowd, and said, "Whom do you seek?" They answered, "Jesus of Nazareth." Jesus said, "I am he." When Jesus said this, a sudden fear came upon his enemies; they drew back and fell upon the ground. After a moment, Jesus said again, "Whom do you seek?" And again they answered, "Jesus of Nazareth." And Jesus said, pointing to his disciples, "I told you that I am he. If you are seeking me, let these disciples go their own way." [Illustration: PETER DENIES CHRIST--"And Peter remembered the word of Jesus, which said unto him, 'Before the cock crow, thou shalt deny me thrice.'"--(Matt. 26:75.)] But as they came forward to seize Jesus, Peter drew his sword, and struck at one of the men in front, and cut off his right ear. The man was a servant of the high-priest, and his name was Malchus. Jesus said to Peter: "Put up the sword into its sheath; the cup which my Father has given me, shall I not drink it? Do you not know that I could call upon my Father, and he would send to me armies upon armies of angels?" Then he spoke to the crowd, "Let me do this." And he touched the place where the ear had been cut off, and it came on again and was well. Jesus said to the rulers and leaders of the armed men: "Do you come out against me with swords and clubs as though I were a robber? I was with you every day in the Temple, and you did not lift your hands against me. But the words in the scriptures must come to pass; and this is your hour." When the disciples of Jesus saw that he would not allow them to fight for him, they did not know what to do. In their sudden alarm they all ran away, and left their Master alone with his enemies. These men laid their hands on Jesus, and bound him, and led him away to the house of the high-priest. There were at that time two men called high-priests by the Jews. One was Annas, who had been high-priest until his office had been taken from him by the Romans, and given to Caiphas, his son-in-law. But Annas still had great power among the people; and they brought Jesus, all bound as he was, first to Annas. Simon Peter, and John, the disciple whom Jesus loved, had followed after the crowd of those who carried Jesus away; and they came to the door of the high-priest's house. John knew the high-priest and went in; but Peter at first stayed outside, until John went out and brought him in. He came in, but did not dare to go into the room where Jesus stood before the high-priest Annas. In the court-yard of the house, they had made a fire of charcoal, and Peter stood among those who were warming themselves at the fire. Annas in the inner room asked Jesus about his disciples and his teaching. Jesus answered him: "What I have taught has been open in the synagogues and in the Temple. Why do you ask me? Ask those that heard me; they know what I said." Then one of the officers struck Jesus on the mouth, saying to him: "Is this the way that you answer the high-priest?" Jesus answered the officer calmly and quietly: "If I have said anything evil, tell what the evil is; but if I have spoken the truth, why do you strike me?" While Annas and his men were thus showing their hate toward Jesus, who stood bound and alone among his enemies, Peter was still in the court-yard warming himself at the fire. A woman, who was a serving-maid in the house, looked at Peter sharply, and finally said to him: "You were one of those men with this Jesus of Nazareth!" Peter was afraid to tell the truth, and he answered her: "Woman, I do not know the man; and I do not know what you are talking about." And to get away from her, he went out into the porch of the house. There another woman-servant saw him and said: "This man was one of those with Jesus!" And Peter swore with an oath that he did not know Jesus at all. Soon a man came by, who was of kin to Malchus, whose ear Peter had cut off. He looked at Peter, and heard him speak, and said: "You are surely one of this man's disciples; for your speech shows that you came from Galilee." Then Peter began again to curse and to swear, declaring that he did not know the man. Just at that moment the loud, shrill crowing of a cock startled Peter; and at the same time he saw Jesus, who was being dragged through the hall from Annas to the council-room of Caiphas, the other high-priest. And the Lord turned as he was passing and looked at Peter. Then there flashed into Peter's mind what Jesus had said on the evening before! "Before the cock crows to-morrow morning, you will three times deny that you have ever known me." Then Peter went out of the high-priest's house into the street; and he wept bitterly because he had denied his Lord. THE STORY OF THE EMPTY TOMB After Jesus was taken before the high-priest where he was ridiculed and the people spat upon him, he was taken before the Roman Governor, Pontius Pilate, who ruled over Judea. He heard their complaints, but did not find any cause for putting him to death. But at last he yielded to their demands, although he declared Jesus was innocent of all wrong. [Illustration: _He heard their complaints_] And so Pontius Pilate, the Roman governor, gave command that Jesus should die by the cross. The Roman soldiers then took Jesus and beat him most cruelly; and then led him out of the city to the place of death. This was a place called "Golgotha" in the Jewish language, "Calvary" in that of the Romans; both words meaning "The Skull Place." With the soldiers, went out of the city a great crowd of people; some of them enemies of Jesus, glad to see him suffer; others of them friends of Jesus, and the women who had helped him, now weeping as they saw him, all covered with his blood and going out to die. But Jesus turned to them and said: "Daughters of Jerusalem, do not weep for me, but weep for yourselves and for your children. For the days are coming when they shall count those happy who have no little ones to be slain; when they shall wish that the mountain might fall on them, and the hills might cover them, and hide them from their enemies!" They had tried to make Jesus bear his own cross, but soon found that he was too weak from his sufferings, and could not carry it. They seized on a man who was coming out of the country into the city, a man named Simon, and they made him carry the cross to its place at Calvary. It was the custom among the Jews to give to men about to die by the cross some medicine to deaden their feelings, so that they would not suffer so greatly. They offered this to Jesus, but when he had tasted it and found what it was, he would not take it. He knew that he would die, but he wished to have his mind clear, and to understand what was done and what was said, even though his sufferings might be greater. At the place Calvary, they laid the cross down, and stretched Jesus upon it, and drove nails through his hands and feet to fasten him to the cross; and then they stood it upright with Jesus upon it. While the soldiers were doing this dreadful work, Jesus prayed for them to God, saying: "Father, forgive them; for they know not what they are doing." The soldiers also took the clothes that Jesus had worn, giving to each one a garment. But when they came to his undergarment, they found that it was woven and had no seams; so they said, "Let us not tear it, but cast lots for it, to see who shall have it." So at the foot of the cross the soldiers threw lots for the garment of Christ. Two men who had been robbers and had been sentenced to die by the cross, were led out to die at the same time with Jesus. One was placed on a cross at his right side, and the other at his left; and to make Jesus appear as the worst, his cross stood in the middle. Over the head of Jesus on his cross, they placed, by Pilate's order, a sign, on which was written: "This is Jesus of Nazareth, The King of the Jews." This was written in three languages; in Hebrew, which was the language of the Jews; in Latin, the language of the Romans, and in Greek. Many of the people read this writing; but the chief priests were not pleased with it. They urged Pilate to have it changed from "The King of the Jews" to "He said, I am King of the Jews." But Pilate would not change it. He said: "What I have written, I have written." And the people who passed by on the road, as they looked at Jesus on the cross, mocked at him. Some called out to him: "You that would destroy the Temple and build it in three days, save yourself. If you are the Son of God, come down from the cross!" And the priests and scribes said: "He saved others, but he cannot save himself. Come down from the cross, and we will believe in you!" And one of the robbers, who was on his own cross beside that of Jesus, joined in the cry, and said: "If you are the Christ, save yourself and save us!" But the other robber said to him: "Have you no fear of God, to speak thus, while you are suffering the same fate with this man? And we deserve to die, but this man has done nothing wrong." Then this man said to Jesus: "Lord, remember me when thou comest into thy kingdom!" And Jesus answered him, as they were both hanging on their crosses: "To-day you shall be with me in heaven." Before the cross of Jesus his mother was standing, filled with sorrow for her son, and beside her was one of his disciples, John, the disciple whom he loved best. Other women besides his mother were there--his mother's sister, Mary the wife of Cleophas, and a woman named Mary Magdalene, out of whom a year before Jesus had sent an evil spirit. Jesus wished to give his mother, now that he was leaving her, into the care of John, and he said to her, as he looked from her to John: "Woman, see your son." And then to John he said: "Son, see your mother." And on that day John took the mother of Jesus home to his own house, and cared for her as his own mother. At about noon, a sudden darkness came over the land, and lasted for three hours. And in the middle of the afternoon, when Jesus had been on the cross six hours of terrible pain, he cried out aloud words which meant: "My God, my God, why hast thou forsaken me!" words which are the beginning of the twenty-second psalm, a psalm which long before had spoken of many of Christ's sufferings. After this he spoke again, saying, "I thirst!" And some one dipped a sponge in a cup of vinegar, and put it upon a reed, and gave him a drink of it. Then Jesus spoke his last words upon the cross: "It is finished! Father, into thy hands I give my spirit!" And then Jesus died. And at that moment, the veil in the Temple between the Holy Place and the Holy of Holies, was torn apart by unseen hands from the top to the bottom. And when the Roman officer, who had charge of the soldiers around the cross, saw what had taken place, and how Jesus died, he said: "Surely this was a righteous man; he was the Son of God." After Jesus was dead, one of the soldiers, to be sure that he was no longer living, ran his spear into the side of his dead body; and out of the wound came pouring both water and blood. There were even among the rulers of the Jews a few who were friends of Jesus, though they did not dare to follow Jesus openly. One of these was Nicodemus, the ruler who came to see Jesus at night. Another was a rich man who came from the town of Arimathea, and was named Joseph. Joseph of Arimathea went boldly in to Pilate, and asked that the body of Jesus might be given to him. Pilate wondered that he had died so soon, for often men lived on the cross two or three days. But when he found that Jesus was really dead, he gave his body to Joseph. Then Joseph and his friends took down the body of Jesus from the cross, and wrapped it in fine linen. And Nicodemus brought some precious spices, myrrh and aloes, which they wrapped up with the body. Then they placed the body in Joseph's own new tomb, which was a cave dug out of the rock, in a garden near the place of the cross. And before the opening of the cave they rolled a great stone. And Mary Magdalene, and the other Mary, and some other women, saw the tomb, and watched while they laid the body of Jesus in it. On the next morning, some of the rulers of the Jews came to Pilate, and said: "Sir, we remember that that man Jesus of Nazareth, who deceived the people, said while he was yet alive, 'After three days I will rise again.' Give orders that the tomb shall be watched and made sure for three days, or else his disciples may steal his body, and then say, 'He is risen from the dead'; and thus even after his death he may do more harm than he did while he was alive." Pilate said to them: "Set a watch, and make it as sure as you can." Then they placed a seal upon the stone, so that no one might break it; and they set a watch of soldiers at the door. And in the tomb the body of Jesus lay from the evening of Friday, the day when he died on the cross, to the dawn of Sunday, the first day of the week, when he arose from the dead and appeared unto his disciples. But the brightest day in all the world was this Sunday morning. For on that day the stone was rolled away from the tomb and Jesus came forth from the dead to gladden his disciples. This he had told them he would do. On this Sunday morning, Mary Magdalene and another Mary, called Salome, came to the tomb, found the stone rolled away and an angel standing by the open tomb. He told them that Jesus was not there, but had risen. Afterward Jesus was with his disciples for forty days, after which he was taken up into heaven. THE STORY OF THE MAN AT THE BEAUTIFUL GATE Soon after Jesus was taken up into heaven, his disciples began to preach, as he had told them to do. They stood up in the streets, and in the Temple, and spoke to the people all the words that Jesus had given to them. And although they could no longer see Jesus, he was with them, and helped them, and gave them great power. The two apostles, Peter and John, were one day going up to the temple at the afternoon hour of prayer, about three o'clock. They walked across the court of the Gentiles, which was a large, open square paved with marble, having on its eastern side a double row of pillars with a roof above them, called Solomon's Porch. In front of this porch was the principal entrance to the Temple, through a gate which was called "The Beautiful Gate." In front of this gate they saw a lame man sitting. He was one who in all his life had never been able to walk; and as he was very poor, his friends carried him every day to this place; and there he sat, hoping that some of those who went into the Temple might take pity on him, and give him a little money. In front of this man Peter and John stopped; and Peter said: "Look at us!" The lame man looked earnestly on the two apostles, thinking they were about to give him something. But Peter said: "Silver and gold have I none; but what I have that I will give you. In the name of Jesus Christ of Nazareth, walk!" And Peter took hold of the lame man's right hand, and raised him up. At once the lame man felt a new power entering into his feet and ankle-bones. He leaped up, and stood upon his feet, and began to walk, as he had never done before in all his life. He walked up the steps with the two apostles, and went by their side into the Temple, walking, and leaping, and praising God. The people who now saw him leaping up and running knew him, for they had seen him every day sitting as a beggar at the Beautiful Gate: and every one was filled with wonder at the change which had come over him. After worshipping and praising God in the Temple, the man, still holding fast to Peter and John, went out with them through the Beautiful Gate, into Solomon's Porch. And in a very few minutes a great crowd of people were drawn together to the place to see the man who had been made well, and to see also the two men who had healed him. Then Peter stood up before the throng of people, and spoke to them: "Ye men of Israel," he said, "why do you look wondering on this man? or why do you fix your eyes upon us, as though by our own power or goodness we had made this man to walk? The God of Abraham, of Isaac, and of Jacob, has in this way shown the power and the glory of his Son Jesus, whom you gave up to his enemies, and whom you refused before Pontius Pilate, when Pilate was determined to set him free. But you refused the Holy One and the Righteous One, and chose a murderer, Barabbas, to be set free in his place; and you killed the Prince of Life, whom God raised from the dead. We who have seen him risen, declare that this is true. And the power of Jesus, through faith in his name, has made this man strong. Yes, it is faith in Christ that has given him this perfect soundness before you all. Now, my brothers, I am sure that you did not know that it was the Son of God and your own Saviour whom you sent to the cross. Therefore turn to God in sorrow for this great sin, and God will forgive you, and in his own time he will send again Jesus Christ. God, who has raised up his Son, is ready to bless you, and turn away every one of you from his sins." While Peter was speaking, the priests, and the captain of the Temple, and the rulers, came upon them; for they were angry as they heard Peter speak these words. They laid hold of Peter and John, and put them into the guardroom for the night. But many of those who had heard Peter speaking believed on Jesus, and sought the Lord; and the number of the followers of Christ rose from three thousand to five thousand. On the next day the rulers came together; and Annas and Caiphas, the high priests, were there, and with them many of their friends. They brought Peter and John, and set them before the company. The lame man who had been healed was still by the side of the two apostles. The rulers asked them: "By what power, or through whom have you done this?" Then Peter spoke boldly: "Ye rulers of the people and elders, if you are asking us about the good deed done to this man who was so helpless, how it was that he was made well, I will tell you that by the name of Jesus of Nazareth whom you put to death on the cross, whom God raised from the dead; even by him this man stands here before you all strong and well. And there is no salvation except through Jesus Christ, for there is no other name under heaven given among men that can save us from our sins." When these rulers saw how bold and strong were the words of Peter and John, they wondered, especially as they knew that they were plain men, not learned in books, and not used to speaking. They remembered that they had seen these men among the followers of Jesus, and they felt that in some way Jesus had given them his power. And as the man who had been healed was standing beside them, they could say nothing to deny that a wonderful work had been done. The rulers sent Peter and John out of the council-room, while they talked together. They said to each other: "What shall we do to these men? We cannot deny that a wonderful work has been done by them, for every one knows it. But we must stop this from spreading any more among the people. Let us command them not to speak to any man about the name of Jesus; and let us tell them, that if they do speak, we will punish them." So they called the two apostles into the room again, and said to them: "We forbid you to speak about Jesus, and the power of his name, to any man. If you do not stop talking about Jesus, we will lay hands on you, and put you in prison, and will have you beaten." But Peter and John answered the rulers: "Whether it is right to obey you or to obey God, you can judge. As for ourselves we cannot keep silent; we must speak of what we have seen and heard." The rulers were afraid to do any harm to Peter and John, because they knew that the people praised God for the good work that they had done; and they would be angry to have harm come to them. For fear of the people, they let them go. And being let go, they went to their own friends, the company who met in the upper room, and there they gave thanks to God for helping them to speak his word without fear. THE STORY OF STEPHEN, THE FIRST MARTYR In the New Testament, in the book of Acts, you will learn how the members of the church in Jerusalem gave their money freely to help the poor. This free giving led to trouble, as the church grew so fast; for some of the widows who were poor were passed by, and their friends made complaints to the apostles. The twelve apostles called the whole church together, and said: "It is not well that we should turn aside from preaching and teaching the word of God to sit at tables and give out money. But, brethren, choose from among yourselves seven good men; men who have the Spirit of God and are wise, and we will give this work to them; so that we can spend our time in prayer and in preaching the gospel." This plan was pleasing to all the church, and they chose seven men to take charge of the gifts of the people, and to see that they were sent to those who were in need. The first man chosen was Stephen, a man full of faith and of the Spirit of God; and with him was Philip and five other good men. These seven men they brought before the apostles; and the apostles laid their hands on their heads, setting them apart for their work of caring for the poor. But Stephen did more than to look after the needy ones. He began to preach the gospel of Christ, and to preach with such power as made every one who heard him feel the truth. Stephen saw before any other man in the church saw, that the gospel of Christ was not for Jews only, but was for all men; that all men might be saved if they would believe in Jesus; and this great truth Stephen began to preach with all his power. Such preaching as this, that men who were not Jews might be saved by believing in Christ, made many of the Jews very angry. They called all the people who were not Jews "Gentiles," and they looked upon them with hate and scorn; but they could not answer the words that Stephen spoke. They roused up the people and the rulers, and set them against Stephen, and at last they seized Stephen, and brought him before the great council of the rulers. They said to the rulers: "This man is always speaking evil words against the Temple and against the law of Moses. We have heard him say that Jesus of Nazareth shall destroy this place, and shall change the laws that Moses gave to us!" This was partly true and partly false; but no lie is so harmful as that which has a little truth with it. Then the high-priest said to Stephen: "Are these things so?" And as Stephen stood up to answer the high-priest, all fixed their eyes upon him; and they saw that his face was shining, as though it was the face of an angel. Then Stephen began to speak of the great things that God had done for his people Israel in the past; how he had called Abraham, their father, to go forth into a new land; how he had given them great men, as Joseph, and Moses, and the prophets. He showed them how the Israelites had not been faithful to God, who had given them such wonderful blessings. Then Stephen said: "You are a people with hard hearts and stiff necks, who will not obey the words of God and his Spirit. As your fathers did, so you do, also. Your fathers killed the prophets whom God sent to them; and you have slain Jesus, the Righteous One!" As they heard these things, they became so angry against Stephen, that they gnashed on him with their teeth, like wild beasts. But Stephen, full of the Holy Spirit, looked up toward heaven with his shining face; and he saw the glory of God, and Jesus standing on God's right hand, and he said: "I see the heavens opened, and the Son of man standing on the right hand of God!" But they cried out with angry voices, and rushed upon him, and dragged him out of the council-room, and outside the wall of the city. And there they threw stones upon him to kill him, while Stephen was kneeling down among the falling stones, and praying: "Lord Jesus, receive my spirit! Lord, lay not this sin up against them!" And when he had said this, he fell asleep in death, the first to be slain for the gospel of Christ. 
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10380	----	Proofreading Team. BIBLE STORIES AND RELIGIOUS CLASSICS WITH AN INTRODUCTION BY ANSON PHELPS STOKES, JR. _ILLUSTRATED BY_ BEATRICE STEVENS 1903 INTRODUCTION There never was a time when the demand for books for young people was so great as it is to-day or when so much was being done to meet the demand. "Children's Counter," "Boys' Books," are signs which, especially at the Christmas season, attract the eye in every large book shop. Tales of adventure, manuals about various branches of nature study, historical romances, lives of heroes--in fact, almost every kind of book--is to be found in abundance, beautifully illustrated, attractively bound, well printed, all designed and written especially for the youth of our land. It is indeed an encouraging sign. It means that the child of to-day is being introduced to the world's best in literature and science and history and art in simple and gradual ways. In the Middle Ages stories of the martyrs and legends of the Church, along with some simple form of catechetical instruction, formed the basis of a child's mental and religious training. Later, during and after the Crusades, the stories of war and the mysteries of the East increased the stock in trade for the homes of Europe; but still the horizon remained a narrow one. Even the invention of printing did not bring to the young as many direct advantages as would naturally be expected. To-day, when Christian missionaries set up a printing press in some distant island of the sea, the first books which they print in the vernacular are almost invariably those parts of the Bible, such as the Gospels and the stories of Genesis, which most appeal to the young, and, what is of special importance, they have the young directly and mainly in mind in their publishing work. This was not true a few centuries ago. The presses were, perhaps naturally and inevitably, almost exclusively occupied with books for the learned world. To be sure, the Legenda Aurea, of which I shall speak later, although not intended primarily for children, proved a great boon to them. So did the Chap Books of England. But it was not until the middle of the eighteenth century, when John Newbery set up his book shop at St. Paul's Churchyard, London, that any special attention was given by printers to the publication, in attractive form, of juvenile books. Newbery's children's books made him famous in his day, but the world seems to have forgotten him. Yet he deserves a monument along with Æsop, and La Fontaine, and Kate Greenaway, and Andersen, and Scott and Henty, and all the other greater and lesser lights who have done so much to gladden the heart and enlarge the mind of childhood and youth. But from Newbery's day to this year of our Lord nineteen hundred and three is a very long jump in what we may call the evolution of juvenile literature, for the preparation of reading matter for young people seems now almost to have reached its climax. There is one field, however, and that the one which this volume tries to cover, which strangely enough seems to have been almost neglected. Of "goody-goody" Sunday School library books of an old-fashioned type, which are insipid and lacking both in virility of thought and literary form, there are, alas, already too many. What we need is something to take their place, something which will furnish real literature, and yet which from subject matter and manner of handling is specially adapted to what I still like to call Sunday reading, a phrase which unfortunately seems to mean little to most people to-day. Bearing this in mind, it is the purpose of this book to gather together, in attractive form, such religious classics as are specially fitted to interest and uplift young people. There is a wide variety in so far as _subject matter_, _source_ and _form_ are concerned, but a certain unity is given to the contents of the volume by the religious note, which, whether brought prominently forward or not, is found alike in all the selections. The Bible has furnished directly or indirectly most of the _subject matter_ here used. The biographies of various Scripture characters appear in large numbers. Adam and Noah head the list, and Peter and Paul bring up the end of a procession of worthies whose heroic deeds as the servants of Jehovah will always appeal to the imagination of youthful minds. But it is not with Bible characters only that this book deals. The lives of Christian saints who entered upon their inheritance, such as Christopher and Sylvester and Francis of Assisi, also have their place, while yet more prominent are stories and poems based on some Bible incidents. Even selections such as Hawthorne's Great Stone Face or Wordsworth's Ode to Duty have their roots deep in the Bible, for they can be understood and explained only by those who know the Revelation it contains. In so far, then, as the subject matter of the volume is concerned, either it or its inspiration can always be traced back to the Bible. When we turn from the Bible material which, as we have seen, supplies both subject and inspiration, to the _source_ from which the selections in their literary form as here given are derived, we find that the old foundations have sufficed for many kinds of structure. Probably the source from which the editor has drawn most largely is the Golden Legend. This work, which was translated into English and printed by Caxton in 1483, although little heard of now, was for several centuries a household word in Christendom. It was the creation of a Genoese Archbishop, Jacobus de Voragine, and dates from about the middle of the thirteenth century. The good Archbishop, using the Bible and the Lives of the Saints as a basis, and as a sharer of the superstitions of the time having unbounded faith in every legend of the Church, put together in simple form for the edification of his flock the various stories about Jewish and Christian worthies which compose the original Legenda Aurea. This was translated into French by one Jean de Vignay in the fourteenth century, and the English version was in turn mainly made from this translation. In the simple, sturdy language of Caxton the book became a most popular one, being often read aloud in the Parish Churches of England, where it helped to familiarize the people, especially the young, with sacred story as represented by the heroes of the Old Testament and the saints of the Church. In Caxton's introduction there is a quaint sentence regarding the name of the book. After mentioning the Latin title, he adds "that is to say in Englyshe the golden legende for lyke as passeth golde in vallwe al other metallys, soo thys legende exedeth all other bokes." Whether the good printer's judgment be justified or no, it is not for us to say. It is true, however, that after the passing of over six centuries since its original production, the editor of this volume in looking for religious classics for young people has made more use of it than of any other collection. All honor, then, to the old Archbishop of Genoa and to William Caxton, who made his work accessible to the youth of England. The only other work which deserves any special mention as a source for the contents of this volume, is the Stories and Tales of Hans Christian Andersen. If ever there was any one who deserved the title of the Children's Friend, surely this son of a poor Danish shoemaker is the man. His Tales have been translated into many languages, and because of their true imagination and their simplicity of expression they have appealed to all children. Ten or more of them appear in this volume. They are charming and wholesome reading, and their continued popularity makes us realize the truth of these closing lines in Andersen's The Old Grave Stones: "The good and the beautiful perish never; they live eternally in tale and song." The other sources from which this collection has been made up are so varied as to require no mention aside from that given with each title. The Master Poets of English Literature have been freely drawn upon: Byron to tell of the Destruction of Sennacherib, Milton to sing of Christ's Nativity, Wordsworth to meditate aloud on Duty, and other great writers to emphasize various deep truths of life. * * * * * As we turn from subject matter and source to _form_, we again find great variety. Almost every kind of literature is represented. The early lengends of the Jewish people, told by the author of the Legenda Aurea almost in the words of Scripture, bring to young and old alike the same lessons about God and Duty. The fact that they are legends, rather than exact history, does not in any way lessen their religious value. Then, too, the book contains allegories, such as that of the Pilgrim's Progress, Christendom's greatest religious classic next to the Bible itself, and those of some of Andersen's Tales. Poetry also is well represented, the selections being in large part suggested by Scripture. There are in addition many stories in the ordinary sense of the word--tales which are entirely the fabric of the imagination, but which, like the selections from Hawthorne, have some great lesson to teach. In fact, the literary forms represented in this volume are almost as numerous as those of the Bible itself. The latter used to be looked upon merely as a storehouse of historic facts and devotional songs; now we see in it Legend, Oratory, Poetry, Allegory, History, Proverb and Prophecy; and we find that all of these forms are used by God's servants to teach His truth to men. * * * * * Sufficient has been said, I think, to show the purpose and scope of this volume and to introduce the reader to its contents. It is my hope and belief that the effort of my friend, Mr. Philip P. Wells, to make this a collection of religious classics in the full meaning of these words may prove successful. My highest wish, however, is that those who read these selections, with their great variety of source and form, may mark the inspiration of thought or incident common to them all, and may find an interest in refreshing what may be an old acquaintance with that Book of Books which gives with classic truth the fundamental subject matter for all deep thought and high aspiration. ANSON PHELPS STOKES, JR. CONTENTS THE LIFE OF ADAM HERE BEGINNETH THE HISTORY OF NOAH THE RAINBOW HERE FOLLOWETH THE LIFE OF ABRAHAM HERE BEGINNETH THE LIFE OF ISAAC, WITH THE HISTORY OF ESAU AND OF JACOB HERE BEGINNETH THE HISTORY OF JOSEPH AND HIS BRETHREN HERE NEXT FOLLOWETH THE HISTORY OF MOSES THE BURIAL OF MOSES THE HISTORY OF JOSHUA THE HISTORY OF SAUL THE HISTORY OF DAVID THE SONG OF DAVID THE STORY OF A CUP OF WATER THE HISTORY OF SOLOMON THE HISTORY OF REHOBOAM A LITTLE MAID HERE FOLLOWETH THE HISTORY OF JOB THE DESTRUCTION OF SENNACHERIB HERE FOLLOWETH THE HISTORY OF TOBIT HERE BEGINNETH THE STORY OF JUDITH THE VISION OF BELSHAZZAR A CHRISTMAS CAROL ON THE MORNING OF CHRIST'S NATIVITY THE BURNING BABE A CRADLE SONG EASTER THE LIFE OF ST. PETER THE APOSTLE THE LIFE OF ST. PAUL THE APOSTLE THE LIFE OF ST. CHRISTOPHER THE SEVEN SLEEPERS THE LIFE OF ST. SILVESTER OF ST. AUSTIN THAT BROUGHT CHRISTENDOM TO ENGLAND EDWIN AND PAULINUS THE LIFE OF ST. GEORGE, MARTYR THE LIFE OF ST. PATRICK OF ST. FRANCIS SONG OF THE EMIGRANTS IN BERMUDA LANDING OF THE PILGRIM FATHERS IN NEW ENGLAND THE PILGRIM'S PROGRESS THE PILGRIM THE GREAT STONE FACE THE GENTLE BOY THE ANGEL THE RED SHOES THE LOVELIEST ROSE IN THE WORLD A VISION OF THE LAST DAY THE OLD GRAVESTONE GOOD-FOR-NOTHING IN THE UTTERMOST PARTS OF THE SEA SOMETHING THE JEWISH GIRL THE STORY OF A MOTHER THE LITTLE MATCH GIRL FLOWERS WITHOUT FRUIT CONTENTMENT THE SEARCH FOR PEACE A SONG OF PRAISE THE TRAVELLER TRUE GREATNESS CHARACTER OF A HAPPY LIFE A THANKSGIVING TO GOD FOR HIS HOUSE FRIENDS DEPARTED THE LAND OF DREAMS ADORATION BIBLE STORIES AND RELIGIOUS CLASSICS THE LIFE OF ADAM _The Sunday of Septuagesima beginneth the story of the Bible, in which is read the legend and story of Adam which followeth_ In the beginning God made and created heaven and earth. The earth was idle and void and covered with darkness. And the spirit of God was borne on the waters, and God said: Be made light, and anon light was made. And God saw that light was good, and divided the light from darkness, and called the light day and darkness night. And thus was made light with heaven and earth first, and even and morning was made one day. The second day he made the firmament, and divided the waters that were under the firmament from them that were above, and called the firmament heaven. The third day were made on the earth herbs and fruits in their kind. The fourth day God made the sun and moon and stars, etc. The fifth day he made the fishes in the water and birds in the air. The sixth day God made the beasts on the earth, every one in his kind and gender. And God saw that all these works were good and said: Make we man unto our similitude and image. Here spake the Father to the Son and Holy Ghost, or else as it were the common voice of three persons, when it was said make we, and to our, in plural number. Man was made to the image of God in his soul. Here it is to be noted that he made not only the soul with the body, but he made both body and soul. As to the body he made male and female. God gave to man the lordship and power upon living beasts. Thus in six days was heaven and earth made and all the ornation of them. And then he made the seventh day on which he rested, not for that he was weary, but ceased his operation, and showed the seventh day which he blessed. Thus he shortly showed the generations of heaven and earth, for here he determined the works of the six days and the seventh day he sanctified and made holy. God had planted in the beginning Paradise a place of desire and delices. And man was made in the field of Damascus; he was made of the slime of the earth. Paradise was made the third day of creation, and was beset with herbs, plants and trees, and is a place of most mirth and joy. In the midst whereof be set two trees, that is the tree of life, and that other the tree of knowing good and evil. And there is a well, which casteth out water for to water the trees and herbs of Paradise. This well is the mother of all waters, which well is divided into four parts. One part is called Phison. This goeth about Inde. The second is called Gijon, otherwise Nilus, and that runneth about Ethiopia, the other two be called Tigris and Euphrates. Tigris runneth toward Assyria, and Euphrates is called fruitful, which runneth in Chaldea. These four floods come and spring out of the same well, and depart, and yet in some place some of them meet again. Then God took man from the place of his creation and brought him into Paradise, for to work there, not to labor needily, but in delighting and recreating him, and that he should keep Paradise. For like as Paradise should refresh him, so should he labor to serve God, and there God gave him a commandment. Every commandment standeth in two things, in doing or forbidding, in doing he commanded him to eat of all the trees of Paradise, in forbidding he commanded that he should not eat of the tree of the knowledge of good and evil. This commandment was given to the man, and by the man it went to the woman. For when the woman was made it was commanded to them both, and hereto he set a pain, saying: Whatsoever day thou eatest thereof thou shalt die by death. God said: It is not good a man to be alone, make we to him an helper like to himself for to bring forth children. Adam supposed that some helper to him had been among the beasts which had been like to him. Therefore God brought to Adam all living beasts of the earth and air, in which he understood them of the water also, which with one commandment all came tofore him. They were brought for two causes, one was because man should give to each of them a name, by which they should know that he should dominate over them, and the second cause was because Adam should know that there was none of them like to him. And he named them in the Hebrew tongue, which was only the language and none other at the beginning. And so none being found like unto him, God sent in Adam a lust to sleep, which was no dream, but as is supposed in an extasy or in a trance; in which was showed to him the celestial court. Wherefore when he awoke he prophesied of the conjunction of Christ to his church, and of the flood that was to come, and of the doom and destruction of the world by fire he knew, which afterward he told to his children. Whiles that Adam slept, God took one of his ribs, both flesh and bone, and made that a woman, and set her tofore Adam. Which then said: This is now a bone of my bones and flesh of my flesh; and Adam gave her a name like as her lord, and said she should be called virago, which is as much as to say as made of a man, and is a name taken of a man. And anon, the name giving, he prophesied, saying: Because she is taken of the side of a man, therefore a man shall forsake and leave father and mother and abide and be adherent unto his wife, and they shall be two in one flesh; and though they be two persons, yet in matrimony and wedlock they be but one flesh, and in other things twain. For why, neither of them had power of his own flesh. They were both naked and were not ashamed, for they stood both in the state of innocence. Then the serpent which was hotter than any beast of the earth and naturally deceivable, for he was full of the devil Lucifer, which was deject and cast out of heaven, had great envy to man that was bodily in Paradise, and knew well, if he might make him to trespass and break God's commandments, that he should be cast out also. Yet he was afeard to be taken or espied of the man, he went to the woman, not so prudent and more prone to slide and bow. And in the form of the serpent, for then the serpent was erect as a man. Bede saith that he chose a serpent having a maiden's cheer [face], for like oft apply to like, and spake by the tongue of the serpent to Eve, and said: Why commanded you God that ye should not eat of all the trees of Paradise? This he said to find occasion to say that he was come for. Then the woman answered and said: Ne forte moriamur, lest haply we die, which she said doubting, for lightly she was flexible to every part. Whereunto anon he answered: Nay in no wise ye shall die, but God would not that ye should be like him in science, and knowing that when ye eat of this tree ye shall be as gods knowing good and evil, he as envious forbade you. And anon the woman, elate in pride and willing to be like to God, accorded thereto and believed him. The woman saw that the tree was fair to look on, and clean and sweet of savor, took and ate thereof, and gave unto Adam of the same, happily desiring him by fair words. But Adam anon agreed, for when he saw the woman not dead he supposed that God had said that they should die to fear them with, and then ate of the fruit forbidden. And anon their sight was opened that they saw their nakedness, and then anon they understood that they had trespassed. And thus they knew that they were naked, and they took fig leaves and sewed them together for to cover their members in manner of breeches. And anon after, they heard the voice of our Lord God walking, and anon they hied him. Our Lord called the man and said: Adam, where art thou? Calling him in blaming him and not as knowing where he was, but as who said: Adam, see in what misery thou art. Which answered: I have hid me, Lord, for I am naked. Our Lord said: Who told thee that thou wert naked, but that thou hast eaten of the tree forbidden? He then not meekly confessing his trespass, but laid the fault on his wife, and on him as giver of the woman to him, and said: The woman that thou gavest to me as a fellow, gave to me of the tree, and I ate thereof. And then our Lord said to the woman: Why didst thou so? Neither she accused herself, but laid the sin on the serpent, and privily she laid the fault on the maker of him. The serpent was not demanded, for he did it not of himself, but the devil by him. And our Lord, cursing them, began at the serpent, keeping an order and congruous number of curses. The serpent was the first and sinned most, for he sinned in three things. The woman next and sinned less than he, but more than the man, for she sinned in two things. The man sinned last and least, for he sinned but in one. The serpent had envy, he lied, and deceived, for these three he had three curses. Because he had envy at the excellence of man, it was said to him: Thou shalt go and creep on thy breast; because he lied he is punished in his mouth, when it was said: Thou shalt eat earth all the days of thy life. Also he took away his voice and put venom in his mouth. And because he deceived, it was said: I shall put enmity between thee and woman, and thy seed and her seed. She shall break thy head, etc. In two things the woman sinned, in pride and eating the fruit. Because she sinned in pride, he meeked her, saying: Thou shalt be under the power of man, and he shall have lordship over thee, and he shall put thee to affliction. Now is she subject to a man by condition and dread, which before was but subject by love; and because she sinned in the fruit, she is punished in her fruit, when it was said to her: Thou shalt bring forth children in sorrow; in the pain of sorrow standeth the curse, but in bringing forth of children is a blessing. And so, in punishing, God forgat not to have mercy. And because Adam sinned but only in eating of the fruit, therefore he was punished in seeking his meat, as it is said to him: Accursed be the earth in thy work, that is to say for thy work of thy sin, for which is made that the earth that brought forth good and wholesome fruits plenteously, from henceforth shall bring forth but seldom, and also none without man's labor, and also sometime weeds, briars, and thorns shall grow. And he added: Thereto shalt thou eat herbs of the earth, as who saith thou shalt be like a beast or jument. He cursed the earth because the trespass was of the fruit of the earth and not of the water. He added thereto to him of labor: In the sweat of thy cheer [face] thou shalt eat thy bread unto the time thou return again into the earth; that is to say till thou die, for thou art earth, and into earth thou shalt go again. Then Adam, wailing and sorrowing the misery that was to come of his posterity, named his wife Eve, which is to say, mother of all living folk. Then God made to Adam and Eve two leathern coats of the skins of dead beasts, to the end that they bare with them the sign of mortality, and said: Lo, Adam is made as one of us, knowing good and evil, now lest he put his hand and take of the tree of life and live ever, as who saith: beware and cast him out, lest he take and eat of the tree of life. And so he was cast out of Paradise, and set in the field of Damascus where as he was made and taken from, for to work and labor there. And our Lord set Cherubim to keep Paradise of delight with a burning sword and pliant, to the end that none should enter there ne come to the tree of life. After then that Adam was cast out of Paradise and set in the world, he engendered Cain, the fifteenth year after he was made, and his sister Calmana; but after another fifteen years was Abel born, and his sister Delbora. When Adam was an hundred and thirty years of age, Cain slew Abel his brother. Truth it is, after many days Cain and Abel offered sacrifice and gifts unto God. It is to be believed that Adam taught his sons to offer to God their tithes and first fruits. Cain offered fruits, for he was a ploughman and tiller of earth, and Abel offered milk and the first of the lambs, Moses saith, of the fattest of the flock. And God beheld the gifts of Abel, for he and his sacrifices were acceptable to our Lord; and as to Cain his sacrifices, God beheld them not, for they were not to him acceptable, he offered withies and thorns. And as some doctors say, fire came from heaven and lighted the sacrifice of Abel, and the gifts of Cain pleased not our Lord, for the sacrifice would not belight nor burn clear in the light of God. Whereof Cain had great envy unto his brother Abel, which arose against him and slew him. And our Lord said to him: Where is Abel thy brother? He answered and said: I wot never, am I keeper of my brother? Then our Lord said: What hast thou done? The voice of the blood of thy brother crieth to thee from the earth, wherefore thou art cursed, and accursed be the earth that received the blood of thy brother by his mouth of thy hands. When thou shalt work and labor the earth it shall bring forth no fruit, but thou shalt be fugitive, vagabond, and void on the earth. This Cain deserved well to be cursed, knowing the pain of the first trespass of Adam, yet he added thereto murder and slaughter of his brother. Then Cain, dreading that beasts should devour him, or if he went forth he should be slain of the men, or if he dwelt with them, they would slay him for his sin, damned himself, and in despair said: My wickedness is more than I can deserve to have forgiveness, whoso find me shall slay me. This he said of dread, or else wishing, as who said, would God he would slay me. Then our Lord said: Nay not so, thou shalt die, but not soon, for whosoever slayeth Cain shall be punished seven sithes more, for he should deliver him from dread, from labor and misery, and added that he should be punished personally sevenfold more. This punition shall endure to him in pain unto the seventh, Lameth, whosomever shall slay Cain shall loose seven vengeances. Some hold that his pain endured unto the seventh generation, for he committed seven sins. He departed not truly, he had envy to his brother, he wrought guilefully, he slew his brother falsely, he denied it, he despaired and damned, he did no penance. And after he went into the east, fugitive and vagabond. Cain knew his wife which bare Enoch, and he made a city and named it Enoch after the name of his son Enoch. Here it showeth well that this time were many men, though their generation be not said, whom Cain called to his city, by whose help he made it, whom he induced to theft and robbery. He was the first that walled or made cities; dreading them that he hurted, for surety he brought his people into the towns. Then Enoch gat Irad, and Irad Mehujael, and he gat Methusael, and he gat Lameth, which was the seventh from Adam and worst, for he brought in first bigamy. This Lameth took two wives, Adah and Zilla; of Adah he gat Jabal which found first the craft to make folds for shepherds and to change their pasture, and ordained flocks of sheep, and departed the sheep from the goats after the quality, the lambs by themselves, and the older by themselves, and understood the feeding of them after the season of the year. The name of his brother was Jubal, father of singers in the harp and organs, not of the instruments, for they were found long after, but he was the finder of music, that is to say of consonants of accord, such as shepherds use in their delights and sports. And forasmuch as he heard Adam prophesy of two judgments by the fire and water, that all things should be destroyed thereby, and that his craft new found should not perish, he did do write it in two pillars or columns, one of marble, another of clay of the earth, to the end that one should endure against the water, and that other against the fire. Josephus saith that the pillar of marble is yet in the land of Syria. Of Zilla he begat Tubal-cain, which found first the craft of smithery and working of iron, and made things for war, and sculptures and gravings in metal to the pleasure of the eyes, which he so working, Tubal, tofore said, had delight in the sound of his hammers, of which he made the consonants and tunes of accord in his song. Noema, sister of Tubal-cain, found first the craft of diverse texture. Lameth was a shooter, and used to shoot at wild beasts, for none use of the meat of them, but only for to have the skins for their clothing, and lived so long that he was blind and had a child to lead him. And on a time by adventure he slew Cain. For Cain was always afeard and hid him among bushes and briars, and the child that led Lameth had supposed it had been some wild beast and directed Lameth to shoot thereat, and so, weening to shoot at a beast, slew Cain. And when he knew that he had slain Cain, he with his bow slew the child, and thus he slew them both to his damnation; therefore as the sin of Cain was punished seven sithes, so was the sin of Lameth seventy sithes and seven. That is to say, seventy-seven souls that came of Lameth were perished in the deluge and Noah's flood; also his wife did him much sorrow, and evil-entreated him. And he being wroth said that he suffered that for his double homicide and manslaughter, yet nevertheless he feared him by pain, saying: Why will ye slay me? he shall be more and sorer punished that slayeth me, than he that slew Cain. Josephus said that when Abel was slain and Cain fled away, Adam when he was one hundred and thirty years old engendered Seth like to his similitude, and he to the image of God. This Seth was a good man, and he gat Enos, and Enos Cainan, and Cainan begot Malaleel, and Malaleel Jared, and Jared Enoch, and Enoch Methuselah, and Methuselah Lamech, and Lamech Noah. And like as in the generation of Cain the seventh was the worst, so in the generation of Seth the seventh was the best, that was Enoch whom God took and brought him into Paradise, unto the time that he shall come with Elias for to convert the hearts of the fathers into the sons. And Adam lived after he had begotten Seth eight hundred years, and engendered sons and daughters. Some hold opinion thirty sons and thirty daughters, and some fifty of that one and fifty of that other. We find no certainty of them in the Bible. But all the days of Adam living here in earth amount to the sum of nine hundred and thirty years. And in the end of his life when he should die, it is said, but of none authority, that he sent Seth his son into Paradise for to fetch the oil of mercy, where he received certain grains of the fruit of the tree of mercy by an angel. And when he came again he found his father Adam yet alive and told him what he had done. And then Adam laughed first and then died. And then he laid the grains or kernels under his father's tongue and buried him in the vale of Hebron; and out of his mouth grew three trees of the three grains, of which trees the cross that our Lord suffered his passion on was made, by virtue of which he gat very mercy, and was brought out of darkness into very light of Heaven. To the which he bring us that liveth and reigneth God, world without end. HERE BEGINNETH THE HISTORY OF NOAH _The First Sunday in Sexagesima_ After that Adam was dead, died Eve and was buried by him. At the beginning, in the first age, the people lived long. Adam lived nine hundred and thirty years, and Methuselah lived nine hundred and sixty-nine years. S. Jerome saith that he died the same year that the flood was. Then Noah was the tenth from Adam in the generation of Seth, in whom the first age was ended. The seventy interpreters say that this first age dured two thousand two hundred and forty-four years. S. Jerome saith not fully two thousand, and Methodius full two thousand, etc. Noah then was a man perfect and righteous and kept God's commandment. And when he was five hundred years old, he gat Shem, Ham, and Japhet. This time men began to multiply on the earth, and the children of God, that is to say of Seth, as religious, saw the daughters of men, that is to say of Cain, and took them to their wives. This time was so much sin on the earth, wherefore God was displeased and determined in his prescience to destroy man that he had made, and said: I shall put man away that I have made, and my spirit shall not abide in man for ever, for he is flesh. As who said, I shall not punish man perpetually as I do the devil, for man is frail, and yet ere I shall destroy him I shall give him space and time of repentance and to amend him, if he will. The time of repentance shall be one hundred and twenty years. Then Noah, righteous and perfect, walked with God, that is in his laws, and the earth was corrupt by sin and filled. When God saw the earth to be corrupt, and that every man was corrupt by sin upon the earth, he said to Noah: The end of all people is come tofore me except them that shall be saved, and the earth is replenished with their wickedness. I shall destroy them with the earth, id est [that is], with the fertility of the earth. Make to thee an ark of tree, hewn, polished, and squared. And make there divers places, and lime it with clay and pitch within and without, that is to wit with glue which is so fervent, that the timber may not be loosed. And thou shalt make it three hundred cubits of length, fifty in breadth, and thirty of height. And make therein divers distinctions of places and chambers and of wardrobes. And the ark had a door for to enter in and come out, and a window was made thereon, which that the Hebrews say was of crystal. This ark was on making, from the beginning that God commanded first to make it, one hundred and twenty years. In which time Noah oft desired the people to leave their sin, and how he had spoken with God, and that he was commanded to make the ship, for God should destroy them for their sin, but if they left it. And they mocked him and said that he raved and was a fool, and gave no faith to his saying and continued in their sin and wickedness. Then, when the ark was perfectly made, God bade him to take into it of all the beasts of the earth, and also of the fowls of the air, of each two, male and female, that they may live. And also of all the meats of the earth that be comestible, that they may serve and feed thee and them. And Noah did all that our Lord commanded him. Then said our Lord to Noah: Enter thou and all thy household into the ark, that is to say thou and thy wife and thy three sons and their three wives. I have seen that thou art rightful in this generation. Of all beasts that be clean thou shalt take seven, and of unclean beasts but only two. And of the birds seven and seven, male and female, that they may be saved on the face of the earth. Yet after seven days I shall rain upon the earth forty days and forty nights, and shall destroy all the substance that I made on the earth. And Noah did all things that our Lord commanded him. He was six hundred years old when the flood began on the earth. And then Noah entered in and his sons, his wife, and the wives of his sons, all into the ark to eschew the waters of the flood. Of all the beasts and the fowls, and of all that moved and had life on earth, male and female, Noah took in to him as our Lord had bidden. And seven days after they were entered, the water began to increase. The wells of the abysms were broken, and the cataracts of heaven were opened, that is to say the clouds, and it rained on the earth forty days and forty nights. And the ark was elevate and borne upon the waters on height above the mountains and hills, for the water was grown higher fifteen cubits above all the mountains, that it should purge and wash the filth of the air. Then was consumed all that was on the earth living, man, woman, and beast and birds. And all that ever bare life, so that nothing abode upon the earth, for the water was fifteen cubits above the highest mountain of the earth. And when Noah was entered he shut the door fast without forth, and limed it with glue. And so the waters abode elevate in height an hundred and fifty days from the day that Noah entered in. And our Lord then remembered Noah and all them that were in the ark with him, and also on the beasts and fowls, and ceased the waters. And the wells and cataracts were closed, and the rains were prohibited, and forbidden to rain no more. The seventh month, the twenty-seventh day of the month, the ark rested on the hills of Armenia. The tenth month, of the first day of the month, the tops of the hills appeared first. After these forty days after the lessing of the waters, Noah opened the window and desired sore to have tidings of ceasing of the flood. And sent out a raven for to have tidings, and when he was gone he returned no more again, for peradventure she found some dead carrion of a beast swimming on the water, and lighted thereon to feed her and was left there. After this he sent out a dove which flew out, and when she could find no place to rest ne set her foot on, she returned unto Noah and he took her in. Yet then were not the tops of the hills bare. And seven days after he sent her out again, which at even returned, bearing a branch of an olive tree, burgeoning, in her mouth. And after other seven days he sent her again, which came no more again. Then in the year of Noah six hundred and one, the first day of the month, Noah opened the covering of the ark and saw that the earth was dry, but he durst not go out, but abode the commandment of our Lord. The second month, the twenty-seventh day of the month, our Lord said to Noah: Go out of the ark, thou and thy wife, thy sons and the wives of thy sons. He commanded them to go conjointly out which disjointly entered, and let go out with them all the beasts and fowls living, and all the reptiles, every each after his kind and gender, to whom our Lord said: Grow ye and multiply upon the earth. Then Noah issued out and his wife, and his sons with their wives, and all the beasts, the same day a year after they entered in, every one after his gender. Noah then edified an altar to our Lord and took of all the beasts that were clean and offered sacrifice unto our Lord; and our Lord smelled the sweetness of the sacrifice and said to Noah: From henceforth I shall not curse the earth for man, for he is prone and ready to fall from the beginning of his youth. I shall no more destroy man by such vengeance. And then our Lord blessed them and said: Grow ye and multiply the earth and be ye lords of all the beasts of the earth, of the fowls of the air, and of the fishes. I have given all things to you, but eat no flesh with the blood. I command you to slay no man, nor to shed no man's blood. I have made man after mine image. Whosomever sheddeth his brother's blood, his blood shall be shed. Go ye forth and grow and multiply and fill the earth. This said our Lord to Noah and his sons: Lo! I have made a covenant with you and with them that shall come after you, that I shall no more bring such a flood to slay all people, and in token thereof I have set my rainbow in the clouds of heaven, for who that trespasseth I shall do justice otherwise on him. Noah lived after the flood three hundred and fifty years. From the time of Adam until after Noah's flood, the time and season was alway green and tempered; and all that time men ate no flesh, for the herbs and fruits were then of great strength and effect, they were pure and nourishing. But after the flood the earth was weaker and brought not forth so good fruit, wherefore flesh was ordained to be eaten. And then Noah began to labor for his livelihood with his sons, and began to till the earth, to destroy briars and thorns and to plant vines. And so on a time Noah had drunk so much of the wine that he was drunk, and lay and slept. Ham, his middlest son, laughed and scorned his father, and called his brethren to see, which rebuked Ham of his folly and sin. And Noah awoke, and when he understood how Ham his son had scorned him, he cursed him and also his son Canaan, and blessed Shem and Japhet. All the days of Noah were nine hundred and fifty years and then he died. And after his death his sons dealed all the world between them, Shem had all Asia, Ham Africa, and Japhet all Europe. Thus was it departed. Asia is the best part and is as much as the other two, and that is in the east. Africa is the south part, and therein is Carthage and many rich countries, therein be blue and black men. Ham had that to his part Africa. The third part is Europe which is in the north and west, therein is Greece, Rome, and Germany. In Europe reigneth now most the christian law and faith, wherein is many a rich realm. And so was the world departed to the three sons of Noah. THE RAINBOW Triumphal arch, that fill'st the sky When storms prepare to part, I ask not proud Philosophy To teach me what thou art. Still seem, as to my childhood's sight, A midway station given, For happy spirits to alight, Betwixt the earth and heaven. Can all that optics teach, unfold Thy form to please me so, As when I dreamt of gems and gold Hid in thy radiant bow? When science from creation's face Enchantment's veil withdraws, What lovely visions yield their place To cold material laws! And yet, fair bow, no fabling dreams, But words of the Most High, Have told why first thy robe of beams Was woven in the sky. When o'er the green undeluged earth Heaven's covenant thou didst shine, How came the world's gray fathers forth To watch thy sacred sign! And when its yellow lustre smiled O'er mountains yet untrod, Each mother held aloft her child To bless the bow of God. The earth to thee her incense yields, The lark thy welcome sings, When, glittering in the freshen'd fields, The snowy mushroom springs. How glorious is thy girdle, cast O'er mountain, tower, and town, Or mirror'd in the ocean vast A thousand fathoms down! As fresh in yon horizon dark, As young thy beauties seem, As when the eagle from the ark First sported in thy beam. For, faithful to its sacred page, Heaven still rebuilds thy span; Nor lets the type grow pale with age That first spoke peace to man. T. CAMPBELL. HERE FOLLOWETH THE LIFE OF ABRAHAM The Sunday called Quinquagesima is read in the church the history of the holy patriarch Abraham which was the son of Terah. This Terah was the tenth from Noah in the generation of Shem. Japhet had seven sons and Ham four sons. Out of the generation of Ham Nimrod came, which was a wicked man and cursed in his works, and began to make the tower of Babel which was great and high. And at the making of this tower, God changed the languages, in such wise that no man understood other. For tofore the building of that tower was but one manner speech in all the world, and there were made seventy-two speeches. The tower was great, it was ten miles about and five thousand and eighty-four steps of height. This Nimrod was the first man that found mawmetry and idolatry, which endured long and yet doth. Then I turn again to Terah which had three sons, which was Abram, Nahor, and Haran. Of Nahor came Us, Bus, and Batuel. Of Us came Job, of Bus came Balaam, and of Batuel Rebekah and Laban. Of Haran came Lot and two daughters, Melcha and Sara. Now I shall speak of Abram of whom our blessed lady came. He wedded Sara, daughter of his brother Haran. Abram was ever faithful and true, he was sixty-five years old when his father died, for whom he mourned till our Lord comforted him, which said to Abram: Abram, make thee ready and go out of thy land and kindred, and also from the house of thy father, and come into the land that I shall show to thee. I shall make thee grow into much people; I shall bless thee and magnify thy name, and thou shalt be blessed, and I shall bless them that bless thee, and curse them that curse thee, and in thee shall be blessed all the kindreds of the earth. Abram was seventy years old when he departed from the land of Haran, and he took with him Sara his wife, and Lot the son of his brother, and their meiny [company], and his cattle and his substance, and came into the land of Canaan, and came into the vale of Sichem, in which were ill people which were the people of Canaan. And our Lord said to Abram: I shall give to thee this land and to thine heirs. Then Abram did raise an altar on which he did sacrifice, and blessed and thanked our Lord. Abram beheld all the land toward the south, and saw the beauty thereof, and found it like as our Lord told him. But he had not been long in the land but that there fell great hunger therein, wherefore he left that country and went into Egypt and took with him Sara his wife. And as they went by the way Abram said to his wife: I fear and dread sore that when we come to this people, which be lawless, that they shall take thee for thy beauty and slay me, because they would use thee. Wherefore say thou art my sister, and I thy brother, and she agreed thereto. And when they were come in to that country the people saw that she was so fair, and anon they told the king, which anon commanded that she should be brought into his presence. And when she was come, God of his good grace so purveyed for her, that no man had power to do her villany. Wherefore the king was feared that God would have taken vengeance on him for her, and sent for Abram and said to him that he should take his wife, and that he had evil done to say, that she was his sister, and so delivered her again, and gave him gold and silver, and bade that men should worship him in all his land, and he should freely at his pleasure depart with all his goods. Then after this Abram took his wife Sara and went home again, and came unto Bethel, and set there an altar of stone, and there he adored and worshipped the name of God. His store and beasts began to multiply, and Lot with his meiny was also there. And their beasts began so sore to increase and multiply, that unnethe [hardly] the country might suffice to their pasture, in so much that rumor and grudging began to sourde and arise between the herdmen of Abram and the herdmen of Lot. Then Abram said to Lot: Lo! this country is great and wide, I pray thee to choose on which hand thou wilt go, and take it for thy meiny and thy beasts. And let no strife be between me and thee, ne between my herdmen ne thy herdmen. Lo! behold all the country is tofore thee, take which thou wilt; if thou go on the right side, I shall go on the left side, and if thou take the left, I will go on the right side. Then Lot beheld the country and saw a fair plain toward flom Jordan, which was pleasant, and the flood ran toward Sodom and Gomorrah, which was like a paradise, and took that part for him. And Abram took toward the west, which was beside the people of Canaan at the foot of mount Mamre. And Lot dwelled in Sodom. The people of Sodom were worst of all people. Our Lord said to Abram: Lift up thine eyes and see directly from the place that thou art now in, from the north to the south, and from the east to the west. All this land that thou seest I shall give thee, and to thy seed for evermore. I shall make thy seed as powder or dust of the earth, who that may number the dust of the earth shall number thy seed. Arise therefore and walk the land in length and in breadth, for I shall give it to thee. Abram moved then his tabernacle and dwelled in the valley of Mamre, which is in Hebron, and set there his tabernacle. It happened soon after that there was a war in that land, that four kings warred again other five kings, which were of Sodom, Gomorrah and other. And the four kings overthrew the five and slew them, and spoiled and took all the substance of the country and took also with them Lot and all his goods. And a man gat away from them and came to Abram, and told him how that Lot was taken and led away. And then anon Abram did do gather his people together, the number of three hundred and eighteen. And followed after, and departed his people in two parties because they should not escape. And Abram smote in among them, and slew the kings, and rescued Lot and all his goods, and delivered the men of Sodom that were taken and the women. And they of Sodom came against him, and Melchisedech came and met with him, and offered to him bread and wine. This Melchisedech was king and priest of Jerusalem and all the country, and blessed Abram. And there Abram gave to him the tythes of all he had. And the king of Sodom would that Abram should have had such prey as he took, but he would not have as much as the latchet of a shoe, and thus gat Abram much love of all the people. After this our Lord appeared to Abram in a vision and said: Abram, dread thee nothing, I am thy protector, and thy reward and meed shall be great. Abram answered: Lord God, what wilt thou give me? Thou wottest well I have no children, and sith I have none I will well that Eleazar the son of my bailiff be my heir. Nay, said our Lord, he shall not be thine heir, but he that shall issue and come of thy seed shall be thine heir. Our Lord led him out and bade him behold the heaven, and number the stars if thou mayst, and said to him, so shall thy offspringing and seed be. And Abram believed it and gave faith to our Lord's words, and it was reputed to him to justice. And our Lord said to him, I am the Lord that led thee out of the land of Ur of the Chaldees for to give to thee this land into thy possession. And Abram said: Lord, how shall I know that I shall possess it? A voice said to Abram: Thy seed shall be exiled into Egypt by the space of four hundred years, and shall be there in servitude, and after, I shall bring them hither again in the fourth generation. Thou shalt abide here unto thy good age, and shalt be buried here, and go with thy fathers in peace. Sara was yet without child, and she had a handmaid named Hagar, an Egyptian, and she on a day said to Abram her husband: Thou seest I may bear no child, wherefore I would thou took Hagar my maid, that thou might get a child which I might keep and hold for mine. And ten year after that Abram had dwelled in that land, he took Hagar, and anon she despised her mistress. Then Sara said to Abram: Thou dost evil. My servant now hath me in despite, God judge this between thee and me. To whom Abram answered: Thine handmaid is in thine hands, chastise her as it pleaseth thee. After this Sara chastised Hagar and put her to so great affliction that she went away; and as she went an angel met with her in the wilderness by a well, and said: Hagar, whence comest and whither goest thou? She answered: I flee away from the face of my lady Sara. To whom the angel said, return again and submit thee by humbleness unto thy lady, and I shall multiply thy seed, and so much people shall come of it that it cannot be numbered for multitude. And he said furthermore: Thou shalt bear a child and shalt call him Ishmael. He shall be a fierce man, he shall be against all men, and all men against him. Then Hagar returned home and served her lady, and soon after this she was delivered of Ishmael. Abram was eighty-six years old when Ishmael was born. When Abram was ninety-nine years, our Lord appeared to him and said: Abram, lo! I am the Lord Almighty, walk thou before me and be perfect, and I shall keep covenant between me and thee and shall multiply thy seed greatly. And Abram fell down lowting low to the earth and thanked him. Then our Lord said I AM, and my covenant I shall keep to thee, thou shalt be father of much people. Thou shalt no more be called Abram, but Abraham, for I have ordained thee father of much people. I shall make thee to increase most abundantly; kings and princes shall come of thee, and shall stablish my covenant between me and thee, and thy seed in thy generations. I shall give to thee and to thy seed after thee the land of thy pilgrimage, all the land of Canaan, into their possession and I shall be their God. Yet said God to Abraham: And thou shalt keep thy covenant to me, and thine heirs after thee in their generations, and this shall be the covenant that ye shall keep and thine heirs after thee. Every child masculine that shall be born shall be circumcised when he is eight days old. And see that the men in your generation be circumcised, begin at thyself and thy children. And all that dwell in thy kindred, who of you that shall not be circumcised shall be cast and put out for ever from my people, because he obeyeth not my statute and ordinance. And thy wife Sara shall be called no more Sara but she shall be called Sarah, and I shall bless her, and shall give to thee a son of her, whom I shall bless also. I shall him increase into nations, and kings of peoples shall come of him. Abraham fell down on his face toward the earth and laughed in his heart, saying: May it be that a woman of ninety years may bear a child? I beseech thee, Lord, that Ishmael may live before thee. Our Lord said to Abraham, Sarah shall bring forth a son whom thou shalt name Isaac, and I shall keep my covenant to him for evermore, and to his heirs after him. And I have heard thy request for Ishmael also. I shall bless him and increase, and shall multiply his seed into much people, twelve dukes shall come of him. I shall keep my covenant to Isaac, whom Sarah shall bring forth the next year. After this on a time, as Abraham sat beside his house in the vale of Mamre in the heat of the day, and as he lift up his eyes, he saw three young men coming to him, and anon as he saw these three standing by him he ran to them and worshipped one alone; he saw three and worshipped but one. That betokeneth the Trinity, and prayed them to be harboured with him, and took water and washed their feet: and prayed them to tarry under the tree, and he would bring bread to them for to comfort them. And they bade him do as he had said, he went and bade Sarah to make three ashy cakes and sent his child for a tender fat calf, which was sodden and boiled. And he served them with butter and milk, and the calf, and set it tofore them. He stood by them, and when they had eaten they demanded him: Where is Sarah thy wife? And he said: Yonder in the tabernacle. And he said, I shall go and come again, and Sarah thy wife shall have a child. And she stood behind the door and heard it and laughed, and said softly to herself: How may it be that I should bear a child? She thought it impossible. Then said our Lord to Abraham: Why laugheth Sarah thy wife, saying in scorn, Shall I bear a child? but as I said to thee before, I shall return and come again, and she shall have a child in that time. And he asked Sarah why she smiled in scorn, and she said she smiled ne laughed not, and our Lord said, It is not so, for thou laughedst. When they had rested Abraham conveyed them on the way. And our Lord said to Abraham: I have not hid from thee what I purpose to do. The cry of Sodom and Gomorrah is multiplied and their sin is much grievous. I shall descend and see if the sin be so great, the stench thereof cometh to heaven, I shall take vengeance and destroy them. Then Abraham said: I hope, Lord, thou wilt not destroy the just and righteous man with the wicked sinner. I beseech thee, Lord, to spare them. Our Lord said: If there be fifty good and righteous men among them, I shall spare them. And Abraham said: Good Lord, if there be found forty, I pray thee to spare them. Our Lord said: If there be forty, I shall spare them, and so from forty to thirty and from thirty to twenty and from twenty to ten, and our Lord said: If there be found ten good men among them, I shall not destroy them. And then our Lord went from Abraham, and he returned home again. That same eventide came two angels into Sodom, and Lot sat at his gate, and when he saw them he went and worshipped them and prayed them to come and rest in his house, and abide there and wash their feet. And they said: Nay, we shall abide here in the street, and Lot constrained them and brought them into his house and made a feast to them. Then said the angels to Lot: If thou have here of thy kindred, sons or daughters, all them that long to thee, lead out of this city, we shall destroy this place, for the cry thereof is come to our Lord, which hath sent us for to destroy them. Lot went unto his kinsmen and said: Arise and take your children, and go out of this city, for our Lord shall destroy it. And they supposed that he had raved or japed [jested]. And as soon as it was day the angels said to Lot: Arise, and take thy wife and thy two daughters, and go out of this town lest ye perish with them. Yet he dissimuling, they took him by the hand and his wife and two daughters, because that God should spare them, and led them out of the city. And there they said to him: Save thy soul and look not behind thee lest thou perish also, but save thee in the mountain. Lot said to them: I beseech thee, my Lord, forasmuch as thy servant hath found grace before thee, and that thou hast showed thy mercy to me, and that peradventure I might take harm on the hill, that I may go into the little city hereby and may be saved there. He said to Lot: I have heard thy prayers, and for thy sake I shall not subvert this town for which thou hast prayed, hie thee and save thyself there, for I may do nothing till thou be therein. Therefore that town is called Zoar. So Lot went in to Zoar; and the sun arose, and our Lord rained from heaven upon Sodom and Gomorrah sulphur and fire, and subverted the cities and all the dwellers of the towns about that region, and all that was there growing and burgeoning. Lot's wife turned her and looked toward the cities, and anon she was turned into a statue or image of salt, which abideth so unto this day. Abraham arose in the morning early, and looked toward the cities, and saw the smoke ascending from the places, like as it had been the light of a furnace. What time our Lord subverted these cities he remembered Abraham, and delivered Lot from the vengeance of the cities in which he dwelled. Then Lot ascended from Zoar and dwelled in the mountain, and his two daughters with him. He dreaded to abide any longer in the town, but dwelled in a cave, he and his two daughters with him. Abraham departed from thence and went southward and dwelled between Kadesh and Shur, and went a pilgrimage to Gerar. He said that his wife was his sister. Abimelech the king of Gerar sent for her and took her. God came to Abimelech in his sleep and said: Thou shalt be dead for the woman that thou hast taken, she hath an husband. Abimelech said: Lord, wilt thou slay a man ignorant and rightful? She said that she was his sister, in the simpleness of my heart and cleanness of my hands I did this. And God said to him: I know well that with a simple heart thou didst it, and therefore I have kept thee from her, now yield the woman to her husband, and he shall pray for thee, he is a prophet and thou shalt live. And if thou deliver her not, thou shalt die, and all they that be in thy house. Abimelech arose up the same night and called all his servants, and told them all these words. All they dreaded sore. Also Abimelech called Abraham and said to him: What hast thou done to us, that we have trespassed to thee? Thou hast caused me and my realm to sin greatly. Thou hast done that thou shouldst not have done. What sawest thou for to do so? Abraham said: I thought that the dread of God was not in this place, and that ye would slay me for my wife; and certainly otherwise she is also my sister, the daughter of my father but not of my mother, and I have wedded her. And after that I went from the house of my father, I said to her: Wheresomever we go say thou art my sister. Then Abimelech took sheep and oxen and servants and maidens, and gave to Abraham, and delivered to him Sarah his wife, and said: Lo! the land is here tofore thee, wheresoever thou wilt, dwell and abide. And he said to Sarah: Lo! I have given to thy brother a thousand pieces of silver, this shall be to thee a veil of thine eyes, and wheresomever thou go, remember that thou wert taken. Abraham prayed for Abimelech and his meiny [company] and God healed him, his wife and all his servants. Our Lord then visited Sarah, and she brought forth a son in her old age, that same time that God had promised. Abraham called his son that she had borne, Isaac, and when he was eight days old he circumcised him as God had commanded, and Abraham was then an hundred years old. Then said Sarah: Who would have supposed that I should give suck to my child, being so old? I laughed when I heard our Lord say so, and all they that shall hear of it may well laugh. The child grew and was weaned, and Abraham made a great feast at the day of his weaning. After this, on a day when Sarah saw the son of Hagar her handmaid play with her son Isaac, she said to Abraham: Cast out this handmaid with her son, the son of the handmaid shall not be heir with my son Isaac. Abraham took this word hard and grievously for his son. Then said God to him: Let it not be hard to thee for thy son and handmaid, whatsomever Sarah say to thee hear her voice, for in Isaac shall thy seed be called. Yet shall I make the son of the handmaid grow into great people, for he is of thy seed. Abraham rose early in the morning, and took bread and a bottle of water, and laid it on her shoulder, and gave to her the child and let her go, which, when she was departed, erred in the wilderness of Beersheba. And when the water was consumed that was in the bottle, she left the child under a tree that was there and went thence as far as a bow shot and sat her down, and said: I shall not see my son die, and there she wept. Our Lord heard the voice of the child, and an angel called Hagar saying, What doest thou, Hagar? Be not afeard, our Lord hath heard the voice of the child from the place which he is now in. Arise and take the child and hold him by the hand, for I shall make him to increase into much people. God opened her eyes and she saw a pit of water, and anon she went and filled the bottle, and gave the child to drink, and abode with him, which grew and dwelled in the wilderness, and became there a young man and an archer, and dwelled also in the desert of Paran. And his mother took to him a wife of the land of Egypt. That same time said Abimelech, and Phicol the prince of his host, unto Abraham: Our Lord is with thee in all things that thou doest. Swear thou by the Lord that thou grieve not me, ne them that shall come after me, ne my kindred, but after the mercy that I have showed to thee, so do to me and to my land in which thou hast dwelled as a stranger. And Abraham said, I shall swear. And he blamed Abimelech for the pit of water which his servants had taken away by strength. Abimelech answered: I know not who hath done this thing, and thou toldest me not thereof, and I never heard thereof till this day. And then after this they made covenant together, and promised each to other to be friends together. After all these things God tempted Abraham, and said to him: Abraham, Abraham. He answered and said: I am here, and he said to him: Take thou thine only son that thou lovest, Isaac, and go into the land of Vision and offer him in sacrifice to me upon one of the hills that I shall show to thee. Then Abraham arose in the night, and made ready his ass, and took with him two young men and Isaac his son. And when they had hewn and gathered the wood together to make sacrifice, they went to the place that God commanded him. The third day after, he lift up his eyes and saw from afar the place, and he said to his children: Abide ye here with the ass, I and my son shall go to yonder place, and when we have worshipped there we shall return to you. Then he took the wood of the sacrifice and laid it on his son Isaac, and he bare in his hands fire and the sword. And as they went both together, Isaac said to his father: Father mine. What wilt thou, my son? said Abraham, and he said: Lo! here is fire and wood, where is the sacrifice that shall be offered? Abraham answered: My son, God shall provide for him a sacrifice well enough. They went forth and came to the place that God had ordained, and there made an altar, and laid the wood thereon, and took Isaac and set him on the wood on the altar, and took his sword and would have offered him up to God. And lo! the angel of God cried to him from heaven saying: Abraham, Abraham, which answered: I am here, and he said to him: Extend not thy hand upon my child, and do nothing to him, now I know that thou dreadest God, and hast not spared thine only son for me. Abraham looked behind him, and saw among the briars a ram fast by the horns, which he took, and offered him in sacrifice for his son. He called that place: The Lord seeth. The angel called Abraham the second time saying: I have sworn by myself, saith the Lord, because thou hast done this thing, and hast not spared thine only son for me, I shall bless thee and shall multiply thy seed as the stars of heaven, and like the gravel that is on the seaside, thy seed shall possess the gates of their enemies, and in thy seed shall be blessed all the people of the earth, for thou obeyedst to me. Abraham then returned to his servants, and went into Beersheba and dwelled there. Sarah lived an hundred and twenty-seven years and died in the city of Arba, which is Hebron in the land of Canaan; for whom Abraham made sorrow and wept, and bought of the children of Heth a field, and buried her worshipfully in a double spelunke. Abraham was an old man, and God blessed him in all his things. He said to the eldest and upperest servant in all his house: I charge and conjure thee by the name of God of heaven and of earth that thou suffer not my son Isaac to take no wife of the daughters of Canaan amongst whom I dwell, but go into the country where my kindred is, and take of them a wife to my son. And the servant answered: If no woman there will come with me into this country, shall I bring thy son into that country from whence thou earnest? Abraham said: Beware that thou lead not my son thither. The Lord of heaven and of earth, that took me from the house of my father and from the place of my nativity, hath said and sworn to me, saying: To thy seed I shall give this land. He shall send his angel tofore thee, and thou shalt take there a wife for my son. If no woman will come with thee thou shalt not be bounden by thine oath, but in no wise lead my son thither. His servant then swore and promised to him that he would so do. He took ten camels of the flock of his lord, and of all his goods bare with him, and went in to Mesopotamia unto the town of Nahor. And he made the camels to tarry without the town by a pit side at such time as the women be wont to come out for to draw water. And there he prayed our Lord, saying: Lord God of my lord Abraham, I beseech thee to help me this day, and do mercy unto my lord Abraham. Lo! I stand here nigh by the well of water, and the daughters of the dwellers of this town come hither for to draw water, therefore the maid to whom I say: Set down thy pot that I may drink, and then she set down her pot and say: I will give to thee drink, and to the camels, that I may understand thereby that she be the maid that thou hast ordained to thy servant Isaac, and thou showest thy mercy to my lord Abraham. He had not fully finished these words with himself, but that Rebekah, daughter of Bethuel, son of Milcah wife of Nahor, brother of Abraham, came out of the town, having a pot on her shoulder, which was a right fair maid, and much beauteous and unknown to the man. She went down to the well and filled her pot with water and returned. The servant of Abraham ran to her and said: I pray thee to give me a little of the water in thy pot for to drink. Which said: Drink, my lord, and lightly took the pot from her shoulder, and held it, and gave him drink. And when he had drunk she said: Yet I shall give to thy camels drink, and draw water for them till all have drunken; and she poured out the water into a vessel that was there for beasts to drink, and ran to the pit and drew water that every one drank his draught. He then thought in himself secretly that God had made him to have a prosperous journey. After they had drunk, he gave her two rings to hang on her ears weighing two shekels, and as many armlets weighing ten shekels, and asked her whose daughter she was, and if there were any room in her father's house to be lodged. And she answered: I am daughter to Bethuel, Nahor's son, and in my father's house is place enough to lodge thee and thy camels, and plenty of chaff and hay for them. And the man inclined down to the ground and worshipped God saying: Blessed be the Lord God of my lord Abraham, which hath not taken away his mercy ne his truth from my lord, and hath brought me in my journey right into the house of my lord's brother. The maid Rebekah ran and told at home all that she had heard. Rebekah had a brother named Laban, which hastily went out to the man where as he was when he had seen the rings in his sister's ears and her poinettes or armlets on her hands; and had heard her say all that the man said. He came to the man that stood by the well yet, and said to him: Come in, thou blessed of God, why standest thou without? I have made ready the house for thee, and have ordained place for thy camels. And brought him in, and strawed his camels, and gave them chaff and hay, and water to wash the camels' feet, and the men's feet that came with him. And they set forth bread tofore him, which said: I shall not eat till I have done mine errand and said wherefore I am come. And it was answered to him, say on, and he said: I am servant of Abraham, and God hath blessed and magnified him greatly and hath given to him oxen and sheep, silver and gold, servants men and women, camels and asses. And Sarah his wife hath brought him forth a son in her old age, and he hath given to him all that he had. And my lord hath charged and adjured me saying: In no wise let my son Isaac have no wife of the daughters of Canaan in whose land he dwelleth, but go unto the house of my father and of my kindred, and of them thou shall take a wife to my son, wherefore I am come hither. And told all how he prayed God of some token, and how Rebekah did to him, and in conclusion desired to have Rebekah for his lord Isaac; and if he would not, that he might depart and go into some other place, on the right side or on the left, to seek a wife for his lord's son. Then Bethuel and Laban said to him: This word is come of God, against his will we may nothing do. Lo! Rebekah standeth tofore thee, take her and go forth that she may be wife unto the son of thy lord, as our Lord hath said. Which words when Abraham's servant had heard, he fell down to the ground and thanked our Lord, and anon took forth silver vessels and of gold and good clothes and gave them to Rebekah for a gift. And to her brethren and mother he gave also gifts, and anon they made a feast, and ate and were joyful together. On the morn betimes, the servant of Abraham arose, and desired to depart and take Rebekah with him and go to his lord. Then the mother and her brethren said: Let the maid abide with us but only ten days, and then take her and go thy way. I pray you, said he, retain ne let [hinder] me not, our Lord hath addressed my way and achieved my errand, wherefore let me go to my lord. And they said: We shall call the maid and know her will; and when she was demanded if she would go with that man, she said: Yea, I shall go with him. Then they let her go, and her nurse with her, and so she departed, and they said to her: Thou art our sister, we pray God that thou mayst increase into a thousand thousand, and that thy seed may possess the gates of their enemies. Then Rebekah and her maidens ascended upon the camels, and followed the servant of Abraham which hastily returned unto his lord. That same time, when they were come, Isaac walked by the way without forth and looked up and saw the camels coming from far. Rebekah espied him and demanded of the servant who that he was that came in the field against them. He answered and said: That is my lord Isaac, and anon she took her pall or mantle and covered her. The servant anon told unto his lord Isaac all that he had done; which received her and led her into the tabernacle of Sarah his mother and wedded her, and took her in to his wife, and so much loved her, that the love attempered the sorrow that he had for his mother. Abraham after this wedded another wife, by whom he had divers children. Abraham gave to Isaac all his possessions, and to his other children he gave movable goods, and departed the sons of his concubines from his son Isaac whilst he yet lived. And all the days of the life of Abraham were one hundred and seventy-five years, and then died in good mind and age, and Isaac and Ishmael buried him by his wife Sarah in a double spelunke [cave]. HERE BEGINNETH THE LIFE OF ISAAC WITH THE HISTORY OF ESAU AND OF JACOB _Which is read in the Church the Second Sunday in Lent_ Isaac was forty years old when he wedded Rebekah and she bare him no children. Wherefore he besought our Lord that she might bring forth fruit. Our Lord heard his prayer, and she had twain sons at once. The first was rough from the head to the foot, and he was named Esau; and the other was named Jacob. Isaac the father was sixty years old when these children were born. And after this, when they were grown to reasonable age, Esau became a ploughman, and a tiller of the earth, and an hunter. And Jacob was simple and dwelled at home with his mother. Isaac the father loved well Esau, because he ate oft of the venison that Esau took, and Rebekah the mother loved Jacob. Jacob on a time had made a good pottage, and Esau his brother had been an hunting all day and came home sore an hungred, and found Jacob having good pottage, and prayed him to give him some, for he was weary and much hungry. To whom Jacob said: If thou wilt sell to me thy patrimony and heritage I shall give thee some pottage. And Esau answered, Lo! I die for hunger, what shall avail me mine inheritance if I die, and what shall profit me my patrimony? I am content that thou take it for this pottage. Jacob then said: Swear that to me thou shalt never claim it, and that thou art content I shall enjoy it, and Esau sware it, and so sold away his patrimony, and took the pottage and ate it, and went his way, setting nothing thereby that he had sold his patrimony. This aforesaid is to bring in my matter of the history that is read, for now followeth the legend as it is read in the church. Isaac began to wax old and his eyes failed and dimmed that he might not clearly see. And on a time he called Esau his oldest son and said to him: Son mine, which answered: Father, I am here ready, to whom the father said: Behold that I wax old and know not the day that I shall die and depart out of this world, wherefore take thine harness, thy bow and quiver with tackles, and go forth an hunting, and when thou hast taken any venison, make to me thereof such manner meat as thou knowest that I am wont to eat, and bring it to me that I may eat it, and that my soul may bless thee ere I die. Which all these words Rebekah heard. And Esau went forth for to accomplish the commandment of his father, and she said then to Jacob: I have heard thy father say to Esau, thy brother: Bring to me of thy venison, and make thereof meat that I may eat, and that I may bless thee tofore our Lord ere I die. Now my son, take heed to my counsel, and go forth to the flock, and bring to me two the best kids that thou canst find, and I shall make of them meat such as thy father shall gladly eat, which when thou hast brought to him and hast eaten he may bless thee ere he die: To whom Jacob answered: Knowest thou not that my brother is rough and hairy and I am smooth? If my father take me to him and taste me and feel, I dread me that he shall think that I mock him, and shall give me his curse for the blessing. The mother then said to him: In me, said she, be this curse, my son, nevertheless hear me; go to the flock and do that I have said to thee. He went and fetched the kids and delivered them to his mother, and she went and ordained them into such meat as she knew well that his father loved, and took the best clothes that Esau had, and did them on Jacob. And the skins of the kid she did about his neck and hands there as he was bare, and delivered to him bread and the pulment that she had boiled. And he went to his father and said: Father mine, and he answered: I am here; who art thou, my son? Jacob said: I am Esau, thy first begotten son, I have done as thou commandedst me, arise, sit and eat of the venison of my hunting that thy soul may bless me. Then said Isaac again to his son: How mightest thou, said he, so soon find and take it, my son? To whom he answered: It was the will of God that such thing as I desired came soon to my hand. Isaac said to him: Come hither to me, my son, that I may touch and handle thee, that I may prove whether thou be my son Esau or not. He came to his father, and when he had felt him, Isaac said: The voice truly is the voice of Jacob, but the hands be the hands of Esau. And he knew him not, for his hands expressed the likeness and similitude of the more brother. Therefore blessing him, he said to him: Thou art then my son Esau? He answered and said: I am he. Then said Isaac: Bring to the meat of thine hunting, my son, that my soul may bless thee; which he offered and gave to his father, and also wine. And when he had eaten and drunken a good draught of the wine, he said to Jacob: Come hither to me, my son, and kiss me; and he went to him and kissed him. Anon as he felt the sweet savour and smell of his clothes, blessing him he said: Lo! the sweet odour of my son is as the odour of a field full of flowers, whom our Lord bless. God give to thee of the dew of heaven, and of the fatness of the earth, abundance of wheat, wine, and oil, and the people serve thee, and the tribes worship thee. Be thou lord of thy brethren, and the sons of thy mother shall bow down and kneel to thee. Whosomever curseth thee, be he accursed, and who that blesseth thee, with blessings be he fulfilled. Unnethe [hardly] had Isaac fulfilled these words and Jacob gone out, when that Esau came with his meat that he had gotten with hunting, entered in, and offered to his father saying: Arise, father mine, and eat of the venison that thy son hath ordained for thee, that thy soul may bless me. Isaac said to him: Who art thou? To whom he answered, I am thy first begotten son Esau. Isaac then was greatly abashed and astonied, and marvelled more than can be thought credible. And then he was in a trance, as the master of histories saith, in which he had knowledge that God would that Jacob should have the blessing. And said to Esau: Who then was he that right now a little tofore thy coming brought to me venison? And I have eaten of all that he brought to me ere thou camest. I have blessed him, and he shall be blessed. When Esau heard these words of his father, he cried with a great cry, and was sore astonied and said: Father, I pray thee bless me also. To whom he said: Thy brother germain is come fraudulently, and hath received thy blessing. Then said Esau: Certainly and justly may his name be called well Jacob, for on another time tofore this he supplanted me of my patrimony, and now secondly he hath undernome from me my blessing. And yet then he said to his father: Hast thou not reserved to me one blessing? Isaac answered: I have ordained him to be thy lord, I have subdued all his brethren to his servitude. I have stablished him in wheat, wine and oil. And after this what shall I do to thee, my son? To whom Esau said: Hast thou not, father, yet one blessing? I beseech thee to bless me. Then with a great sighing and weeping Isaac moved said to him: In the fatness of the earth and in the dew of heaven shall be thy blessing, thou shalt live in thy sword, and shalt serve thy brother. Then was Esau woebegone, and hated Jacob for supplanting him of his blessing that his father had blessed him with, and said in his heart: The days of sorrow shall come to my father, for I shall slay my brother Jacob. This was told to Rebekah, which anon sent for Jacob her son, and said to him: Lo! Esau thy brother threateneth to slay thee, therefore now my son hear my voice and do as I shall counsel. Make thee ready and go to my brother in Aran, and dwell there with him unto the time that his anger and fury be overpast, and his indignation ceased, and that he forget such things that thou hast done to him, and then after that I shall send for thee, and bring thee hither again. And Rebekah went to Isaac her husband and said: I am weary of my life because of the daughters of Heth, if Jacob take to him a wife of that kindred, I will no longer live. Isaac then called Jacob and blessed him and commanded to him saying: I charge thee in no wise to take a wife of the kindred of Canaan, but go and walk into Mesopotamia of Syria, unto the house of Bethuel, father of thy mother, and take to thee there a wife of the daughters of Laban thine uncle. God Almighty bless thee, and make thee grow and multiply, that thou mayst be increased into tourbes of people, and give to thee the blessings of Abraham, and to thy seed after thee, that thou mayst possess and own the land of thy pilgrimage which he granted to thy grandsire. When Isaac had thus said, and given him leave to go, he departed anon, and went into Mesopotamia of Syria to Laban, son of Bethuel, brother of Rebekah his mother. Esau seeing that his father had blessed Jacob and sent him into Mesopotamia of Syria to wed a wife there, and that after his blessing commanded to him saying: Take thou no wife of the daughters of Canaan; and he obeying his father went into Syria, proving thereby that his father saw not gladly the daughters of Canaan, he went to Ishmael, and took him a wife beside them that he had taken tofore, that was Melech, daughter of Ishmael, son of Abraham. Then Jacob departed from Beersheba and went forth on his journey toward Aran. When he came to a certain place after going down of the sun and would rest there all night, he took of the stones that were there and laid under his head and slept in the same place. And there he saw in his sleep a ladder standing on the earth, and the upper end thereof touched heaven, and angels of God ascending and descending upon it, and our Lord in the midst of the ladder saying to him: I am the Lord God of Abraham thy father, and of Isaac; the land on which thou sleepest I shall give to thee and to thy seed, and thy seed shall be as dust of the earth; thou shalt spread abroad unto the east and unto the west, and north and south, and all the tribes of the earth shall be blessed in thee and in thy seed. And I shall be thy keeper wheresoever thou shalt go, and shall bring thee again into this land, and I shall not leave till I have accomplished all that I have said. When Jacob was awaked from his sleep and dreaming, he said: Verily God is in this place, and I wist not of it. And he said dreadingly: How terrible is this place, none other thing is here but the house of God and the gate of heaven. Then Jacob arose early and took the stone that lay under his head, and raised it for witness, pouring oil thereon, and called the name of the place Bethel which tofore was called Luza. And there he made a vow to our Lord, saying: If God be with me and keep me in the way that I walk, and give me bread to eat, and clothes to cover me, and I may return prosperously into the house of my father, the Lord shall be my God, and this stone that I have raised in witness, this shall be called the house of God. And the good of all things that thou givest to me, I shall offer to thee the tithes and tenth part. Then Jacob went forth into the east, and saw a pit in a field and three flocks of sheep lying by it, for of that pit were the beasts watered. And the mouth thereof was shut and closed with a great stone, for the custom was when all the sheep were gathered, they rolled away the stone, and when they had drunken they laid the stone again at the pit mouth. And then he said to the shepherds: Brethren, whence are ye? Which answered: Of Aran. Then he asking them said: Know ye not Laban, son of Nahor? They said: We know him well. How fareth he, said he, is he all whole? He fareth well, said they; and lo! Rachel his daughter cometh there with her flock. Then said Jacob: It is yet far to even, it is yet time that the flocks be led to drink, and after be driven to pasture, which answered: We may not so do till all the beasts be gathered, and then we remove the stone from the mouth of the pit and water our beasts. And as they talked, Rachel came with the flock of her father, for she kept that time the beasts. And when Jacob saw her and knew that she was his erne's [uncle's] daughter, and that they were his erne's sheep, he removed the stone from the pit's mouth, and when her sheep had drunken, he kissed her, and weeping he told her that he was brother to her father and son of Rebekah. Then she hied her and told it to her father, which when he understood that Jacob, his sister's son, was come, he ran against him and, embracing, kissed him, and led him into his house. And when he had heard the cause of his journey he said: Thou art my mouth and my flesh. And when he had been there the space of a month, he demanded Jacob if he would gladly serve him because he was his cousin, and what hire and reward he would have. He had two daughters, the more was named Leah, and the less was called Rachel, but Leah was blear-eyed, and Rachel was fair of visage and well-favored, whom Jacob loved, and said: I shall serve thee for Rachel thy younger daughter seven years. Laban answered: It is better that I give her to thee than to a strange man; dwell and abide with me, and thou shalt have her. And so Jacob served him for Rachel seven years, and him thought it but a little while, because of the great love that he had to her. And at the end of seven years, Jacob said to Laban: Give to me my wife, for the time is come that I should have her. Then Laban called all his friends and made a feast for the wedding, and at night he brought in Leah, the more daughter, and delivered to her an handmaid named Zilpah. Then Jacob, when the morning came, saw that it was Leah. He said to Laban her father: What hast thou done? Have I not served thee for Rachel, why hast thou brought Leah to me? Laban answered: It is not the usage ne custom of our country to give the younger first to be wedded, but fulfil and make an end of this marriage this week, and then shall I give to thee Rachel my daughter for other seven years that thou shalt serve to me. Jacob agreed gladly, and when that week was passed, he wedded Rachel to his wife. To whom Laban her father gave an handmaid named Bilhah. Nevertheless when the wedding of the younger was finished, because of the great love that he had to her, him thought that the other seven years were but short. [And Jacob while he served Laban had these sons: Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulon, Joseph.] When Joseph was born, Jacob said to Laban his wives' father: Give me leave to depart that I may go in to my country and my land; give to me my wives and children for whom I have served thee that I may go hence. Thou knowest what service I have served thee. Laban said to him: I have founden grace in thy sight; I know it by experience that God hath blessed me for thee; I have ordained the reward that I shall give to thee. Then Jacob answered: Thou knowest how I have served thee, and how much thy possession was in my hands. Thou hadst but little when I came to thee, and now thou art rich, God hath blessed thee at mine entry; it is now right that I provide somewhat toward mine house. Laban said: What shall I give to thee? Jacob answered: I will nothing but that thou do that I demand. I shall yet feed and keep thy beasts, and depart asunder all the sheep of divers colors. And all that ever shall be of divers colors and spotty, as well in sheep as in goats, let me have them for my reward and meed, and Laban granted thereto. Then at time of departing, Laban took them of two colors, and Jacob them that were of one color. Thus was Jacob made much rich out of measure, and had many flocks, and servants both men and women, camels and asses. After that Jacob had heard Laban's sons say: Jacob hath taken all that was our father's from him, and of his faculty is made rich, he was abashed and understood well by Laban's looking that he was not so friendly to himward as he had been tofore. And also our Lord said to him that he should return into the land of his fathers and to his generation, and that he would be with him. He then called Rachel and Leah into the field whereas he fed his flocks, and said to them: I see well by your father's visage that he is not toward me as he was yesterday or that other day; forsooth the God of my father was with me, and ye know well how I have served your father with all my might and strength, but he hath deceived me, and hath changed mine hire and meed ten times, and yet our Lord hath not suffered him to grieve me. When he said the beasts of party color should be mine, then all the ewes brought forth lambs of variable colors. And when he said the contrary they brought forth all white. God hath taken the substance of your father and hath given it to me. And now God hath commanded me to depart, wherefore make you ready and let us depart hence. Then answered Rachel and Leah: Shall we have nothing else of our father's faculty and of the heritage of his house? Shall he repute us as strangers, and he hath eaten and sold our goods? Sith God hath taken the goods of our father and hath given it to us and to our children, wherefore all that God commanded to thee, do it. Jacob arose and set his children and his wives upon his camels, and went his way and took all his substance, and flocks, and all that he had gotten in Mesopotamia and went toward his father Isaac into the land of Canaan. That time was Laban gone to shear his sheep, and Rachel stole away the idols of her father. Jacob would not let Laban know of his departing, and when he was departed with all that longed to him of right, he came to the mount of Gilead. It was told to Laban, the third day after, that Jacob was fled and gone, who anon took his brethren and pursued him by the space of seven days and overtook him in the mount of Gilead. He saw our Lord in his sleep saying to him: Beware that thou speak not angrily ne hard words to Jacob. That time Jacob had set his tabernacle in the hill, and when he came thither with his brethren, he said to Jacob: Why hast thou done thus to me to take away my daughters as prisoners taken by sword? Why fleddest thou from me and wouldst not let me have knowledge thereof? Thou hast not suffered me to kiss my sons and daughters, thou hast done follily. Now may I do thee harm and evil, but the God of thy father said to me yesterday: Beware that thou speak no hard words against Jacob. Thou desirest to go to the house of thy father, why hast thou stolen my gods? Jacob answered: That I departed thee not knowing, I dreaded that violently thou wouldst have taken from me thy daughters. And where thou reprovest me of theft, whosoever have stolen thy gods let him be slain tofore our brethren. Seek and what thou findest that is thine, take with thee. He, saying this, knew not that Rachel had stolen her father's gods. Then Laban entered the tabernacle of Jacob and Leah, and sought and found nothing. And when he came into the tabernacle of Rachel, she hied her and hid the idols under the litter of her camel and sat upon it. And he sought and found nought. Then said Rachel: Let not my lord be wroth for I may not arise to thee, for sickness is fallen to me, and so she deceived her father. Then Jacob, being angry and grudging, said to Laban: What is my trespass and what have I sinned to thee that thou hast pursued me, and hast searched everything? What hast thou now founden of all the substance of thy house? Lay it forth tofore my brethren and thy brethren, that they judge between me and thee. I have served thee twenty years and have been with thee, thy sheep and thy goats were never barren. I have eaten no wethers of thy flock, nor beast hath destroyed none. I shall make all good what was stolen. I prayed therefore day and night, I labored both in heat and in cold, sleep fled from mine eyes. Thus I served thee in thy house twenty years, fourteen for thy daughters and six for thy flocks. Thou hast changed mine hire and reward ten times. But if the God of my father Abraham and the dread of Isaac had been with me, haply thou wouldst now have left me naked. Our Lord God hath beholden mine affliction and the labor of mine hands and reproved thee yesterday. Laban answered to him: My daughters and sons, and thy flocks, and all that thou beholdest are thine, what may I do to my sons and nephews? Let us now be friends, and make we a fast league and confederacy together. Then Jacob raised a stone, and raised it in token of friendship and peace, and so they ate together in friendship, and sware each to other to abide in love ever after. And after this Laban arose in the night, and kissed his daughters and sons, and blessed them, and returned into his country. Jacob went forth in his journey that he had taken. Angels of God met him, which when he saw, he said: These be the castles of God, and called that place Mahanaim. He sent messengers tofore him to Esau his brother in the land of Seir, in the land of Edom, and bade them say thus to Esau: This saith thy brother Jacob: I have dwelled with Laban unto this day, I have oxen and asses, servants both men and women. I send now a legation unto my lord that I may find grace in his sight. These messengers returned to Jacob and said: We came to Esau thy brother, and lo! he cometh for to meet thee with four hundred men. Jacob was sore afraid then, and divided his company into twain turmes [two troops], saying: If Esau come to that one and destroy that, that other shall yet be saved. Then said Jacob: O God of my father Abraham, and God of my father Isaac, O Lord that saidst to me, return into thy land and place of thy nativity, and saidst I shall do well to thee, I am the least in all thy mercies, and in thy truth that thou hast granted to thy servant, with my staff I have gone this river of Jordan, and now I return with two turmes. I beseech the Lord keep me from the hands of my brother Esau, for I fear him greatly lest he come and smite down the mother with the sons. Thou hast said that thou shouldest do well to me and shouldest spread my seed like unto the gravel of the sea, and that it may not be numbered for multitude. Then when he had slept that night, he ordained gifts for to send to his brother, goats two hundred, kids twenty, sheep two hundred, and rams twenty; forty kine and twenty bulls, twenty asses and ten foals of them. And he sent by his servants all these beasts; and bade them say that Jacob his servant sent to him this present and that he followeth after. And Jacob thought to please him with gifts. The night following, him thought a man wrestled with him all that night till the morning, and when he saw he might not overcome him, he hurted the sinew of his thigh that he halted thereof, and said to him: Let me go and leave me, for it is in the morning. Then Jacob answered: I shall not leave thee but if thou bless me. He said to him: What is thy name? he answered: Jacob. Then he said: Nay, said he, thy name shall no more be called Jacob, but Israel, for if thou hast been strong against God, how much more shalt thou prevail against men? Then Jacob said to him: What is thy name? tell me. He answered, Why demandest thou my name, which is marvellous? And he blessed him in the same place. Jacob called the name of that same place Penuel, saying: I have seen our Lord face to face, and my soul is made safe. And anon as he was past Penuel the sun arose. He halted on his foot, and therefore the children of Israel eat no sinews because it dried in the thigh of Jacob. Then Jacob lifting up his eyes saw Esau coming and four hundred men with him, and divided the sons of Leah and of Rachel, and of both their handmaidens, and set each handmaid and their children tofore in the first place, Leah and her sons in the second, and Rachel and Joseph all behind. And he going tofore kneeled down to ground and, worshipping his brother, approached him. Esau ran for to meet with his brother, and embraced him, straining his neck, and weeping kissed him, and he looked forth and saw the women and their children, and said: What been these and to whom longen they? Jacob answered: They be children which God hath given to me thy servant and his handmaidens, and their children approached and kneeled down, and Leah with her children also worshipped him, and last of all Joseph and Rachel worshipped him. Then said Esau: Whose been these turmes [troops] which I have met? Jacob answered: I have sent them to thee, my lord, unto the end that I may stand in thy grace. Esau said: I have many myself, keep these and let them be thine. Nay, said Jacob, I pray thee to take this gift which God hath sent me that I may find grace in thy sight, for meseemeth I see thy visage like the visage of God; and therefore be thou to me merciful, and take this blessing of me. Unnethe [hardly] by compelling he taking it, said: Let us go together, I shall accompany thee and be fellow of thy journey. Then said Jacob: Thou knowest well, my lord, that I have young children and tender, and sheep and oxen, which, if I over-labored, should die all in a day, wherefore please it you, my lord, to go tofore, and I shall follow as I may with my children and beasts. Esau answered: I pray thee then let my fellows abide and accompany thee, whatsoever need thou have. Jacob said: It is no need, I need no more but one, that I may stand in thy favor, my lord. And Esau returned then the same way and journey that he came into Seir. And Jacob came to Succoth and builded there an house, and from thence he went in to Shalem, the town of Shechem which is in the land of Canaan, and bought there a part of a field, in which he fixed his tabernacles, of the sons of Hamor father of Shechem for an hundred lambs. And there he raised an altar, and worshipped upon it the strongest God of Israel. After this our Lord appeared to Jacob and said: Arise and go up to Bethel and dwell there, and make there an altar to the Lord that appeared to thee in the way when thou fleddest from thy brother Esau. Jacob then called all them of his house and said: Cast away from you all your strange gods that be among you, and make you clean and change your clothes; arise and let us go into Bethel, and make we there an altar to our Lord that heard me in the day of my tribulation, and was fellow of my journey. Then they gave to him all their strange gods, and the gold that hung on their ears, and he dalf a pit behind the city of Shechem and threw them therein. And when they departed, all the countries thereabout were afraid and durst not pursue them. Then Jacob came to a place called Luz which is in the land of Canaan, and all the people with him, which otherwise is called Bethel. He edified there an altar to our Lord, and named that place the House of God. Our Lord appeared to him in that place when he fled from his brother Esau. That same time died Deborah, the nurse of Rebekah, and was buried at the root of Bethel under an oak. Our Lord appeared again to Jacob after that he was returned from Mesopotamia of Syria, and was come into Bethel, and blessed him saying: Thou shalt no more be called Jacob but Israel shall be thy name, and called him Israel, and said to him: I am God Almighty, grow and multiply, folks and peoples of nations shall come of thee, kings shall come of thy loins. The land that I gave to Abraham and Isaac I shall give to thee and thy seed; and vanished from him. He then raised a stone for a remembrance in the place where God spake to him, and anointed it with oil, calling the name of the place Bethel. He went thence and came in veer time unto the land that goeth to Ephrath, in which place Rachel bare a son. And the death drawing near, she named him Benoni, which is as much to say as the son of my sorrow. The father called him Benjamin, that is to say the son of the right hand. There Rachel died and was buried in the way toward Ephrath, that is Bethlehem. Jacob raised a title upon her tomb; this is the title of the monument of Rachel unto this present day. Jacob went thence and came to Isaac his father into Mamre the city of Arbah, that is Hebron, in which dwelled Abraham and Isaac. And all the days of Isaac were complete, which were an hundred and fourscore years, and he consumed and died in good mind, and Esau and Jacob his sons buried him. Thus endeth the history of Isaac and his two sons Esau and Jacob. HERE BEGINNETH THE HISTORY OF JOSEPH AND HIS BRETHREN _Which is read the Third Sunday in Lent_ Joseph when he was sixteen years old began to keep and feed the flock with his brethren, he being yet a child, and was accompanied with the sons of Bilhah and Zilpah, wives of his father. Joseph complained on his brethren, and accused them to their father of the most evil sin. Israel loved Joseph above all his sons for as much as he had gotten him in his old age, and made for him a motley coat. His brethren then seeing that he was beloved of his father more than they were, hated him and might not speak to him a peaceable word. It happed on a time that Joseph dreamed, and saw a sweven [dream], and told it to his brethren, which caused them to hate him yet more. Joseph said to his brethren: Hear ye my dream that I had; methought that we bound sheaves in the field, and my sheaf stood up and yours standing round about and worshipped my sheaf. His brethren answered: Shalt thou be our king and shall we be subject and obey thy commandment? Therefore this cause of dreams and of these words ministered the more fume of hate and envy. Joseph saw another sweven and told to his father and brethren: Methought I saw in my sleep the sun, the moon, and eleven stars worship me. Which when his father and his brethren had heard, the father blamed him, and said: What may betoken this dream that thou sawest? Trowest thou that I, thy mother and thy brethren, shall worship thee upon the earth? His brethren had great envy hereat. The father thought and considered a thing secretly in himself. On a time when his brethren kept their flocks of sheep in Shechem, Israel said to Joseph: Thy brethren feed their sheep in Shechem, come and I shall send thee to them, which answered: I am ready, and he said: Go and see if all things be well and prosperous at thy brethren and beasts, and come again and tell me what they do. He went from the vale of Hebron and came unto Shechem. There a man found him erring in the field, and asked him what he sought, and he answered: I seek my brethren, tell me where they feed their flocks. The man said to him: They been departed from this place, I heard them say Let us go in to Dothan. Which then when his brethren saw him come from far, tofore he approached to them they thought to slay him, and spake together saying: Lo! see the dreamer cometh. Come and let us slay him and put him into this old cistern. And we shall say that some wild evil beast hath devoured him, and then shall appear what his dreams shall profit him. Reuben hearing this, thought for to deliver him from their hands, and said: Let us not slay him ne shed his blood, but keep your hands undefouled. This he said, willing to keep him from their hands and render him again to his father. Anon then as he came they took off his motley coat, and set him into an old cistern that had no water. As they sat for to eat bread they saw Ishmaelites coming from Gilead, and their camels bringing spices and raisins into Egypt. Then said Judah to his brethren: What should it profit us if we slew our brother and shed his blood? It is better that he be sold to Ishmaelites and our hands be not defouled, he is our own brother and our flesh. His brethren agreed to his words, and drew him out of the cistern, and sold him to the Midianitish merchants passing forth by to Ishmaelites for thirty pieces of silver, which led him into Egypt. At this time when he was sold Reuben was not there, but was in another field with his beasts. And when he returned and came unto the cistern and found not Joseph, he tare his clothes for sorrow, and came to his brethren and said: The child is not yonder, whither shall I go to seek him? He had supposed his brethren had slain him in his absence. They told him what they had done, and took his coat, and besprinkled it with the blood of a kid which they slew, and sent it to their father saying: See whether this be the coat of thy son or not, this we have found. Which anon as the father saw it said: This is my son's coat, an evil wild beast hath devoured him, some beast hath eaten him; and rent his clothes and did on him a sackcloth, bewailing and sorrowing his son a long time. All his sons gathered them, together for to comfort their father and assuage his sorrow, but he would take no comfort, but said: I shall descend to my son into hell for to bewail him there. And thus, he abiding in sorrow, the Midianites carried Joseph into Egypt, and sold him to Potiphar, eunuch of Pharaoh, master of his knights. Thus was Joseph led into Egypt, and Potiphar, prince of the host of Pharaoh, an Egyptian, bought him of the hands of Ishmaelites. Our Lord God was always with Joseph, and he was wise, ready, and prosperous in all manner of things. He dwelled in his lord's house and pleased so well his lord, that he stood in his grace that he made him upperest and above all other, and betook him the rule and governance of all his house, which well and wisely governed the household and all that he had charge of. Our Lord blessed the house of Egypt for Joseph's sake, and multiplied as well in beasts as in fields all his substance. Joseph was fair of visage and well favored. After many days the lady, his master's wife, beheld and cast her eyes on Joseph, and tempted him to sin. He refused that, and would not attend ne listen to her words, ne would not consent to so sinful a work, and said to her: Lo! hath not my lord delivered to me all that he hath in his house? and he knoweth not what he hath, and there is nothing therein but that it is in my power and at my commandment except thee, which art his wife. How may I do this evil and sin to my lord? Such manner, or semblable words, he said daily to her, and the woman was the more desirous and grievous to the young man, and he always forsook and refused the sin. And when the lady saw that she was refused, she cried and called the men of the house and accused Joseph falsely. When the lord heard this, anon he gave faith and believed his wife, and being sore wroth, set Joseph in prison where the prisoners of the king were kept and he was there fast set in. Our Lord God was with Joseph, and had mercy on him, and made him in the favor and grace of the chief keeper of the prison, in so much that he delivered to Joseph the keeping of all the prisoners, and what he did was done, and the chief jailer was pleased with all. Our Lord was with him and directed all his works. After this it fell so that two officers of the king's trespassed unto their lord, wherefore he was wroth with them and commanded them to the prison whereas Joseph was. That one of them was the butler, and that other the baker; and the keeper betook them to Joseph to keep, and he served them. After a while that they had been in prison they both saw on one night a dream of which they were astoned and abashed, and when Joseph was come in to serve them, and saw them heavy, he demanded them why they were heavier than they were wont to be, which answered: We have dreamed and there is none to interpret it to us. Joseph said to them: Suppose ye that God may not give me grace to interpret it? Tell to me what ye saw in your sleep. Then the butler told first and said: Methought I saw a vine had three branches, and after they had flowered the grapes were ripe, and then I took the cup of Pharaoh in my hand, and took the grapes and wrang out of them wine into the cup that I held, and presented it to Pharaoh to drink. Joseph answered: The three branches be yet three days, after which Pharaoh shall remember thy service and shall restore thee into thy foremost office and gree, for to serve him as thou wert wont to do. Then I pray thee to remember me when thou art at thine above, and be to me so merciful to sue unto Pharaoh that he take me out of this prison, for I was stolen out of the land of Hebrews and am innocently set here in prison. Then the master baker saw that he had wisely interpreted the butler's dream; he said: Methought that I had three baskets of meat upon my head, and in that one basket that was highest methought I bare all the meat of the bakehouse and birds came and ate of it. Joseph answered: This is the interpretation of the dream; the three baskets be three days yet to come, after which Pharaoh shall smite off thy head and shall hang thee on the cross, and the birds shall tear thy flesh. And the third day after this Pharaoh made a great feast unto his children, and remembered him, among the meals, on the master butler and the master baker. He restored his butler unto his office, and to serve him of the cup, and that other was hanged, that the truth of the interpreter was believed and proved. Notwithstanding the master butler in his wealth forgat Joseph his interpreter. Two years after Pharaoh saw in his sleep a dream. Him thought he stood upon the river, from which he saw seven oxen ascend to the land which were fair and right fat, and were fed in a fat pasture; he saw other seven come out of the river, poor and lean, and were fed in places plenteous and burgeoning. These devoured the other that were so fat and fair. Herewith he started out of his sleep, and after slept again, and saw another dream. He saw seven ears of corn standing on one stalk, full and fair of corns, and as many other ears void and smitten with drought, which devoured the beauty of the first seven. In the morning Pharaoh awoke and was greatly afeard of these dreams, and sent for all conjectors and diviners of Egypt, and wise men; and when they were gathered he told to them his dream, and there was none that could interpret it. Then at last the master butler, remembering Joseph, said: I knowledge my sin, on a time the king being wroth with his servants, sent me and the master of the bakers into prison, where we in one night dreamed both prodigies of things coming. And there was a child of the Hebrews, servant to the jailer, to whom we told our dreams and he expounded them to us and said what should happen; I am restored to mine office and that other is hanged on the cross. Anon, by the king's commandment, Joseph was taken out of prison and shaved, bathed, and changed his clothes, and brought tofore Pharaoh, to whom he said: I saw a dream which I have showed unto wise men, and there is none that can tell me the interpretation thereof. To whom Joseph answered: God shall answer by me things prosperous to Pharaoh. Then Pharaoh told to him his dreams, like as is tofore written, of the seven fat oxen and seven lean, and how the lean devoured the fat, and in likewise of the ears. Joseph answered: The king's dreams are one thing which God hath showed to Pharaoh. The seven fat oxen and the seven ears full, betoken seven years to come of great plenty and commodious, and the seven lean oxen, and the seven void ears smitten with drought, betoken seven years after them of great hunger and scarcity. Lo! there shall come first seven years of great fertility and plenty in all the land of Egypt, after whom shall follow other seven years of so great sterility, barrenness, and scarcity, that the abundance of the first shall be all forgotten. The great hunger of these latter years shall consume all the plenty of the first years. The latter dream pertaineth to the same, because God would that it should be fulfilled. Now therefore let the king provide for a man that is wise and witty, that may command and ordain provosts and officers in all places of the realm, that they gather into garners and barns the fifth part of all the corn and fruits that shall grow these first seven plenteous years that be to come, and that all this wheat may be kept in barns and garners in towns and villages, that it may be made ready against the coming of the seven scarce years that shall oppress by hunger all Egypt, to the end that the people be not enfamined. This counsel pleased much to Pharaoh and to all his ministers. Then Pharaoh said to his servants: Where should we find such a man as this is, which is fulfilled with the spirit of God? And then he said to Joseph: Forasmuch as God hath showed to thee all that thou hast spoken, trowest thou that we might find any wiser than thou or like to thee? Thou shalt be upperest of my house, and to the commandment of thy mouth all people shall obey. I only shall go tofore thee and sit but one seat above thee. Yet said Pharaoh to Joseph: Lo! I have ordained thee above and master upon all the land of Egypt. He took a ring from his hand and gave it into his hand, and clad him with a double stole furred with bise; and a golden collar he put about his neck, and made him to ascend upon his chair; the second trumpet crying that all men should kneel tofore him, and that they should know him upperest provost of all the land of Egypt. Then said the king of Egypt to Joseph: I am Pharaoh, without thy commandment shall no man move hand nor foot in all the land of Egypt. He changed his name and called him in the tongue of Egypt: The saviour of the world. He gave to him a wife named Asenath, daughter of Poti-phera, priest of Eliopoleos. Joseph went forth then into the land of Egypt. Joseph was thirty years old when he stood in the favor and grace of Pharaoh. And he went round about all the region of Egypt. The plenteousness and fertility of the seven years came, and sheaves and shocks of corn were brought in to the barns; all the abundance of fruits was laid in every town. There was so great plenty of wheat that it might be compared to the gravel of the sea, and the plenty thereof exceedeth measure. Joseph had two sons by his wife ere the famine and hunger came, which Asenath the priest's daughter brought forth, of whom he called the name of the first Manasseh, saying: God hath made me to forget all my labors, and the house of my father hath forgotten me. He called the name of the second son Ephraim, saying: God hath made me to grow in the land of my poverty. Then passed the seven years of plenty and fertility that were in Egypt, and the seven years of scarcity and hunger began to come, which Joseph had spoken of tofore, and hunger began to wax and grow in the universal world; also in all the land of Egypt was hunger and scarcity. And when the people hungered they cried to Pharaoh asking meat, to whom he answered: Go ye to Joseph, and whatsoever he saith to you do ye. Daily grew and increased the hunger in all the land. Then Joseph opened the barns and garners, and sold corn to the Egyptians, for the hunger oppressed them sore. All provinces came into Egypt for to buy meat to them, and to eschew the hunger. Jacob, father unto Joseph, heard tell that corn and victuals were sold in Egypt, and said to his sons: Why be ye negligent? I have heard say that corn is sold in Egypt; go ye thither and buy for us that is necessary and behoveful, that we may live, and consume not for need. Then the ten brethren of Joseph descended into Egypt for to buy wheat, and Benjamin was left at home with the father, because whatsoever happed to the brethren in their journey. Then they entered into the land of Egypt with others for to buy corn. There was great famine in the land of Canaan, and Joseph was prince in the land of Egypt, also by his commandment wheat was sold unto the people. Then when his brethren were come and had adored and worshipped him, he anon knew them, and spake to them, as to strangers, hard words, demanding them saying: Whence be ye? Which answered: Of the land of Canaan, and come hither to buy that is necessary for us. And though he knew his brethren, yet was he unknown of them. He remembered the dreams that he sometime had seen, and told them and said: Ye be spies and be come hither for to espy the weakest places of this land, which said to him: It is not so, my lord, but we thy servants be come for to buy victuals. We be all sons to one man, we come peaceably, ne we thy servants think ne imagine none evil. To whom he answered: It is all otherwise, ye be come for to espy and consider the secretest places of this realm. Then they said: We are twelve brethren, thy servants, sons of one man in the land of Canaan, the youngest is at home with our father, and that other is dead. That is, said he, that I said; ye be spies. Now I have of you the experience. I swear to you by the health of Pharaoh ye shall not depart till that your youngest brother come. Send ye one of you for him to bring him hither. Ye shall abide in fetters in prison till the truth be proved whether the things that ye have said be true or false, else, by the health of Pharaoh, ye be spies. And delivered them to be kept three days. The third day they were brought out of prison, to whom he said: I dread God, if ye be peaceable as ye say, do as ye have said, and ye shall live. Let one brother be bounden in prison, and go ye your way, and lead home the wheat that ye have bought into your houses, and bring to me with you your youngest brother, that I may prove your words, that ye die not. They did as he said, and spake together: We be worthy and well deserved to suffer this, for we have sinned in our brother, seeing his anguish when he prayed us and we heard him not, therefore this tribulation is fallen upon us. Of whom Reuben said: Said not I to you, in no wise sin not ye in the child, and ye would not hear me? Now his blood is wroken. They knew not that Joseph understood them, forasmuch as he spake alway to them by an interpreter. Then Joseph turned him a little and wept. After he returned to them, and took Simeon in their presence and bound him, and sent him to prison, and commanded to his ministers to fill their sacks with wheat, and to put each man's money in their sacks, and above that to give them meat to spend in their way; which did so. And they took their wheat and laid it on their asses and departed on their way. After, one of them, on the way, opened his sack for to give his beast meat, and found his money in the mouth of his sack and said to his brethren: My money is given to me again, lo! I have found it in my sack. And they were all astonied: What is this that God hath done to us? Then they came home to their father in the land of Canaan and told to him all things that was fallen to them, saying: The lord of the country hath spoken hard to us and had supposed that we been spies of that province, to whom we answered that, we were peaceable people ne were no such spies, and that we were twelve sons gotten of one father, one is dead and the youngest is with our father in the land of Canaan. Which then said to us: Now shall I prove whether ye be peaceable or no. Ye shall leave here one brother with me, and lead home that is necessary for you, and go your way and see that ye bring with you your youngest brother that I may know that ye be none espies and that ye may receive this brother that I hold in prison, and then forthon what that ye will buy ye shall have license. And this said, each of them poured out the wheat, and every man found his money bounden in the mouth of every sack. Then said Jacob their father: Ye have made me without children. Joseph is gone and lost, Simeon is bounden in prison, and Benjamin ye will take away from me, on me come all these evils. To Reuben answered: Slay my two sons if I bring him not again to thee; deliver him to me in my hand, and I shall restore him again to thee. The father said: My son shall not go with you, his brother is dead and he is left now alone, if any adversity should hap to him in the way that ye go into, ye shall lead my old hairs with sorrow to hell. In the meanwhile famine and hunger oppressed all the land greatly. And when the corn that they brought from Egypt was consumed, Jacob said to his sons: Return ye into Egypt and buy for us some meat, that we may live. Judah answered: That man said to us, under swearing of great oaths, that: Ye shall not see my face ne come into my presence, but if ye bring your youngest brother with you. Therefore if thou wilt send him with us, we shall go together and shall buy for us that shall be necessary, and if thou wilt not we shall not go. The man said as we oft have said to thee, that if we bring him not we shall not see his visage. Israel said to them: This have ye done into my misery, that ye told to him that ye had another brother. And they answered: The man demanded of us by order our progeny, if our father lived, if we had any brother. And we answered him consequently after that he demanded, we wist not what he would say, ne that he said bring your brother with you. Send the child with us that we may go forth and live, and that we ne our children die not for hunger. I shall receive thy son, and require him of my hand. If I lead him not thither and bring him again, I shall be guilty to thee of the sin ever after. If there had been no delay of this, we had been there and come again by this time. Then Israel their father said to them: If it be so necessary as ye say, do ye as ye will; take with you of the best fruits of this land in your vessels, and give ye and present to that man gifts, a little raisins, and honey, storax, stacten, terebinthe, and dates, and bear with you double money, and also the same money that ye found in your sacks, lest there be any error therefore; and take with you Benjamin, your brother. My God, that is almighty, make him pleasant unto you, and that ye may return in safety with this your brother and him also that he holdeth in prison; I shall be as a man barren therewhiles, without children. Then the brethren took the gifts and double money and Benjamin, and went forth into Egypt, and came and stood tofore Joseph; whom when he had seen, and Benjamin, he commanded to the steward of his house that he should do slay sheep and calves and make a feast, for these brethren shall dine with me this day. He did as he was commanded and brought the men unto his lord's house. Then were they all afeard and said softly together: Because of the money that we had in our sacks we be brought in that he take us with the default, and shall by violence bring us and our asses into servitude. Wherefore they said to the steward of the house, in the gate of the house ere they entered, saying: We pray thee to hear us: the last time that we came to buy victual, which when we had bought and departed, and were on our way, for to give our beasts meat we opened our sacks, and we found in the mouth of our sacks our money that we had paid, which we now bring again of the same weight, and we have more other for to buy to us that shall be necessary. It is not in our conscience to have it, we weet never who put it in our sacks. He answered to him: Peace be among you, fear ye nothing, the God of your father hath given to you the treasure that ye found in your sacks, for the money that ye paid to me I have it ready. And then he brought in Simeon to them, and brought them into the house, and washed their feet, and gave meat to their asses. They made ready and ordained their gifts and presents against the coming of Joseph. They heard say that they should dine and eat there. Then Joseph entered into the house, and they offered to him the gifts, holding them in their hands, and worshipped him falling down to the ground. And he debonairly saluted them and demanded them, saying: Is your father in good health of whom ye told me, liveth he yet? They answered: Thy servant our father is in good health and liveth yet, and kneeled down and worshipped him. Then, said he, casting his eyes on his brother Benjamin that was of one mother, and said: Is this your young brother of whom ye told me? And also said, God be merciful to thee, my son; he hied him from themward, for he was moved in all his spirits and wept on his brother, and went into his bedchamber. After this he washed his visage and came out making good countenance and commanded to set bread on the board, and after that he set his brethren in order, each after their age, and ate together, and Joseph sat and ate with the Egyptians. For it was not lawful to the Egyptians to eat with the Hebrews. And each of them were well served, but Benjamin had the best part, and they ate and drank so much that they were drunken. Then Joseph commanded the steward of his house to fill their sacks with wheat as much as they might receive, and the money of the wheat put it into every man's sack, and take my cup of silver, and the money of the youngest, and put that in his sack. And all this was done. And on the morn betimes they were suffered to depart with their asses. And when they were gone out of the town and a little on their way, then Joseph said to his steward: Make thee ready and ride after, and say to them: Why have ye done evil for good? The cup that my lord is accustomed to drink in, ye have stolen, ye might not do a worse thing. He did as Joseph had commanded and overtook them, and said to them all by order like as he had charge, which answered: Why saith your lord so, and doth to us his servants such letting? The money that we found in our sacks we brought again to thee from the land of Canaan, and how may it follow that we should steal any gold or silver from the house of thy lord? Look! at whom it be found of us all thy servants, let him die. Which said to them: Be it after your sentence, at whom that it ever be found he shall be my servant and the others shall go free and be not guilty. Then he hied and set down all their sacks, beginning at the oldest unto the youngest, and at last found the cup in the mouth of the sack of Benjamin. Then they all for sorrow cut and rent their clothes, and laded their asses again, and returned all into the town again. Then Judah entered first with his brethren unto Joseph and all they together fell down platte to the ground. To whom Joseph said: Why have ye done thus? Know not ye that there is no man like to me in the science of knowledge? To whom Judah answered: What shall we answer to thee, my lord; or what shall we speak or rightfully desire? God hath found and remembered the iniquity of us thy servants, for we be all thy servants, yea, we and he at whom the cup was found. Joseph answered: God forbid that I should so do, whosoever stole the cup shall be my servant, and go ye your way, for ye shall be free and go to your father. Then Judah approached near him and spake with a hardy cheer to him and said: I beseech thee my lord to hear me thy servant that I may say to thine audience a word, and that thou wilt not be wroth to thy servant. Thou art next to Pharaoh; my lord, thou demandedst first of us thy servants: Have ye a father or brother? And we answered to thee, my lord: Our father is an old man and we have a brother a young child which was born to him in his old age, whose brother of the same mother is dead, and he is an only son whom the father loveth tenderly. Thou saidst to us thy servants: Bring him hither to me that I may see. We told to thee my lord for truth: our father may not forego the child, if he forego him certainly he shall die. And thou saidst to us, thy servants: But if ye bring him not with you, ye shall no more see my visage. Then when we came to our father and told him all these things, and our father bade us to return and buy more corn. To whom we said: We may not go thither but if our youngest brother go with us, for if he be absent we dare not approach, ne come to the presence of the man; and he answered to us: Ye know well that my wife brought to me forth but two sons, that one went out, and ye said that wild beasts had devoured him, and yet I heard never of him ne he appeared not. If now ye should take this my son and anything happened to him in the way ye should bring my hoar hair with sorrow to hell. Therefore if I should come home to my father and bring not the child with me, sith the soul and health of my father dependeth of this child, and see that he is not come with us, he shall die and we thy servants should lead his old age with wailing and sorrow to hell. I myself shall be thy proper servant which have received him upon my faith and have promised for him, saying to my father: If I bring him not again I shall be guilty of the sin to my father ever after. I shall abide and continue thy servant for the child in the ministry and service of thee my lord. I may not depart, the child being absent, lest I be witness of the sorrow that my father shall take. Wherefore I beseech thee to suffer this child to go to his father and receive me into thy service. Thus said Judah, with much more; as Josephus, Antiquitatum, rehearseth more piteously, and saith moreover that the cause why he did do hide the cup in Benjamin's sack, was to know whether they loved Benjamin or hated him as they did him, what time they sold him to the Ishmaelites. Then this request made, Joseph might no longer forbear, but commanded them that stood by to withdraw them, and when all men were gone out sauf he and his brethren, he began to say to them weeping: I am Joseph your brother, liveth yet my father? The brethren were so afeard that they could not speak ne answer to him. Then he debonairly said to them: Come hither to me; and when they came near him he said: I am Joseph your brother that ye sold into Egypt; be ye not afeard nor think not hard unto you that ye sold me into these regions. God hath sent me tofore you into Egypt for your health. It is two years since the famine began, and yet been five years to come in which men may not ear, sow, ne reap. God hath sent me tofore you that ye should be reserved on the earth, and that ye may have meat to live by. It is not by your counsel that I was sent hither, but by the will of God, which hath ordained me father of Pharaoh, and lord of all his house, and prince in all the land of Egypt. Hie you, and go to my father, and say ye to him: This word sendeth thee thy son Joseph: God hath made me lord of the universal land of Egypt, come to me lest thou die, and thou shalt dwell in the land of Goshen. Thou shalt be next me, thou and thy sons and the sons of thy sons, and I shall feed thy sheep, thy beasts and all that thou hast in possession. Yet rest five year to come of famine, therefore come lest thou perish, thy house, and all that thou owest. Lo! your eyes and the eyes of my brother Benjamin see that my mouth speaketh these words to you. Show ye to my father all my glory and all that ye have seen in Egypt. Hie ye and bring him to me. This said, he embraced his brother Benjamin about his neck and wept upon each of them. After this they durst better speak to him. Anon it was told and known all about in the King's hall that Joseph's brethren were come. And Pharaoh was joyful and glad thereof and all his household. And Pharaoh said to Joseph that he should say to his brethren: Lade ye your beasts and go into the land of Canaan, and bring from thence your father and kindred, and come to me, and I shall give you all the goods of Egypt, that ye may eat the marrow of the earth. Command ye also that they take carriages of this land of Egypt, for the carriage of their children and wives, and say to them: Take your father and come as soon as ye may, and leave nothing behind you, for all the best things shall be yours. The sons of Israel did as they were commanded. To whom Joseph gave carriages after the commandment of Pharaoh, and meat to eat by the way. He commanded to give to every each two garments. To Benjamin he gave three hundred pieces of silver, with five garments of the best, and also he sent clothing to his father, adding to them ten asses which were laden with all riches of Egypt, and as many asses laden and bearing bread and victual to spend by the way. And thus he let his brethren depart from him saying: Be ye not wroth in the way. Then they thus departing came into the land of Canaan to their father, and showed all this to their father, and said: Joseph thy son liveth and he lordeth in all the land of Egypt. When Jacob heard this he awoke as a man had been awaked suddenly out of his sleep, yet nevertheless he believed them not, and they told to him all the order of the matter. When he saw the carriage and all that he had sent, his spirit revived and said: It sufficeth to me if Joseph my son yet live, I shall go and see him ere I die. Then Israel went forth with all that he had and came to the pit where tofore he had sworn to God; and slew there beasts to make sacrifices to the God of Isaac his father. He heard God by a vision that same night saying to him: Jacob, Jacob, to whom he answered: I am here all ready. God said to him: I am strongest God of thy father Isaac, dread thee not, but descend down into Egypt. I shall make thee to grow there into great people. I shall descend with thee thither, and I shall bring thee again when thou returnest. Joseph soothly shall put his hands upon thine eyes. Jacob then arose on the morn early, and his sons took him with their children and wives and set them on the carriages that Pharaoh had sent to bring him and all that he had into the land of Canaan. And so came into Egypt with all his progeny, sons and children, etc. These be the names of the sons of Israel that entered with him into Egypt. The first begotten Reuben with his children four. Simeon with his seven sons. Levi with his three sons. Judah and his sons three. Issachar and his four sons. Zebulon and his sons three. These were sons of Leah that Jacob gat in Mesopotamia, and Dinah his daughter. All these sons and daughters were thirty-three. Gad also entered with his children seven. Asher with his children five and of his children's children two. These were sons of Zilpah, in number sixteen. The sons of Rachel were Joseph and Benjamin. Joseph had two sons in the land of Egypt by his wife Asenath, Manasseh and Ephraim. The sons of Benjamin were ten. All these children that came of Rachel were in number fourteen. Dan entered with one son, and Naphtali with four sons. These were the children of Bilhah; they were in number seven. All the souls that were issued of his seed that entered into Egypt with him, without the wives of his sons, were sixty-six. The sons of Joseph that were born in Egypt twain. Summa of all the souls of the house of Jacob that entered into Egypt were in all seventy. Jacob sent them tofore him Judah unto Joseph, to show to him his coming. And he came to Joseph in Goshen, and anon Joseph ascended his chariot and went for to meet his father, and when he saw him, he embraced him meekly and wept. And his father received him joyously and embraced also him. Then said the father to Joseph: Now shall I die joyously because I have seen thy visage. Then said Joseph to his brethren and to all the house of his father: I shall go and ascend to Pharaoh and shall say to him, that my brethren and the house of my father that were in the land of Canaan be come to me, and be men keeping sheep, and can the manner well for to keep the flocks of sheep, and that they have brought with them their beasts, and all that ever they had. When he shall call you and ask you of what occupation ye be, ye shall say: We be shepherds, thy servants, from our childhood unto now, and our fathers also. This shall ye say that ye may dwell in the land of Goshen, for the Egyptians have spite unto herdmen of sheep. Then Joseph entered tofore Pharaoh and said to him: My father, my brethren, their sheep and beasts be come from the land of Canaan, and be in the land of Goshen. And he brought five of his brethren tofore the king, whom he demanded of what occupation they were of. They answered: We be keepers of sheep, thy servants, we and our fathers, we be come to dwell in thy land, for there is no grass for the flocks of sheep of us thy servants, the famine is so great in the land of Canaan. We beseech thee that thou command us thy servants to dwell in the land of Goshen. Then said the king to Joseph: Thy father and thy brethren be come to thee, the land of Egypt is at thy commandment, make thou them to dwell in the best place, and deliver to them the land of Goshen. And if thou know them for conning, ordain they to be masters of my beasts. After this Joseph brought his father in, and made him stand tofore the king which blessed him, and was demanded of the king how old he was. He answered: The days of the pilgrimage of my life be an hundred and thirty years, small and evil, and yet I am not come unto the days of my fathers that they have lived. And he blessed the king and went out. Then Joseph gave to his father and brethren possession in Egypt in the best soil of Rameses like as Pharaoh had commanded, and there fed them, giving to each of them victual. In all the world was scarcity of bread, and hunger and famine oppressed specially and most, the land of Egypt and the land of Canaan. Of which lands Joseph gat all the money for selling of wheat, and brought it into the king's treasury. When all people lacked money, all Egypt came to Joseph saying: Give us bread, why die we to the lacking money. To whom he answered: Bring to me your beasts and I shall give you for them victuals, if ye have no money: which when they brought, he gave to them victuals and food for horses, sheep, oxen and asses, and sustained them one year for changing of their beasts. Then came they again the second year and said: We hide not from thee our lord that our money is failed and also our beasts be gone, and there is nothing left but our bodies and our land. Why then shall we die in thy sight? And we ourselves and also our land shall be thine, buy us into bondship and servitude of the king, and give us seed to sow lest the earth turn into wilderness. Then Joseph bought all the land of Egypt, every man selling his possessions for the vehement hunger that they had. He subdued all unto Pharaoh, and all his people from the last terms of Egypt unto the utterest ends of the same, except the land longing to the priests, which was given to them by the king, to whom were given victuals openly out of all the barns and garners, and therefore they were not compelled to sell their possessions. Then said Joseph to all the peoples: Lo, now ye see and know that Pharaoh oweth and is in possession of you and of your land. Take to you seed and sow ye the fields that ye may have fruit. The fifth part thereof ye shall give to the king and four parts I promise to you to sow, and for meat to your servants and to your children. Which answered: Our health is in thine hand, let our lord only behold us and we shall gladly serve the king. From that time unto this present day, in all the land of Egypt the fifth part is paid to the king; and it is holden for a law, except the land longing to the priests which is free from this condition. Then Israel dwelled in Egypt in the land of Goshen, and was in possession thereof. He increased and multiplied greatly, and lived therein seventeen years. And all the years of his life were an hundred and seven and forty years. When he understood that the day of his death approached, he called to him his son Joseph and said to him: If I may find so much grace in thy sight, do to me so much mercy as thou promise and swear that thou bury me not in Egypt, but that I may rest with my fathers, and take and carry me from this land, and lay me in the sepulchre of my forefathers. To whom Joseph answered: I shall do that thou hast commanded. Then said he: Swear to me, and so he swore. And then Israel adored and worshipped our Lord, and turned him toward his bed's head. Then this done, anon after it was told to Joseph that his father was sick and feeble; who anon took his sons Manasseh and Ephraim and came to his father. Anon it was told to the father: Lo thy son Joseph cometh to thee, which then was comforted, and sat up in his bed. And Joseph entered in, and Jacob said: Almighty God appeared to me in Luz which is in the land of Canaan, and he blessed me and said: I shall increase thee and multiply thee into tourbes of peoples, I shall give to thee this land and to thy seed after thee in sempiternal possession, therefore thy two sons that be born to thee in this land of Egypt tofore I came hither to thee, shall be my sons Ephraim and Manasseh, they shall be reputed to me as Simeon and Reuben. The other that thou shalt get after them shall be thine, and shall be called in the name of their brethren in their possessions. Then he, seeing Joseph's sons, said to him: Who be these children? Joseph answered: They be my sons which God hath given to me in this place. Bring them hither, said he, to me that I may bless them. Israel's eyes were dimmed and might not see clearly for great age. He took them to him and kissed them and said to Joseph: I am not defrauded from the sight of thee, and furthermore God hath showed to me thy seed. Then when Joseph took them from his father's lap, he worshipped him kneeling low to the earth, and set Ephraim on his right side, and on the left side of Israel, and Manasseh on the right side of his father Israel, which took his right hand and laid it on the head of Ephraim the younger brother, and his left hand on the head of Manasseh which was first born. Then Jacob blessed the sons of Joseph and said: God, in whose sight walked my fathers Abraham and Isaac, God that hath fed me from my youth unto this present day, the angel that hath kept me from all evil bless these children, and my name be called on them, and the names of my fathers Abraham and Isaac, and grow they into multitude upon earth. Then Joseph seeing that his father set his right hand upon the head of Ephraim the younger brother took it heavily, and took his father's hand and would have laid it on the head of Manasseh, and said to his father; Nay father, it is not convenient, that ye do, this is the first begotten son, set thy right hand on his head. Which renied that and would not do so, but said: I wot, my son, I wot what I do, and this son shall increase into peoples and multiply, but his younger brother shall be greater than he, and his seed shall grow into gentiles, and blessed them, saying that same time: In thee shall be blessed Israel, and shall be said: God make thee like to Ephraim and Manasseh. And he said to Joseph his son: Lo! now I die and God shall be with you, and shall reduce and bring you again into the land of your fathers; and I give to thee one part above thy brethren, which I gat and won from the hand of the Amorite with my sword and my bow. Then Jacob called his sons tofore him and said to them: Gather ye altogether tofore me, that I may show to you things that be to come, and hear your father Israel. And there he told to each of them his condition singularly. And when he had blessed his twelve sons he commanded them to bury him with his fathers in a double spelunke which is in the field of Ephron the Hittite against Mamre in the land of Canaan which Abraham bought. And this said he gathered to him his feet and died. Which anon as Joseph saw, he fell on his visage and kissed him. He commanded to his masters of physic and medicines, which were his servants, that they should embalm the body of his father with sweet spices aromatic; which was all done, and then went they sorrowing him forty days. The Egyptians wailed him seventy days, and when the wailing was past, Joseph did say to Pharaoh how he had sworn and promised to bury him in the land of Canaan. To whom Pharaoh said: Go and bury thy father like as thou hast sworn. Which then took his father's body and went, and with him were accompanied all the aged men of Pharaoh's house, and the noblest men of birth of all the land of Egypt, the house of Joseph with his brethren, without the young children, flocks and beasts, which they left in the land of Goshen. He had in his fellowship chariots, carts and horsemen, and was a great tourbe and company, and came over Jordan where as they hallowed the exequies by great wailing seven days long. And when they of the country saw this plaint and sorrowing they said: This is a great sorrow to the Egyptians. And that same place is named yet the bewailing of Egypt. The children of Israel did as they were commanded, and bare him into the land of Canaan, and buried him in the double spelunke which Abraham had bought. Then when Jacob the father was buried, Joseph with all his fellowship returned into Egypt. Then his brethren after the death of their father spake together privily, and dreading that Joseph would avenge the wrong and evil that they had done to him, came to him and said: Thy father commanded us ere he died that we should say thus to thee: We pray thee that thou wilt forget, and not remember the sin and trespass of thy brethren, ne the malice that they executed in thee. We beseech thee that thou wilt forgive to thy father, servant of God, this wickedness. Which when Joseph heard he wept bitterly, and his brethren came to him kneeling low to the ground and worshipped him, and said, We be thy servants. To whom he answered: Be ye nothing afeard ne dread you not, ween ye that ye may resist God's will? Ye thought to have done to me evil, but God hath turned it into good, and hath exalted me as ye see and know, that he should save much people. Be ye nothing afeard, I shall feed you and your children. And comforted them with fair words, and spake friendly and joyously to them. And he abode and dwelled still in Egypt with all the house of his father, and lived an hundred and ten years, and saw the sons of Ephraim in to the third generation. After these things he said to his brethren: After my death, God shall visit you and shall do you depart from this land unto the land that he promised to Abraham, Isaac, and Jacob. When that time shall come, take my bones and lead them with you from this place, and then died. Whose body was embalmed with sweet spices and aromatics and laid in a chest in Egypt. HERE NEXT FOLLOWETH THE HISTORY OF MOSES _Which is read in-the Church on Mid-lent Sunday_ These be the names of the children of Israel that entered into Egypt with Jacob, and each entered with their household and meiny. Reuben, Simeon, Levi, Judah, Issachar, Zebulon, Benjamin, Dan, Naphtali, Gad, and Asher; they were all in number that entered seventy. Joseph was tofore in Egypt. And when he was dead and all his brethren and kindred, the children of Israel grew and multiplied greatly, and filled the earth. Then was there a new king upon Egypt which knew nothing of Joseph, and said to his people: Lo! and see the people of Israel is great, and stronger than we be, come and let us wisely oppress them, lest they multiply and give us battle and fight with us and drive us out of our land. Then he ordained provosts and masters over them to set them awork and put them to affliction of burdens. They builded to Pharaoh two towns, Pithom and Raamses. How much more they oppressed them, so much the more they increased and multiplied. The Egyptians hated the children of Israel and put them to affliction, scorning and having envy at them, and oppressed bitterly their life with hard work and sore labors of tile and clay, and grieved all them in such works. Then Pharaoh commanded to his people saying: Whatsomever is born of males cast ye into the river, and what of women keep ye them and let ye them live. After this was a man of the house of Levi went out and took a wife of his kindred, which conceived and brought forth a son, and he saw him elegant and fair, and hid him three months, and when he might no longer hide him, took a little crib of rushes and wickers and pitched it with glue and pitch, and put therein the child, and set it on the river, and let it drive down in the stream, and the sister of the child standing afar, considering what should fall thereof. And it happed that same time, the daughter of king Pharaoh descended down to the river for to wash her in the water, and her maidens went by the brink, which then, when she saw the little crib or fiscelle she sent one of her maidens to fetch and take it up, which so fetched and brought to her, and she saw therein lying a fair child; and she having pity on it said: This is one of the children of the Hebrews. To whom anon spake the sister of the child: Wilt thou, said she, that I go and call thee a woman of the Hebrews that shall and may nourish this child? She answered: Go thy way. The maid went and called his mother, to whom Pharaoh's daughter said: Take this child and nourish him to me, and I shall give to thee thy meed and reward. The mother took her child and nourished it, and when it was weaned and could go she delivered it to the daughter of king Pharaoh, whom she received and adopted instead of a son and named him Moses, saying that I took him out of the water. And he there grew and waxed a pretty child. And as Josephus, Antiquitatum, saith: This daughter of Pharaoh, which was named Termuthe, loved well Moses and reputed him as her son by adoption, and on a day brought him to her father, who for his beauty took him in his arms and made much of him, and set his diadem on his head, wherein was his idol. And Moses anon took it, and cast it under his feet and trod on it, wherefore the king was wroth, and demanded of the great doctors and magicians what should fall of this child. And they kalked on his nativity and said: This is he that shall destroy thy reign and put it under foot, and shall rule and govern the Hebrews. Wherefore the king anon decreed that he should be put to death. But others said that Moses did it of childhood and ought not to die therefore, and counselled to make thereof a proof, and so they did. They set tofore him a platter full of coals burning, and a platter full of cherries, and bade him eat, and he took and put the hot coals in his mouth and burned his tongue, which letted his speech ever after; and thus he escaped the death. Josephus saith that when Pharaoh would have slain him, Termuthe, his daughter, plucked him away and saved him. Then on a time as Moses was full grown, he went to his brethren, and saw the affliction of them, and a man of Egypt smiting one of the Hebrews, his brethren. And he looked hither and thither and saw no man. He smote the Egyptian and slew him and hid him in the sand. And another day he went out and found two of the Hebrews brawling and fighting together; then he said to him that did wrong: Why smitest thou thy neighbor? which answered: Who hath ordained thee prince and judge upon us? wilt thou slay me as thou slewest that other day an Egyptian? Moses was afeard and said to himself: How is this deed known and made open? Pharaoh heard hereof and sought Moses for to slay him, which then fled from his sight and dwelled in the land of Midian, and sat there by a pit side. The priest of Midian had seven daughters which came thither for to draw water, and to fill the vessels for to give drink to the flocks of the sheep of their father. Then came on them the herdmen and put them from it. Then rose Moses and defended the maidens and let them water their sheep, which then returned to their father Jethro. And he said to them: Why come ye now earlier than ye were wont to do? They said that a man of Egypt hath delivered us from the hand of the herdmen, and also he drew water for us and gave to the sheep drink. Where is he, said he, why left ye the man after you? go call him that he may eat some bread with us. Then Moses sware that he would dwell with him. And he took Zipporah one of his daughters aad wedded her to his wife, which conceived and bare him a son whom he called Gershom, saying: I was a stranger in a strange land. She brought to him forth another son whom he named Eleazar, saying: The God of my father is my helper and hath kept me from the hand of Pharaoh. Long time after this died the king of Egypt, and the children of Israel, wailing, made great sorrow for the oppression of their labor, and cried unto God for help. Their cry came unto God of their works, and God heard their wailing, and remembered the promise he made with Abraham, Isaac, and Jacob, and our Lord beheld the children of Israel and knew them. Moses fed the sheep of Jethro his wife's father. When he had brought the sheep into the innermost part of the desert he came unto the mount of God, Oreb. Our Lord appeared to him in flame of fire in the midst of a bush, and he saw the fire in the bush, and the bush burned not. Then said Moses, I shall go and see this great vision why the bush burneth not. Our Lord then beholding that he went for to see it, called him, being in the bush, and said: Moses, Moses, which answered: I am here. Then said our Lord: Approach no nearer hitherward. Take off thy shoon from thy feet, the place that thou standest on is holy ground. And said also: I am God of thy fathers, God of Abraham, and God of Isaac, and God of Jacob. Moses then hid his face, and durst not look toward God. To whom God said: I have seen the affliction of my people in Egypt, and I have heard their cry of the hardness that they suffer in their works, and I knowing the sorrow of them am descended to deliver them from the hand of the Egyptians, and shall lead them from this land into a good land and spacious, into a land that floweth milk and honey, unto the places of Canaanites, Hittites, Amorites, Perizzites, Hivites and Jebusites. The cry of the children of Israel is come to me, I have seen their affliction, how they be oppressed of the Egyptians. But come to me and I shall send thee unto Pharaoh that thou shalt lead the children of Israel out of Egypt. Then Moses said to him: Who am I that shall go to Pharaoh and lead the children out of Egypt? To whom God said: I shall be with thee, and this shall be the sign that I send thee. When thou shalt have led out my people of Egypt, thou shalt offer to God upon this hill. Moses said unto God: Lo! if I go to the children of Israel and say to them: God of your fathers hath sent me to you; if they say: What is his name? what shall I say? Our Lord said to Moses: I am that I am. He said: Thus shalt thou say to the children of Israel: He that is, sent me to you, and yet shalt thou say to them: The Lord God of your fathers, God of Abraham, God of Isaac, and God of Jacob, hath appeared to me saying: This is my name for evermore, and this is my memorial from generation to generation. Go and gather together the seniors and aged men of Israel, and say to them: The Lord God of your fathers hath appeared to me, God of Abraham, God of Isaac, and God of Jacob, saying: Visiting I have visited you, and have seen all that is fallen in Egypt, and I shall lead you out of the affliction of Egypt into the land of Canaan, Ethei, etc., unto the land flowing milk and honey, and they shall hear thy voice. Thou shalt go and take with thee the seniors of Israel to the king of Egypt, and shalt say to him: The Lord God of the Hebrews hath called us; we shall go the journey of three days in wilderness that we may offer to our Lord God. But I know well that the king of Egypt shall not suffer you to go but by strong hand. I shall stretch out my hand and shall smite Egypt in all my marvels that I shall do amid among them. After that he shall let you go. I shall then give my grace to this people tofore the Egyptians, and when ye shall go out ye shall not depart void, nor with nought, but every woman shall borrow of her neighbor, and of her hostess, vessels of silver and of gold, and clothes, and them shall ye lay on your sons, and on your daughters, and ye shall rob Egypt. Then Moses answered and said: They shall not believe me ne hear my voice, but shall say: God hath not appeared to thee. God said then to him: What is that thou holdest in thine hand? He answered: A rod. Our Lord said: Cast it on the ground. He threw it down and it turned into a serpent, whereof Moses was afeard and would have fled. Our Lord said to him: Put forth thy hand and hold him by the tail; he stretched forth his hand and held him, and it turned again into a rod. To this, that they believe thee, that I have appeared to thee. And yet our Lord said to him: Put thy hand into thy bosom, which, when he hath put in, and drawn out again, it was like a leper's hand. Our Lord bade him to withdraw it into his bosom again, and he drew it out and it was then like that other flesh. If they hear not thee, and believe by the first sign and token, they shall believe thee by the second. If they believe none of the two ne hear thy voice, then take water of the river and pour on the dry ground, and whatsoever thou takest and drawest shall turn into blood. Then Moses said: I pray the Lord send some other, for I am not eloquent, but have a letting in my speech. Our Lord said to him: Who made the mouth of a man, or who hath made a man dumb or deaf, seeing or blind, not I? Go, therefore, I shall be in thy mouth and shall teach thee what thou shalt say. Then said Moses: I beseech thee Lord, said he, send some other whom thou wilt. Our Lord was wroth on Moses and said: Aaron thy brother deacon, I know that he is eloquent, lo! he shall come and meet with thee, and seeing thee he shall be glad in his heart. Speak thou to him and put my words in his mouth, and I shall be in thy mouth and in his mouth, and I shall show to you what ye ought to do, and he shall speak for the people, and shall be thy mouth, and thou shalt be in such things as pertain to God. Take with thee this rod in thine hand, by which thou shalt do signs and marvels. Then Moses went to Jethro his wife's father, and said to him, I shall go and return to my brethren into Egypt, and see if they yet live. To whom Jethro said: Go in God's name and place. Then said our Lord to Moses: Go and return into Egypt, all they be now dead that sought for to slay thee. Then Moses took his wife and his sons and set them upon an ass and returned in to Egypt, bearing the rod of God in his hand. Then our Lord said to Aaron: Go against Moses and meet with him in desert; which went for to meet with him unto the mount of God, and there kissed him. And Moses told unto Aaron all that our Lord had said to him for which he sent him, and all the tokens and signs that he bade him do. They came both together and gathered and assembled all the seniors and aged men of the children of Israel. And Aaron told to them all that God had said to Moses, and made the signs and tokens tofore the people and the people believed it. They heard well that our Lord had visited the children of Israel, and that he had beholden the affliction of them, wherefore they fell down low to the ground and worshipped our Lord. After this Moses and Aaron went unto Pharaoh and said: This saith the Lord God of Israel: Suffer my people to depart that they may sacrifice to me in desert. Then said Pharaoh: Who is that Lord that I may hear his voice and leave Israel? I know not that Lord, nor I will not leave Israel. They said to him: God of the Hebrews hath called us that we go the journey of three days in the wilderness and sacrifice unto our Lord God, lest peradventure pestilence or war fall to us. The king of Egypt said to them: Why solicit ye, Moses and Aaron, the people from their works and labor? Go ye unto your work. Pharaoh also said: The people is much, see how they grow and multiply, and yet much more shall do if they rested from their labor. Therefore he commanded the same day to the prefects and masters of their works saying: In no wise give no more chaff to the people for to make loam and clay, but let them go and gather stubble, and make them do as much labor as they did tofore, and lessen it nothing. They do now but cry: Let us go and make sacrifice to our God, let them be oppressed by labor and exercised that they attend not to leasings. Then the prefects and masters of their work said to them that Pharaoh had commanded to give them no chaff, but they should go and gather such as they might find, and that their work should not therefore be minished. Then the children were disperpled for to gather chaff, and their masters awaited on them and bade them: Make an end of your work as ye were wont to do when that chaff was delivered to you. And thus they were put to more affliction, and would make them to make as many tiles as they did tofore. Then the upperest of the children of Israel came to Pharaoh and complained saying: Why puttest thou thy servants to such affliction? He said to them: Ye be so idle that ye say ye will go and sacrifice to your God; ye shall have no chaff given to you, yet ye shall work your customable work and gather your chaff also. Then the eldest and the upperest among the Hebrews went to Moses and Aaron and said: What have ye done? ye have so done that ye have made our odor to stink in the sight of Pharaoh, and have encouraged him to slay us. Then Moses counselled with our Lord how he should do, and said: Lord, why hast thou sent me hither? For, sith I have spoken to Pharaoh in thy name, he hath put thy people to more affliction than they had tofore, and thou hast not delivered them. Our Lord said to Moses: Now thou shalt see what I shall do to Pharaoh. By strong hand he shall let you go, and in a boistous he shall cast you from his land. Yet said our Lord to Moses: I am the Lord God that appeared to Abraham, Isaac, and Jacob in my might, and my name is Adonai, I showed to them not that. I promised and made covenant with them that I should give to them the land of Canaan in which they dwelled. I now have heard the wailing and the tribulations that the Egyptians oppress them with, for which I shall deliver and bring them from the servitude of the Egyptians. Moses told all these things to the children of Israel, and they believed him not for the anguish of their spirits that they were in, and hard labor. Then said our Lord to Moses: Go and enter in to Pharaoh and bid him deliver my people of Israel out of his land. Moses answered: How should Pharaoh hear me when the children of Israel believe me not? Then our Lord said to Moses and Aaron that they both should go to Pharaoh and give him in commandment to let the children of Israel to depart. And he said to Moses: Lo! I have ordained thee to be God of Pharaoh, and Aaron thy brother shall be thy prophet. Thou shalt say to him all that I say to thee, and he shall say to Pharaoh that he suffer the children of Israel to depart from his land. But I shall enhard his heart, and shall multiply my signs and tokens in the land of Egypt, and he shall not hear ne believe you. And I shall lead the children of Israel my people. And shall show mine hand, and such wonders on Egypt, that Egyptians shall know that I am the Lord. Moses and Aaron did as our Lord commanded them. Moses was eighty years old when he came and stood tofore Pharaoh, and Aaron eighty-three years when they spake to Pharaoh. Then when they were tofore Pharaoh, Aaron cast the rod down, tofore Pharaoh, and anon the rod turned into a serpent. Then Pharaoh called his magicians and jugglers and bade them do the same. And they made their witchcraft and invocations and cast down their rods, which turned in likewise into serpents, but the rod of Aaron devoured their rods. Yet was the heart of Pharaoh hard and so indurate that he would not do as God bade. Then said our Lord to Moses: The heart of Pharaoh is grieved and will not deliver my people. Go to him to-morn in the morning and he shall come out, and thou shalt stand when he cometh on the bank of the river, and take in thine hand the rod that was turned into the serpent, and say to him: The Lord God of the Hebrews sendeth me to thee saying: Deliver my people that they may offer and make sacrifice to me in desert, yet thou hast no will to hear me. Therefore our Lord said: In this shalt thou know that I am the Lord: Lo! I shall smite with the rod that is in my hand the water of the flood, and it shall turn into blood; the fishes that be in the water shall die, and the Egyptians shall be put to affliction drinking of it. Then said our Lord to Moses: Say thou to Aaron: Take this rod and stretch thine hand upon all the waters of Egypt, upon the floods, rivers, ponds, and upon all the lakes where any water is, in that they turn to blood, that it may be a vengeance in all the land of Egypt, as well in treen vessels as in vessels of earth and stone. Moses and Aaron did as God had commanded them, and smote the flood with the rod tofore Pharaoh and his servants, which turned into blood, and the fishes that were in the river died, and the water was corrupt. And the Egyptians might not drink the water, and all the water of Egypt was turned into blood. And in likewise did the enchanters with their witchcraft, and the heart of Pharaoh was so indurate that he would not let the people depart as our Lord had commanded, but he returned home for this time. The Egyptians went and dolven pits for water all about by the river, and they found no water to drink but all was blood. And this plague endured seven days, and whatsomever water the children of Israel took in this while was fair and good water. This was the first plague and vengeance. The second was that God sent frogs so many, that all the land was full, the rivers, the houses, chambers, beds, that they were woebegone, and these frogs entered into their meat, so many that they covered all the land of Egypt. Then Pharaoh prayed Moses and Aaron that God would take away these frogs, and that he would go suffer the people to do sacrifice; and then Moses asked when he would deliver them if the frogs were voided, and Pharaoh said: In the morn. And then Moses prayed, and they voided all. And when Pharaoh saw that he was quit of them, he kept not his promise and would not let them depart. The third vengeance that God sent to them was a great multitude of hungry horse-flies, as many as the dust of the earth, which were on men, and bit them and beasts. And then enchanters said then to Pharaoh: This is the finger of God. Yet would not Pharaoh let them depart. The fourth vengeance was that God sent all manner kind of flies and lice in such wise that the universal land of Egypt was full of all manner flies and lice, but in the land of Goshen were none. Yet was he so indurate that he would not let them go, but would that they should make their sacrifice to God in that land. But Moses would not so, but would go three days' journey in desert, and sacrifice to God there. Pharaoh said: I will that ye go into desert, but not far, and come soon again, and pray ye for me. And Moses prayed for him to our Lord, and the flies voided that there was not one left. And when they were gone Pharaoh would not keep his promise. Then the fifth plague was that God showed his hand upon the fields and upon the horses, asses, camels, sheep and oxen, and was a great pestilence on all the beasts. And God showed a wonder miracle between the possessions of the Egyptians and the possessions of his people of Israel, for of the beasts of the children of Israel there was not one that perished. Yet was Pharaoh so hard-hearted that he would not suffer the people to depart. The sixth plague was that Moses took ashes out of the chimney and cast on the land. And anon all the people of Egypt, as well men as beasts, were full of blotches, boils, and blains and wounds, and swellings in such wise that the enchanters could ne might not stand for pain tofore Pharaoh. Yet would not Pharaoh hear them, nor do as God had commanded. The seventh plague was a hail so great that there was never none like tofore, and thunder and fire that it destroyed all the grass and herbs of Egypt and smote down all that was in the field, men and beasts. But in the land of Goshen was none heard ne harm done. Yet would not Pharaoh deliver them. The eighth our Lord sent to them locusts, which is a manner great fly, called in some place an adder-bolte, which bit them and ate up all the corn and herbs that was left, in such wise that the people came to Pharaoh and desired him to deliver, saying that the land perished. Then Pharaoh gave to the men license to go and make their sacrifice, and leave their wives and children there still, till they came again, but Moses and Aaron said they must go all, wherefore he would not let them depart. The ninth plague and vengeance was that God sent so great darkness upon all the land of Egypt that the darkness was so great and horrible that they were palpable, and it endured three days and three nights. Wheresoever the children of Israel went it was light. Then Pharaoh called Moses and Aaron and said to them: Go ye and make your sacrifice unto your Lord God, and let your sheep and beasts only abide. To whom Moses said: We shall take with us such hosties and sacrifices as we shall offer to our Lord God. All our flocks and beasts shall go with us, there shall not remain as much as a nail that shall be necessary in the honor of our Lord God, for we know not what we shall offer till we come to the place. Pharaoh was so indurate and hard-hearted that he would not let them go, and bade Moses that he should no more come in his sight. For when thou comest thou shalt die. Moses answered: Be it as thou hast said: I shall no more come to thy presence. And then our Lord said to Moses: There resteth now but one plague and vengeance, and after that he shall let you go. But first say to all the people that every man borrow of his friend, and woman of her neighbor, vessels of gold and silver, and clothes; our Lord shall give to his people grace and favor to borrow of the Egyptians; and then gave to them a commandment how they should depart. And our Lord said to Moses: At midnight I shall enter into Egypt and the first-begotten child and heir of all Egypt shall die, from the first-begotten son of Pharaoh that sitteth in his throne unto the first-begotten son of the handmaid that sitteth at the mill, and all the first-begotten of the beasts. There shall be a great cry and clamor in all the land of Egypt in such wise that there was never none like, ne never shall be after, and among all the children there shall not an hound be hurt, ne woman, ne beast, whereby ye shall know by what miracle God divideth the Egyptian and Israel. Moses and Aaron showed all these signs and plagues tofore Pharaoh, and his heart was so indurate that he would not let them depart. Then when Moses had said to the children how they should do, they departed, and ate their paschal lamb, and all other ceremonies as be expressed in the Bible, for a law to endure ever among them, which the children of Israel obeyed and accomplished, it was so that at midnight our Lord smote and slew every first-begotten son throughout all the land of Egypt, beginning at the first son and heir of Pharaoh unto the son of the caitiff that lay in prison, and also the first-begotten of the beasts. Pharaoh arose in the night and all his servants and all Egypt, and there was a great clamor and sorrowful noise and cry, for there was not a house in all Egypt but there lay therein one that was dead. Then Pharaoh did do call Moses and Aaron in the night, and said: Arise ye and go your way from my people, ye and the children of Israel, as ye say ye will, take your sheep and beasts with you like as ye desired, and at your departing bless ye me. The Egyptians constrained the children to depart and go their way hastily, saying: We all shall die. The children of Israel took their meal, and put it on their shoulders as they were commanded, and borrowed vessels of silver and of gold, and much clothing. Our Lord gave to them such favor tofore the Egyptians that the Egyptians lent to them all that they desired, and they spoiled and robbed Egypt. And so the children of Israel departed, nigh the number of six hundred thousand footmen, besides women and children which were innumerable, and an huge great multitude of beasts of divers kinds. The time that the children of Israel had dwelt in Egypt was four hundred years. And so they departed out of Egypt, and went not the right way by the Philistines, but our Lord led them by the way of desert which is by the Red Sea. And the children descended out of Egypt armed. Moses took with him the bones of Joseph for he charged them so to do when he died. They went in the extreme ends of the wilderness, and our Lord went tofore them by day in a column of a cloud, and by night in a column of fire and was their leader and duke; the pillar of the cloud failed never by day, nor the pillar of fire by night tofore the people. Our Lord said to Moses, I shall make his heart so hard that he shall follow and pursue you, and I shall be glorified in Pharaoh, and in all his host, the Egyptians shall know that I am Lord. And anon it was told to Pharaoh that the children of Israel fled, and anon his heart was changed, and also the heart of his servants, and said: What shall we do, shall we suffer the children to depart and no more to serve us? Forthwith he took his chariot and all his people with him. He took with him six hundred chosen chariots, and all the chariots and wains of Egypt, and the dukes of all his hosts and he pursued the children of Israel and followed them in great pride. And when he approached, that the children of Israel saw him come, they were sore afraid and cried to our Lord God, and said to Moses: Was there not sepulchre enough for us in Egypt but that we must now die in wilderness? Said we not to thee: Go from us and let us serve the Egyptians: It had been much better for us to have served the Egyptians than to die here in wilderness. And Moses said to the people: Be ye not afraid, stand and see ye the great wonders that our Lord shall do for you this day. The Egyptians that ye now see, ye shall never see them after this day. God shall fight for you, and be ye still. Our Lord said then to Moses: What criest thou to me? Say to the children of Israel that they go forth. Take thou and raise the rod, and stretch thy hand upon the sea, and depart it that the children of Israel may go dry through the middle of it. I shall so indurate the heart of Pharaoh that he shall follow you, and all the Egyptians, and I shall be glorified in Pharaoh, and in all his host, his carts and horsemen. And the Egyptians shall know that I am Lord when I shall so be glorified. The angel of God went tofore the castles of Israel, and another came after in the cloud which stood between them of Egypt and the children of Israel. And the cloud was dark that the host of Israel might not come to them of all the night. Then Moses stretched his hand upon the sea, and there came a wind blowing in such wise that it waxed dry, and the children of Israel went in through the midst of the Red Sea all dry foot; for the water stood up as a wall on the right side and on the left side. The Egyptians then pursuing them followed and entered after them, and all the carts, chariots and horsemen, through the middle of the sea. And then our Lord beheld that the children of Israel were passed over and were on the dry land, on that other side. Anon turned the water on them, and the wheels on their carts turned up so down, and drowned all the host of Pharaoh, and sank down into the deep of the sea. Then said the Egyptians: Let us flee Israel; the Lord fighteth for them against us. And our Lord said to Moses: Stretch out thine hand upon the sea, and let the water return upon the Egyptians, and upon their chariots and horsemen. And so Moses stretched out his hand and the sea returned in to his first place. And then the Egyptians would have fled, but the water came and overflowed them in the midst of the flood, and it covered the chariots and horsemen, and all the host of Pharaoh, and there was not one saved of them. And the children of Israel had passed through the middle of the dry sea and came a-land. Thus delivered our Lord the children of Israel from the hand of the Egyptians, and they saw the Egyptians lying dead upon the brinks of the sea. And the people then dreaded our Lord and believed in him, and to Moses his servant. Then Moses and the children of Israel sang this song to our Lord: Cantemus domino magnificatus est, Let us sing to our Lord, he is magnified, he hath overthrown the horsemen and carmen in the sea. And Miriam the sister of Aaron, a prophetess, took a timpane in her hand, and all the women followed her with timpanes and chords, and she went tofore singing Cantemus domino. Then Moses brought the children of Israel from the sea into the desert of Sur, and walked with them three days and three nights and found no water, and came into Marah, and the waters there were so bitter that they might not drink thereof. Then the people grudged against Moses, saying: What shall we drink? And he cried unto our Lord which showed to him a tree which he took and put into the waters, and anon they were turned into sweetness. There our Lord ordained commandments and judgments, and there he tempted him saying: If thou hearest the voice of thy Lord-God, and that thou do is rightful before him, and obeyest his commandments, and keep his precepts, I shall not bring none of the languors ne sorrows upon thee that I did in Egypt. I am Lord thy saviour. Then the children of Israel came in to Elim, where as were twelve fountains of water, and seventy palm trees, and they abode by the waters. Then from thence went all the multitude of the children of Israel into the desert of Sin, which is between Elim and Sinai, and grudged against Moses and Aaron in that wilderness, and said: Would God we had dwelled still in Egypt, whereas we sat and had plenty of bread and flesh; why have ye brought us into the desert for to slay all this multitude by hunger? Our Lord said then to Moses: I shall rain bread to you from heaven, let the people go out and gather every day that I may prove them whether they walk in my law or not; the sixth day let them gather double as much as they gather in one day of the other. Then said Moses and Aaron to all the children of Israel: At even ye shall know that God hath brought you from the land of Egypt, and to-morn ye shall see the glory of our Lord. I have well heard your murmur against our Lord, what have ye mused against us? what be we? and yet said Moses; Our Lord shall give you at even flesh for to eat and to-morn bread unto your fill, for as much as ye have murmured against him; what be we? Your murmur is not against us but against our Lord. As Aaron spake to all the company of the children of Israel they beheld toward the wilderness, and our Lord spake to Moses in a cloud and said: I have heard the grudgings of the children of Israel; say to them: At even ye shall eat flesh and to-morn ye shall be filled with bread, and ye shall know that I am your Lord God. And when the even was come there came so many curlews that it covered all their lodgings, and on the morn there lay like dew all about in their circuit. Which when they saw and came for to gather, it was small and white like to coriander. And they wondered on it and said: Mahun, that is as much to say, what is this? To whom Moses said: This is the bread that God hath sent you to eat, and God commandeth that every man should gather as much for every head as is the measure of gomor, and let nothing be left till on the morn. And the sixth day gather ye double so much, that is two measures of gomor, and keep that one measure for the Sabbath, which God hath sanctified and commanded you to hallow it. Yet some of them brake God's commandment, and gathered more than they ate and kept it till on the morn, and then it began to putrify and be full of worms. And that they kept for the Sabbath day was good and putrified not. And thus our Lord fed the children of Israel forty years in the desert. And it was called Manna. Moses took one gomor thereof and put it in the tabernacle for to be kept for a perpetual memory and remembrance. Then went they forth all the multitude of the children of Israel, in the desert of Sin in their mansions and came, to Rephidim, where as they had no water. Then all grudging they said to Moses, Give us water for to drink. To whom Moses answered: What grudge ye against me, why tempt ye our Lord? The people thirsted sore for lack and penury of water saying: Why hast thou brought us out of Egypt for to slay us and our children and beasts? Then Moses cried unto our Lord saying: What shall I do to this people? I trow within a while they shall stone me to death. Then our Lord said to Moses: Go before the people and take with thee the older men and seniors of Israel, and take the rod that thou smotest with the flood in thy hand, and I shall stand tofore upon the stone of Oreb, and smite thou the stone with the rod and the waters shall come out thereof that the people may drink. Moses did so tofore the seniors of Israel and called that place Temptation, because of the grudge of the children of Israel, and said: Is God with us or not? Then came Amalek and fought against the children of Israel in Rephidim. Moses said then to Joshua: Choose to thee men, and go out and fight against Amalek to-morrow. I shall stand on the top of the hill having the rod of God in my hand: Joshua did as Moses commanded him, and fought against Amalek. Moses, Aaron, and Hur ascended into the hill, and when Moses held up his hands, Israel won and overcame their enemies, and when he laid them down then Amalek had the better. The hands of Moses were heavy; Aaron and Hur took then a stone and put it under them, and they sustained his hands on either side, and so his hands were not weary until the going down of the sun. And so Joshua made Amalek to flee, and his people, by strength of his sword. Our Lord said to Moses: Write this for a remembrance in a book and deliver it to the ears of Joshua; I shall destroy and put away the memory of Amalek under heaven. Moses then edified an altar unto our Lord, and called there on the name of our Lord, saying: The Lord is mine exaltation, for this is the hand only of God, and the battle and God shall be against Amalek from generation to generation. When Jethro the priest of Midian, which was cousin of Moses, heard say what our Lord had done to Moses and to the children of Israel his people, he took Zipporah the wife of Moses, and his two sons, Gershom and Eleazar and came with them to him into desert, whom Moses received with worship and kissed him. And when they were together Moses told him all what our Lord had done to Pharaoh and to the Egyptians for Israel, and all the labor that they endured and how our Lord had delivered them. Jethro was glad for all these things, that God had so saved them from the hands of the Egyptians and said: Blessed be the Lord that hath delivered you from the hand of the Egyptians and of Pharaoh, and hath saved his people; now I know that he is a great Lord above all gods, because they did so proudly against them. And Jethro offered sacrifices and offerings to our Lord. Aaron and all the seniors of Israel came and eat with him tofore our Lord. The next day Moses sat and judged and deemed the people from morning unto evening, which, when his cousin saw, he said to him: What doest thou? Why sittest thou alone and all the people tarry from the morning until evening? To whom Moses answered: The people came to me demanding sentence and the doom of God; when there is any debate or difference among them they come to me to judge them, and to show to them the precepts and the laws of God. Then said Jethro: Thou dost not well nor wisely, for by folly thou consumest thy self, and the people with thee; thou dost above thy might, thou mayst not alone sustain it, but hear me and do there after, and our Lord shall be with thee. Be thou unto the people in those things that appertain to God, that thou tell to them what they should do, and the ceremonies and rites to worship God, and the way by which they should go, and what work they shall do. Provide of all people wise men and dreading God, in whom is truth, and them that hate avarice and covetise, and ordain of them tribunes and centurions and deans that may in all times judge the people. And if there be of a great charge and weight, let it be referred to thee, and let them judge the small things; it shall be the easier to thee to bear the charge when it is so parted. If thou do so, thou shalt fulfil the commandment of God, and sustain his precepts, and the people shall go home to their places in peace. Which things when Moses had heard and understood, he did all that he had counselled him, and chose out the strongest and wisest people of all Israel and ordained them princes of the people, tribunes, centurions, quinquagenaries, and deans, which at all times should judge and deem the people. And all the great and weighty matters they referred to him, deeming and judging the small causes. And then his cousin departed and went into his country. The third month after the children of Israel departed out of Egypt, that same day they came into the wilderness of Sinai, and there about the region of the mount they fixed their tents. Moses ascended into the hill unto God. God called him on the hill and said: This shalt thou say to the house of Jacob and to the children of Israel. Ye yourselves have seen what I have done to the Egyptians, and how I have borne you on the wings of eagles and have taken you to me. If ye therefore hear my voice and keep my covenant, ye shall be to me in the reign of priesthood and holy people. These be the words that thou shalt say to the children of Israel. Moses came down and gathered all the most of birth, and expounded in them all the words that our Lord had commanded him. All the people answered: All that ever our Lord hath said we shall do, When Moses had showed the people the words of our Lord, our Lord said to him: Now I shall come to thee in a cloud that the people may hear me speaking to thee, that they believe thee ever after. Moses went and told this to the people, and our Lord bade them to sanctify the people this day and to-morrow, and let them wash their clothes, and be ready the third day. The third day our Lord shall descend tofore all the people on the mount of Sinai. And ordain to the people the marks and terms in the circuit. And say to them: Beware that ye ascend not on the hill ne touch the ends of it. Whosoever touched the hill shall die by death, there shall no hand touch him, but with stones he shall be oppressed and with casting of them on him he shall be tolben; whether it be man or beast, he shall not live. When thou hearest the trump blown then ascend to the hill. Moses went down to the people and sanctified and hallowed them, and when they had washen their clothes he said to them: Be ye ready at the third day and approach not your wives; When the third day came, and the morning waxed clear, they heard thunder and lightning and saw a great cloud cover the mount, and the cry of the trump was so shrill that the people were sore afraid. When Moses had brought them forth unto the root of the hill they stood there. All the mount of Sinai smoked, for so much as our Lord descended on it in fire, and the smoke ascended from the hill as it had been from a furnace. The mount was terrible and dreadful, and the sound of the trump grew a little more and continued longer. Moses spake and our Lord answered him. Our Lord descended upon the top of the mount of Sinai, even on the top of it, and called Moses to him, which when he came said to him: Go down and charge the people that they come not to the terms of the hill for to see the Lord, for if they do, much multitude shall perish of them. The priests that shall come let them be sanctified lest they be smitten down. And thou and Aaron shall ascend the hill. All the people and priests let them not pass their bounds lest God smite them. Then Moses descended and told to the people all that our Lord hath said. After this our Lord called Moses and said: I am the Lord God that brought you out of Egypt and of thraldom. And gave him the Commandment first by speaking and many ceremonies as be rehearsed in the Bible, which is not requisite to be written here, but the ten commandments every man is bounden to know. And ere Moses received them written, he went up into the mount of Sinai, and fasted there forty days and forty nights ere he received them. In which time he commanded him to make many things, and to ordain the laws and ceremonies which now be not had in the new law. And also as doctors say, Moses learned that time all the histories tofore written of the making of heaven and earth, of Adam, Noah, Abraham, Isaac, Jacob, and of Joseph with his brethren. And at last delivered to him two tables of stone, both written with the hand of God, which follow. The first commandment that God commanded is this. Thou shalt not worship no strange ne diverse gods. The second commandment is this, that thou shalt not take the name of God in vain, that is to say, thou shalt not swear by him for nothing. The third commandment is that thou have mind and remember that thou hallow and keep holy thy Sabbath day or Sunday. These three commandments be written in the first table and appertain only to God. The fourth commandment is that thou shalt honor and worship thy father and mother, for thou shalt live the longer on earth. The fifth commandment is that thou shalt slay no man. The sixth commandment is, thou shalt not do adultery. The seventh commandment is that thou shalt do no theft. The eighth commandment is that thou shalt not bear false witness against thy neighbor. The ninth commandment is that thou shalt not desire the wife of thy neighbor, nor shalt not covet her in thine heart. The tenth commandment is that thou shalt not covet nothing that is, or longeth to, thy neighbor. These be the ten commandments of our Lord, of which the three first belong to God, and the seven other be ordained for our neighbors. Every person that hath wit and understanding in himself, and age, is bound to know them and to obey and keep these ten commandments aforesaid or else he sinneth deadly. Thus Moses abode in the hill forty days and forty nights and received of Almighty God the tables with the commandments written with the hand of God; and also received and learned many ceremonies and statutes that God ordained, by which the children of Israel should be ruled and judged. And whiles that Moses was thus with our Lord on the mount, the children of Israel saw that he tarried and descended not, and some of them said that he was dead or gone away, and would not return again, and some said nay; but in conclusion they gathered them together against Aaron, and said to him: Make to us some gods that may go tofore us, we know not what is befallen to Moses. Then Aaron said: Take the gold that hangeth in the ears of your wives and your children, and bring it to me. The people did as he bade, and brought the gold to Aaron, which he took and molt it and made thereof a calf. Then they said: These be thy gods, Israel, that brought thee out of the land of Egypt. Then the people made an altar tofore it, and made great joy and mirth, and danced and played tofore the calf, and offered and made sacrifices thereto. Our Lord spake to Moses, saying: Go hence and descend down, thy people have sinned whom thou hast brought forth from the land of Egypt. They have soon forsaken and left the way which thou hast showed to them. They have made to them a calf blown, and they have worshipped it, and offered sacrifices thereto, saying: These be thy gods, Israel, that have brought thee out of the land of Egypt, Yet said our Lord to Moses: I see well that this people is of evil disposition, suffer me that I may wreak my wrath on them, and I shall destroy them. I shall make thee governor of great people. Moses then prayed our Lord God saying: Why art thou wroth, Lord, against thy people that thou hast brought out of the land of Egypt in a great strength and a boisterous hand? I beseech thee, Lord, let not the Egyptians say that their God hath locked them out for to slay them in the mountains. I pray thee Lord that thy wrath may assuage, and be thou pleased and benign upon the wickedness of thy people. Remember Abraham, Isaac, and Jacob thy servants, to whom thou promisedst and swaredst by thyself saying: I shall multiply your seed as the stars of heaven, and the universal, land of which I have spoken I shall give to your seed, and ye shall possess and have it ever. And with these words our Lord was pleased that he would do no harm as he had said unto his people; and Moses returned from the mount, bearing two tables of stone, written both with the hand of God. And the scripture that was in the tables were the ten commandments as fore be written. Joshua hearing the great noise of the children of Israel said to Moses: I trow they fight beneath, which answered and said: It is no cry of exhorting men to fight, ne noise to compel me to flee, but I hear the noise of singing. When he approached to them he saw the calf and the instruments of mirth, and he was so wroth that he threw down the tables and brake them at the foot of the hill, and ran and caught down the calf that they had made, and burnt and smote it all to powder, which he cast into water and gave it to drink to the children of Israel. Then said Moses to Aaron: What hath this people done to thee that thou hast made to sin grievously? To whom he answered: Let not my lord take none indignation at me, thou knowest well that this people is prone and ready to sin. They said to me: Make us gods that may go tofore us; we know not what is fallen to this Moses that led us out of Egypt. To whom I said: Who of you that hath gold give it me; they took and gave it to me, and I cast it into the fire, and thereof came out this calf. And then said Moses: All they that be of God's part and have not sinned in this calf let them join to me; and the children of Levi joined to him, and he bade each man take a sword on his side and take vengeance and slay every each his brother, friend, and his neighbor that have trespassed. And so the children of Levi went and slew thirty-three thousand of the children of Israel. And then said Moses: Ye have hallowed this day your hands unto our Lord, and ye shall be therefore blessed. The second day Moses spake to the people and said: Ye have committed and done the greatest sin that may be. I shall ascend unto our Lord again, and shall pray him for your sin. Then Moses ascended again, and received afterward two tables again, which our Lord bade him make. And therein our Lord wrote the commandments. And after, our Lord commanded him to make an ark and a tabernacle: in which ark was kept three things. First the rod with which he did marvels, a pot full of manna, and the two tables with commandments. And then after Moses taught them the law; how each man should behave him against other and what he should do, and what he should not do, and departed them into twelve tribes, and commanded that every man should bring a rod into the Tabernacle. And Moses wrote each name on the rod, and Moses shut fast the tabernacle. And on the morn there was found one of the rods that burgeoned and bare leaves and fruit, and was of an almond tree. That rod fell to Aaron. And after this, long time, the children desired to eat flesh and remembered of the flesh that they ate in Egypt, and grudged against Moses, and would have ordained to them a duke for to have returned into Egypt. Wherefore Moses was so woe that he desired of our Lord to deliver him from this life, because he saw them so unkind against God. Then God sent to them so great plenty of curlews that two days and one night they flew so thick by the ground that they took great number, for they flew but the height of two cubits. And they had so many that they dried them hanging on their tabernacles and tents. Yet were they not content, but ever grudging, wherefore God smote them and took vengeance on them by a great plague and many died and were buried there. And then from thence they went into Hazeroth and dwelt. After this Miriam and Aaron, brother and sister of Moses, began to speak against Moses, because of his wife which was of Ethiopia, and said: God hath not spoken only by Moses, hath he not also spoken to us? Wherefore our Lord was wroth. Moses was the humblest and the meekest man that was in all the world. Anon then, our Lord said to him, and to Aaron and to Miriam: Go ye three only unto the tabernacle; and there our Lord said that there was none like to Moses, to whom he had spoken mouth to mouth, and reproved Aaron and Miriam because they spake so to Moses, and being wroth, departed from them, and anon, Miriam was smitten and made leper and white like snow. And when Aaron beheld her and saw her smitten with leprosy, he said to Moses: I beseech the Lord that thou set not the sin on us which we have committed follily, and let not this our sister be as a dead woman, or as born out of time and cast away from her mother, behold and see, half her flesh is devoured of the leprosy. Then Moses cried unto our Lord, saying: I beseech thee Lord that thou heal her; to whom our Lord said: If her father had spit in her face should she not be put to shame and rebuke seven days? Let her depart out of the castles seven days, and after she shall be called in again. So Miriam was shut out of the castles seven days, and the people removed not from the place till she was called again. After this our Lord commanded Moses to send men into the land of Canaan that he should give them charge for to see and consider the goodness thereof, and that of every tribe he should send some. Moses did as our Lord had commanded, which went in and brought of the fruits with them, and they brought a branch with one cluster of grapes as much as two men might bear between them upon a colestaff. When they had seen the country and considered by the space of forty days they returned and told the commodities of the land, but some said that the people were strong, and many kings and giants, in such wise that they said it was impregnable and that the people were much stronger than they were. Wherefore the people anon were afeard, and murmured against Moses and would return again into Egypt. Then Joshua and Caleb, which were two of them that had considered the land, said to the people: Why grudge ye and wherefore be ye afraid? We have well seen the country, and it is good to win. The country floweth full of milk and honey, be not rebel against God, he shall give it us, be ye not afeard. Then all the people cried against them, and when they would have taken stones and stoned them, our Lord in his glory appeared in a cloud upon the covering of the tabernacle, and said to Moses: This people believeth not the signs and wonders that I have showed and done to them. I shall destroy them all by pestilence, and I shall make thee a prince upon people greater and stronger than this is. Then prayed Moses to our Lord for the people, that he would have pity on them and not destroy them, but to have mercy on them after the magnitude of his mercy. And our Lord at his request forgave them. Nevertheless our Lord said that all the men that had seen his majesty, and the signs and marvels that he did in Egypt, and in desert, and have tempted him ten times, and not obeyed unto his voice, shall not see ne come into the country and land that I have promised to their fathers, but Joshua and Caleb, my servants, shall enter into the land, and their seed shall possess it. Moses told all this unto the children and they wailed and sorrowed greatly therefore. After this the people removed from thence and came into the desert of Sin; and then Miriam, sister of Moses and Aaron, died, and was buried in the same place. Then the people lacked water and came and grudged against Moses, and yet wished they had abided in Egypt. Then Moses and Aaron entered into the Tabernacle and fell down to the ground low, and prayed unto our Lord, saying: Lord God, hear the clamor of thy people, and open to them thy treasure, a fountain of living water, that they may drink and the murmuration of them may cease. Our Lord said to him then: Take the rod in thy hand, and thou and Aaron thy brother, assemble and gather the people and speak ye to the stone, and it shall give out water. And when the water cometh let all the multitude drink and their beasts. Moses then took the rod as our Lord bade, and gathered all the people tofore the stone and said to them: Hear ye rebels and out of belief; trow ye not that we may give you water out of this stone? And he lift up his hand and smote between the stone, and water came and flowed out in the most largest wise, in such wise that the people and beasts drank their fill. Then said God to Moses and Aaron: Because ye have not believed me and sanctified my name tofore the children of Israel, and given to me the laud, but have done this in your name, ye shall not bring this people into the land that I shall give to them. And therefore this water was called the water of contradiction, where the children grudged against God. Anon after this, by God's commandment, Moses took Aaron upon the hill, and despoiled him of his vesture, and clothed therewith his son Eleazar, and made him upperest bishop for his father Aaron. And there Aaron died in the top of the hill, and Moses descended with Eleazar. And when all the multitude of people saw that Aaron was dead, they wept and wailed on him thirty days in every tribe and family. After this the people went about the land of Edom, and began to wax weary, and grudged against our Lord and Moses, and said yet: Why hast thou led us out of the Land of Egypt for to slay us in this desert and wilderness? Bread faileth us, there is no water, and our souls abhor and loathe this light meat. For which cause God sent among them fiery-serpents, which bit and wounded many of them and slew also. Then they that were hurt came in to Moses and said: We have sinned, for we have spoken against our Lord and thee; pray for us unto God that he deliver from us these serpents. Then Moses prayed our Lord for the people. And our Lord said to him: Make a serpent of brass and set it up for a sign, and whosomever be hurt, and looketh thereon and beholdeth it, shall live and be whole. Then Moses made a serpent of brass, and set it up for a sign, and when they that were hurt beheld it they were made whole. After this when Moses had showed to them all the laws of our Lord, and ceremonies, and had governed them forty years, and that he was an hundred and twenty years old, he ascended from the fields of Moab upon the mountain of Nebo into the top of Pisgah against Jericho, and there our Lord showed to him all the land of Gilead unto Dan, and the land of promise from that one end unto that other. And then our Lord said to him: This is the land that I promised to Abraham, Isaac, and Jacob, saying: I shall give it to thy seed. Now thou hast seen it with thine eyes, and shalt not enter ne come therein. And there in that place died Moses, servant of our Lord, as God commanded, and was buried in the vale of the land of Moab against Beth-peor. And yet never man knew his sepulchre unto this day. Moses was an hundred and twenty years old when he died, his eyes never dimmed, ne his teeth were never moved. The children of Israel wept and mourned for him thirty days in the fields of Moab. Joshua the son of Nun was replenished with the spirit of wisdom; for Moses set on him his hands, and the children obeyed him as our Lord had commanded to Moses. And there was never after a prophet in Israel like unto Moses, which knew and spake to God face to face in all signs and tokens that God did and showed by him in the land of Egypt to Pharaoh and all his servants. THE BURIAL OF MOSES By Nebo's lonely mountain, On this side Jordan's wave, In a vale in the land of Moab There lies a lonely grave. And no man knows that sepulchre, And no man saw it e'er, For the angels of God upturned the sod, And laid the dead man there. That was the grandest funeral That ever passed on earth; But no man heard the trampling, Or saw the train go forth-- Noiselessly as the daylight Comes back when night is done, And the crimson streak on ocean's cheek Grows into the great sun. Noiselessly as the springtime Her crown of verdure weaves, And all the trees on all the hills Open their thousand leaves; So without sound of music, Or voice of them that wept, Silently down from the mountain's crown The great procession swept. Perchance the bald old eagle, On gray Beth-peor's height, Out of his lonely eyrie Looked on the wondrous sight; Perchance the lion stalking, Still shuns that hallowed spot, For beast and bird have seen and heard That which man knoweth not. But when the warrior dieth, His comrades in the war, With arms reversed and muffled drum, Follow his funeral car; They show the banners taken, They tell his battles won, And after him lead his masterless steed, While peals the minute gun. Amid the noblest of the land We lay the sage to rest, And give the bard an honored place With costly marble drest, In the great minster transept, Where lights like glories fall, And the organ rings, and the sweet choir sings, Along the emblazoned wall. This was the truest warrior That ever buckled sword; This the most gifted poet That ever breathed a word. And never earth's philosopher Traced with his golden pen On the deathless page truths half so sage As he wrote down for men. And had he not high honor?-- The hillside for a pall, To lie in state, while angels wait, With stars for tapers tall; And the dark rock-pines, like tossing plumes, Over his bier to wave, And God's own hand in that lonely land To lay him in the grave,-- In that strange grave without a name, Whence his uncoffined clay Shall break again, O wondrous thought! Before the judgment day, And stand with glory wrapt around On the hills he never trod; And speak of the strife, that won our life, With the incarnate son of God. O lonely grave in Moab's land! O dark Beth-peor's hill! Speak to these curious hearts of ours, And teach them to be still. God hath his mysteries of grace, Ways that we cannot tell; He hides them deep, like the hidden sleep Of him He loved so well. _--Cecil Frances Alexander._ THE HISTORY OF JOSHUA After Moses, Joshua was duke and leader of the children of Israel, and brought them into the land of behest, and did many great battles. For whom God showed many great marvels and in especial one; that was that the sun stood still at his request, till he had overcome his enemies, by the space of a day. And our Lord, when he fought, sent down such hail-stones that slew more of his enemies with the stones than with man's hand. Joshua was a noble man and governed well Israel, and divided the land unto the twelve tribes by lot. And when he was an hundred and ten years old he died. And divers dukes after him judged and deemed Israel, of whom be noble histories, as of Jephthah, Gideon, and Samson, which I pass over unto the histories of the kings, which is read in holy church from the first Sunday after Trinity Sunday, unto the first Sunday of August. THE HISTORY OF SAUL _The first Sunday after Trinity Sunday unto the first Sunday of the month of August is read the Book of Kings_. This history maketh mention that there was a man named Elkanah which had two wives, that one was named Hannah, and the name of the second Peninnah. Peninnah had children and Hannah had none but was barren. The good man at such days as he was bounden, went to his city for to make his sacrifice and worship God. In this time Hophni and Phineas sons of Eli, the great priest, were priests of our Lord. This Elkanah gave to Peninnah at such times as he offered, to her sons and daughters, certain parts, and unto Hannah he gave but one part. Peninnah did much sorrow and reproof to Hannah because she had had no children, and thus did every year, and provoked her to wrath, but she wept for sorrow and ate no meat. To whom Elkanah her husband said: Hannah, why weepest thou? and wherefore eatest thou not? Why is thine heart put to affliction? Am I not better to thee than ten sons? Then Hannah arose after she had eaten and drunk in Shilo and went to pray unto our Lord, making to him a vow if that she might have a son she should offer him to our Lord. Eli that time sat tofore the posts of the house of our Lord. And Hannah besought and prayed our Lord, making to him a vow, if that she might have a son she should offer him to our Lord. And it was so that she prayed so heartily in her thought and mind, that her lips moved not, wherefore Eli bare her on hand that she was drunk. And she said: Nay, my lord, I am a sorrowful woman, I have drunken no wine ne drink that may cause me to be drunken, but I have made my prayers, and cast my soul in the sight of Almighty God. Repute me not as one of the daughters of Belial, for the prayer that I have made and spoken yet is of the multitude of the heaviness and sorrow of my heart. Then Eli the priest said to her: Go in peace, the God of Israel give to thee the petition of thy heart for that thou hast prayed him. And she said: Would God that thy handservant might find grace in thy sight. And so she departed, and on the morn they went home again in to Ramatha. After this our Lord remembered her, and she bare a fair son and named him Samuel for so much as she asked him of our Lord. Wherefore Elkanah, her husband, went and offered a solemn sacrifice and his vow accomplished, but Hannah ascended not with him. She said to her husband that she would not go till her child were weaned and taken from the pap. And after when Samuel was weaned, and was an infant, the mother took him, and three calves and three measures of meal, and a bottle of wine, and brought him unto the house of our Lord in Shilo and sacrificed that calf and offered the child to Eli, and told to Eli that she was the woman that prayed our Lord for that child. And there Hannah worshipped our Lord and thanked him, and there made this psalm which is one of the canticles: My heart hath rejoiced in the Lord, and so forth, all the remnant of that psalm. And then Elkanah with his wife returned home to his house. After this our Lord visited Hannah, and she conceived three sons, and two daughters, which she brought forth. And Samuel abode in the house of our Lord and was minister in the sight of Eli. But the two sons of Eli, Hophni and Phineas, were children of Belial, not knowing our Lord, but did great sins against the commandments of God. And our Lord sent a prophet to Eli because he corrected not his sons, and said he would take the office from him and from his house, and that there should not be an old man in his house and kindred, but should die ere they came to man's estate, and that God should raise a priest that should be faithful and after his heart. Samuel served and ministered our Lord in a surplice before Eli. And on a time as Eli lay in his bed his eyes were so dimmed that he might not see the lantern of God till it was quenched and put out. Samuel slept in the temple of our Lord whereas the ark of God was, and our Lord called Samuel, which answered: I am ready, and ran to Eli and said: I am ready, thou callest me. Which said: I called thee not my son, return and sleep, and he returned and slept. And our Lord called him the second time, and he arose and went to Eli and said: Lo! I am here, thou calledst me, which answered: I called thee not, go thy way, and sleep. Samuel knew not the calling of our Lord yet, ne there was never revelation showed him tofore. And our Lord called Samuel the third time, which arose and came to Eli and said: I am here, for thou calledst me. Then Eli understood that our Lord had called him, and said to Samuel: Go and sleep, and if thou be called again thou shalt say: Speak, Lord, for thy servant heareth thee. Samuel returned and slept in his place, and our Lord came and called him: Samuel! Samuel! and Samuel said: Say, Lord, what it pleaseth, for thy servant heareth. And then our Lord said to Samuel: Lo! I make my word to be known in Israel that whoso heareth, his ears shall ring and sound thereof. In that day I shall raise against Eli that I have said upon his house. I shall begin and accomplish it. I have given him in knowledge that I shall judge his house for wickedness, forasmuch as he knoweth his sons to do wickedly, and hath not corrected them. Therefore I have sworn to the house of Eli that the wickedness of his house shall not be made clean with sacrifices ne gifts never. Samuel slept till on the morn, and then he rose and opened the doors of the house of our Lord in his surplice; and Samuel was afeard to show this vision unto Eli. Eli called him and asked what our Lord hath said to him and charged him to tell him all: and Samuel told to him all that our Lord had said, and hid nothing from him. And he said: He is our Lord, what it pleaseth him, let him do. Samuel grew, and our Lord was with him in all his works. And it was known to all Israel from Dan to Beersheba that Samuel was the true prophet of our Lord. After this it was so that the Philistines warred against the children of Israel, against whom there was a battle, and the children of Israel overthrown and put to flight. Wherefore they assembled again, and took with them the ark of God which Hophni and Phineas, sons of Eli, bare, and when they came with a great multitude with the ark, the Philistines were afraid. Notwithstanding they fought against them manly and slew thirty thousand footmen of the children of Israel and took the ark of God. And the two sons of Eli were slain, Hophni and Phineas. And a man of the tribe of Benjamin ran for to tell this unto Eli which sat abiding some tidings of the battle. This man, as soon as he entered into the town, told how the field was lost, the people slain, and how the ark was taken. And there was a great sorrow and cry. And when Eli heard this cry and wailing he demanded what this noise was and meant, and wherefore they so sorrowed. Then the man hied and came and told to Eli. Eli was at that tide ninety-eight years old, and his eyes were waxen blind and might not see, and he said: I am he that came from the battle, and fled this day from the host. To whom Eli said: What is there done, my son? He answered: The host of Israel is overthrown and fled tofore the Philistines, and a great ruin is made among the people, thy two sons be slain and the ark of God is taken. And when Eli heard him name the ark of God he fell down backward by the door and brake his neck and there died. He was an old man and had judged Israel forty years. Then the Philistines took the ark of God and set it in their temple of Dagon, by their god Dagon, in Ashdod. On the morn, the next day early, when they of Ashdod came into their temple, they saw their god Dagon lie on the ground tofore the ark of God upon his face, and the head and the two hands of Dagon were cut off. And there abode no more but the trunk only in the place. And God showed many vengeances to them of the country as long as the ark was with them, for God smote them with sickness, and wells boiled in towns and fields of that region, and there grew among them so many mice, that they suffered great persecution and confusion in that city. The people seeing this vengeance and plague said: Let not the ark of the God of Israel abide longer with us, for his hand is hard on us and on Dagon our god, and sent for the great masters and governors of the Philistines, and when they were gathered they said: What shall we do with the ark of the God of Israel? And they answered: Let it be led all about the cities, and so it was, and a great vengeance and death was had upon all the cities, and smote every man with plague from the most to the least. And then they sent the ark of God into Acheron and when they of Acheron saw the ark, they cried saying: They have brought the ark of the God of Israel to us, for to slay us and our people. They cried that the ark should be sent home again, for much people were dead by the vengeance that was taken on them, and a great howling and wailing was among them. The ark was in the region of the Philistines seven months. After this they counselled with their priests what they should do with the ark, and it was concluded it should be sent home again, but the priests said: If ye send it home, send it not void, but what ye owe pay for your trespass and sin, and then ye shall be healed and cured of your sicknesses. And so they ordained after the number of the five provinces of the Philistines, five pieces of gold and five mice of gold, and led to a wain and put in it two wild kine, which never bear yoke, and said, Leave their calves at home and take the ark and set it on the wain, and also the vessels and pieces of gold that ye have paid for your trespass, set them at the side of the ark and let them go where they will, and thus they sent the ark of God unto the children of Israel. Samuel then governed Israel long, and when he was old he set his sons judges on Israel, whose names were Joel and Abiah. And these two his sons walked not in his ways, but declined after covetise and took gifts and perverted justice and doom. Then assembled and gathered together all the greatest of birth of the children of Israel, and came to Samuel and said: Lo! thou art old and thy sons walk not in thy ways, wherefore ordain to us a king that may judge and rule us like as all other nations have. This displeased much to Samuel when they said, Ordain on us a king. Then Samuel counselled on this matter with our Lord, to whom God said: Hear the voice of the people that speak to thee: they have not cast only thee away, but me, that I should not reign on them, for they do now like as they ever have done sith I brought them out of Egypt unto this day; that is that they have served false gods and strange, and so do they to thee. Notwithstanding hear them, and tell to them tofore, the right of the king, and how he shall oppress them. Samuel told all this to the people that demanded to have a king, and said: This shall be the right of a king that shall reign on you. He shall take your sons and make them his men of war, and set them in his chariots and shall make them his carters and riders of his horse in his chariots and carts, and shall ordain of them tribunes and centurions, earers and tillers of his fields, and mowers and reapers of his corn, and he shall make them smiths, and armorers of harness and cars, and he shall also take your daughters and make them his unguentaries [makers of perfumes], and ready at his will and pleasure; he shall also take from you your fields and vineyards and the best olives and give them to his servants, and he shall task and dime [tithe] your corn and sheaves, and the rents of your vineyards he shall value for to give to his officers and servants, and shall take from you your servants, both men and women, and set them to his works. And your asses and beasts he also shall take to his labor, your flocks of sheep he shall task and take the tenth or what shall please him, and ye shall be to him thrall and servants. And ye shall cry then wishing to flee from the face of yaur king, and our Lord shall not hear you nor deliver you because ye have asked for you a king. Yet for all this the people would not hear Samuel, but said: Give to us a king, for a king shall reign on us, and we shall be as all other people be. And our king shall judge us and go before us, and he shall fight our battles for us. And Samuel heard all and counselled with our Lord. To whom God commanded to ordain to them a king, and so he did, for he took a man of the tribe of Benjamin whose name was Saul, a good man and chosen, and there was not a better among all the children of Israel, and he was higher of stature from the shoulder upward than any other of all the people. And Samuel anointed him king upon Israel, and said to him: Our Lord God hath anointed thee upon his heritage and ordained thee a prince, and thou shalt deliver his people from the hands of his enemies that be in the circuit and countries about, and so departed from him. And Samuel after this gathered the people together and said: Our Lord saith that he hath brought you from the land of Egypt, and saved you from the hands of all the kings that were your enemies and pursued you, and ye have forsaken our Lord God that hath only delivered you from all your evil and tribulations, and have said: Ordain upon us a king. Wherefore now stand every each in his tribe, and we shall lot who shall be our king. And the lot fell on the tribe of Benjamin, and in that tribe the lot fell upon Saul the son of Kish. And they sought him and could not find him, and it was told him that he was hid in his house at home, and the people ran thither and fetched him and set him amidst all the people. And he was higher than any of all the people from the shoulder upward. Then Samuel said to the people, Now ye see and behold whom our Lord hath chosen, for there is none like him of all the people. And then all the people cried: Vivat Rex, live the king. Samuel wrote the law of the realm to the people in a book, and put it tofore our Lord. Thus was Saul made the first king in Israel, and anon had much war, for on all sides men warred on the children of Israel, and he defended them, and Saul had divers battles and had victory. Samuel came on a time to Saul and said God commanded him to fight against Amalek and that he should slay and destroy man, woman, and child, ox, cow, camel and ass and sheep, and spare nothing. Then Saul assembled his people and had two hundred thousand footmen and twenty thousand men of the tribe of Judah, and went forth and fought against Amalek and slew them, sauf he saved Agag the King of Amalek alive, and all other he slew, but he spared the best flocks of sheep and of other beasts, and also good clothes, and wethers, and all that was good he spared, and whatsomever was foul he destroyed. And this was showed to Samuel by our Lord, saying: Me forthinketh that I have ordained Saul king upon Israel, for he hath forsaken me, and not fulfilled my commandments. Samuel was sorry herefor, and wailed all the night. On the morn he rose and came to Saul, and Saul offered sacrifice to our Lord of the pillage that he had taken. And Samuel demanded of Saul what noise that was he heard of sheep and beasts, and he said that they were of the beasts that the people had brought from Amalek to offer unto our Lord, and the residue were slain. They have spared the best and fattest for to do sacrifice with unto thy Lord God. Then said Samuel to Saul: Rememberest thou not that whereas thou wert least among the tribes of Israel thou wert made upperest? And our Lord anointed thee, and made thee king. And he said to thee: Go and slay the sinners of Amalek and leave none alive, man ne beast; why hast thou not obeyed the commandment of our Lord? And hast run to robbery and done evil in the sight of God? And then said Saul to Samuel: I have taken Agag, king of the Amalekites, and brought him with me, but I have slain Amalek. The people have taken of the sheep and beasts of the best for to offer unto our Lord God. And then said Samuel: Trowest thou that our Lord would rather have sacrifice and offerings than not to obey his commandments? Better is obedience than sacrifice, and better it is to take heed to do after thy Lord than to offer the fat kidneys of the wethers. For it is a sin to withstand and to repugn against his Lord like the sin of idolatry. And because thou hast not obeyed our Lord, and cast away his word, our Lord hath cast thee away that thou shalt not be king. Then said Saul to Samuel: I have sinned for I have not obeyed the word of God and thy words, but have dreaded the people and obeyed to their request, but I pray thee to bear my sin and trespass and return with me that I may worship our Lord. And Samuel answered, I shall not return with thee. And so Samuel departed, and yet ere he departed, he did do slay [caused to be slain] Agag the king. And Samuel saw never Saul after unto his death. Then our Lord bade Samuel to go and anoint one of the sons of Isai, otherwise called Jesse, to be king of Israel. And so he came into Bethlehem unto Jesse and bade him bring his sons tofore him. This Jesse had eight sons, be brought tofore Samuel seven of them, and Samuel said there was not he that he would have. Then he said that there was no more, save one which was youngest and yet a child, and kept sheep in the field. And Samuel said: Send for him, for I shall eat no bread till he come. And so he was sent for and brought. He was ruddy and fair of visage and well favored, and Samuel arose, and took an horn with oil and anointed him in the middle of his brethren. And forthwith the spirit of our Lord came directly in him that same day and ever after. Then Samuel departed and came into Ramah. And the spirit of our Lord went away from Saul and an evil spirit oft vexed him. Then his servants said to him: Thou oft art vexed with an evil spirit, it were good to have one that could harp, to be with thee when the spirit vexeth thee, thou shalt bear it the lighter. And he said to his servants: Provide ye to me such one. And then one said: I saw one of Jesse's sons play on a harp, a fair child and strong, wise in his talking and our Lord is with him. Then Saul sent messages to Jesse for David, and Jesse sent David his son with a present of bread, wine, and a kid, to Saul. And always when the evil spirit vexed Saul, David harped tofore him and anon he was eased, and the evil spirit went his way. After this the Philistines gathered them into great hosts to make war against Saul and the children of Israel, and Saul gathered the children of Israel together and came against them in the vale of Terebinthe. The Philistines stood upon the hill on that other part, and the valley was between them. And there came out of the host of the Philistines a great giant named Goliath of Gath; he was six cubits high and a palm, and a helmet of brass on his head, and was clad in a habergeon. The weight of his habergeon was of five thousand shekels of weight of metal. He had boots of brass on his calves, and his shoulders were covered with plates of brass. His glaive was as a great colestaff, and there was thereon six shekels of iron, and his squire went tofore him and cried against them of Israel, and said they should choose a man to fight a singular battle against Goliath, and if he were overcome the Philistines should be servants to Israel, and if he prevailed and overcame his enemy, they of Israel should serve the Philistines, and thus he did cry forty days long. Saul and the children of Israel were sore afraid. David was at this time in Bethlehem with his father, and kept sheep, and three of his brethren were in the host with Saul. To whom Jesse said: David, take this pottage, ten loaves of bread, and ten cheeses, and go run unto the host to thy brethren, and see how they do, and learn how they be arrayed. David delivered his sheep to one to keep them, and bare these things unto the host. And when he came thither he heard a great cry, and he demanded after his brethren. And that same time came forth that giant Goliath and said, as he had done tofore, and David heard him speak. All they of Israel fled for fear of him, and David demanded what he was, and it was told him that he was come to destroy Israel, and also that what man that might slay him, the king should enrich him with great riches, and should give to him his daughter, and shall make the house of his father without tribute. And David said: What is this uncircumcised that hath despised the host of the God of Israel? And what reward shall he have that shall slay him? And the people said as afore is said. And when his oldest brother heard him speak to the people he was wroth with him, and said: Wherefore art thou come hither and hast left the few sheep in desert. I know well thy pride, thou art come for to see the battle. And David said: What have I done? Is it not as the people said? I dare fight well with this giant; and declined from his brother to other of the people. And all this was showed to Saul, and David was brought to him, and said to Saul: I, thy servant, shall fight against this giant if thou wilt. And Saul said to him: Thou mayst not withstand this Philistine nor fight against him, for thou art but a child; this giant hath been a fighter from his childhood. David said to Saul: I thy servant kept my father's sheep, and there came a lion and a bear and took away a wether from the middle of my flock, and I pursued after, and took it again from their mouths, and they arose and would have devoured me, and I caught them by the jaws and slew them. I thy servant slew the lion and the bear, therefore this Philistine uncircumcised shall be as one of them. I shall now go and deliver Israel from this opprobrium and shame. How is this Philistine uncircumcised so hardy as to curse the host of the living God? And yet said David: The Lord that kept me from the might of the lion and from the strength of the bear, he will deliver me from the power of the Philistine. Saul said then to David: Go, and our Lord be with thee. Saul did do arm him with his armor, and girded his sword about him. And when he was armed, David said: I may not ne cannot fight thus, for I am not accustomed ne used, and unarmed him, and took his staff that he had in his hand, and chose to him five good round stones from the brook and put them in his bag, and took a sling in his hand, and went forth against the giant. And when Goliath saw him come, he despised him and said: Weenest thou that I am a hound that comest with thy staff to me? And he cursed David by his gods, and said to David: Come hither and I shall give thy flesh to the fowls of heaven and to the beasts of the earth. David said unto Goliath: Thou comest to me with thy sword and glaive, and I come to thee in the name of the Lord God of the host of Israel which thou hast this day despised; and that Lord shall give thee in my hand, and I shall slay thee and smite off thy head. And I shall give this day the bodies of the men of war of the Philistines to the fowls of heaven, and to the beasts of the earth. Then Goliath rose and hied toward David, and David on that other side hied, and took a stone and laid it in his sling, and threw it at the giant, and smote him in the forehead in such wise that the stone was fixed there, in that he fell down on his visage. Thus prevailed David against the Philistine with his sling and stone, and smote him and slew him. And he had no sword but he went and took Goliath's own sword and therewith smote off his head. And then the Philistines seeing this giant thus slain, fled, and the Israelites after followed, and slew many of them, and returned again and came into the tents, pavilions and lodgings of the Philistines, and took all the pillage. David took the head of Goliath and brought it into Jerusalem, and his arms he brought into his tabernacle. And Abner brought David, having the head of Goliath in his hand, tofore Saul. And Saul demanded of him of what kindred that he was, and he said that he was son of Jesse of Bethlehem, and forthwith that same time Jonathan, the son of Saul, loved David as his own soul. Saul then would not give him license to return to his father, and Jonathan and he were confederate and swore each of them to be true to other, for Jonathan gave his coat that he was clad withal, and all his other garments, unto his sword and spear, unto David. And David did all that ever Saul bade him do wisely and prudently. And when he returned from the battle, and Goliath was slain, the women came out from every town singing with choirs and timpanes against the coming of Saul with great joy and gladness, saying: Saul hath slain a thousand and David hath slain ten thousand. And this saying displeased much to Saul, which said: They have given to David ten thousand and to me one thousand; what may he more have save the realm, and to be king? For this cause Saul never loved David after that day, ne never looked on him friendly but ever sought means afterward to destroy David, for he dreaded that David should be lord with him, and put him from him. And David was wise and kept him well from him. And after this he wedded Michal, daughter of Saul, and Jonathan made oft times peace between Saul and David, yet Saul kept no promise, but ever lay in wait to slay David. And Jonathan warned David thereof. And David gat him a company of men of war to the number of four hundred, and kept him in the mountains. And on a time David was at home with his wife Michal, and Saul sent thither men of war to slay him in his house in the morning; and when Michal heard thereof, she said to David: But if thou save thyself this night, to-morn thou shalt die, and she let him out by a window by which he escaped and saved himself. Michal took an image and laid in his bed, and a rough skin of a goat on the head of the image, and covered it with clothes. And on the morn Saul sent spies for David, and it was answered to them that he lay sick in his bed. Then after this sent Saul messengers for to see David, and said to them: Bring him to me in his bed that he may be slain. And when the messengers came they found a simulachre or an image in his bed, and goats' skins on the head. Then said Saul to Michal his daughter: Why hast thou mocked me so, and hast suffered mine enemy to flee? And Michal answered to Saul and said: He said to me: Let me go or I shall slay thee. David went to Samuel in Rama and told him all that Saul had done to him. And it was told to Saul that David was with Samuel, and he sent thither messengers to take him. And when they came they found them with the company of prophets, and they sat and prophesied with them. And he sent more. And they did also so. And the third time he sent more messengers. And they also prophesied. And then Saul being wroth asked where Samuel and David were, and went to them, and he prophesied when he came also, and took off his clothes and was naked all that day and night before Samuel. David then fled from thence and came to Jonathan and complained to him saying: What have I offended that thy father seeketh to slay me? Jonathan was sorry therefore, for he loved well David. After this Saul ever sought for to slay David. And on a time Saul went into a cave, and David was within the cave, to whom his squire said: Now hath God brought thine enemy into thine hand; now go and slay him. And David said: God forbid that I should lay any hand on him, he is anointed. I shall never hurt ne grieve him, let God do his pleasure. And he went to Saul and cut off a gobet [a small piece] of his mantle and kept it. And when Saul was gone out, soon after issued David out and cried to Saul saying: Lo! Saul, God hath brought thee into my hands. I might have slain thee if I had would, but God forbade that I should lay hand on thee, my lord anointed of God. And what have I offended that thou seekest to slay me? Who art thou? said Saul. Art thou not David my son? Yes, said David, I am thy servant, and kneeled down and worshipped him. Then said Saul: I have sinned, and wept and also said: Thou art rightfuller than I am, thou hast done to me good, and I have done to thee evil. And thou hast well showed to me this day that God had brought me into thine hand, and thou hast not slain me. God reward thee for this, that thou hast done to me; now know I well that thou shalt reign in Israel. I pray thee to be friendly to my seed, and destroy not my house, and swear and promise me that thou take not away my name from the house of my father; and David sware and promised to Saul. And then Saul departed and went home, and David and his people went in to surer places. Anon after this Samuel died, and was buried in his house in Rama. And all Israel bewailed him greatly. Then there was a rich man in the mount of Carmel that hight Nabal, and on a time he sheared and clipped his sheep, to whom David sent certain men, and bade them say that David greeted him well, and whereas aforetimes his shepherds kept his sheep in desert, he never was grevious to them, ne they lost not much as a sheep as long as they were with us, and that he might ask his servants for they could tell, and that he would now in their need send them what it pleased him. Nabal answered to the children of David: Who is that David? Trow ye that I shall send the meat that I have made ready for them that shear my sheep and send it to men that I know not? The men returned and told to David all that he had said. Then said David to his men: Let every man take his sword and gird him withal, and David took his sword and girt him. And David went and four hundred men followed him, and he left two hundred behind him. One of the servants of Nabal told to Abigail, Nabal's wife, how that David had sent messengers from the desert unto his lord, and how wroth and wayward he was, and also he said that those men were good enough to them when they were in desert, ne never perished beast of yours as long as they were there. They were a wall and a shield for us both day and night all the time that we kept our flocks there, wherefore consider what is to be done. They purpose to do harm to him and to his house, for he is the son of Belial in such wise that no man may speak with him. Then Abigail hied her and took two hundred loaves of bread, one hundred bottles of wine, five wethers sodden, and five measures of pottage, and one hundred bonds of grapes dried, and two hundred masses of caricares, and laid all this upon asses, and said to her servants: Go ye tofore, and I shall follow after. She told hereof nothing to her husband Nabal. Then she took an ass and rode after, and when she came to the foot of the hill, David and his men descended; to whom she ran, and David said: I have for naught saved all the beasts of this Nabal in desert, and there perished nothing of his that pertained to him, and he hath yielded evil for good. By the living God I shall not leave as much as his alive as one man. As soon as Abigail saw David she descended from her ass, and fell down tofore David, upon her visage and worshipped him on the earth, and fell down to his feet and said: In me, said she, my lord, be this wickedness, I beseech thee that I thine handmaiden may speak to thine ears, and that thou wilt hear the words of me thy servant. I pray and require thee my lord, let not thy heart be set against this wicked man Nabal, for according to his name he is a fool, and folly is with him. I thine handmaid saw not thy children that thou sendedst. Now, therefore, my lord, for the love of God and of thy soul, suffer not thy hand to shed no blood, and I beseech God that thine enemies may be like Nabal and they that would thee harm; and I beseech thee to receive this blessing and present which I thine handmaid have brought to thee, my lord, and give it to thy men that follow thee, my lord. Take away the wickedness from me thy servant, and I beseech God to make to thee, my lord, a house of truth, for thou, my lord, shall fight the battles of our Lord God; and let no malice be found in thee, never in all the days of thy life. If ever any man arise against thee or would pursue or would hurt thee, I beseech God to keep thee. And when our Lord God hath accomplished to thee, my lord, all that he hath spoken good of thee, and hath constituted thee duke upon Israel, let this not be in thy thought, ne scruple in thy heart that thou shouldest shed blood not guilty, ne be thou not now avenged. And when our Lord God hath done well to thee, my lord, have thou remembrance on me thine handmaid, and do well to me. And David said to Abigail: Blessed be God of Israel that sent thee this day to meet me, and blessed be thy speech, and blessed be thou that hast withdrawn me from bloodshedding, and that I avenged me not on mine enemy with mine hand, else by the living God of Israel, if thou hadst not come unto me, there should not have blyven [been left] unto Nabal to-morn in the morning one man. Then David received all that she brought and said to her: Go peaceably into thine house, lo! I have heard thy voice and I have honored thy visage; and so Abigail came unto Nabal, and David returned into the place he came from. Nabal made a great feast in his house, like the feast of a king, and the heart of Nabal was jocund; he was drunken, and Abigail his wife told to him no word till on the morn, little ne much. On the morn when Nabal had digested the wine, his wife told him all these words. And his heart was mortified within him, and he was dead like a stone, for the tenth day after, our Lord smote him and he died. And when David heard that he was dead, he said: Blessed be the good Lord that hath judged the cause of mine opprobrium from the hand of Nabal, and hath kept me his servant from harm, and our Lord hath yielded the malice of Nabal on his own head. Then David sent to Abigail for to have her to his wife, and she humbled herself and said she his handmaid was ready to wash the feet of his servants. And she arose and took with her five maidens which went afoot by her, and she rode upon an ass, and followed the messengers, and was made wife to David. And David also took another wife called Ahinoam of Jezreel, and both two were his wives. After this Saul always sought David for to slay him. And the people called Zyphites told to Saul that David was hid in the hill of Hachilah which was on the after part of the wilderness, and Saul took with him three thousand chosen men and followed and sought David. David when he heard of the coming of Saul went into the place whereas Saul was, and when he was asleep he took one with him and went into the tent where Saul slept, and Abner with him and all his people. Then said Abishai to David: God hath put thine enemy this day in thine hands, now I shall go and smite him through with my spear, and then after that we shall have no need to dread him. And David said to Abishai: Slay him not; who may extend his hand into the anointed king of God and be innocent? And David said yet more: By the living God, but if God smite him or the days come that he shall die or perish in battle, God be merciful to me, as I shall not lay my hand on him that is anointed of our Lord. Now take the spear that standeth at his head, and the cup of water, and let us go. David took the spear and the cup and departed thence and there was not one that saw them ne awaked, for they slept all. Then when David was on the hill far from them, David cried to the people and to Abner, saying: Abner, shalt not thou answer? And Abner answered: Who art thou that cryest and wakest the king? And David said to Abner: Art thou not a man and there is none like thee in Israel? why hast thou not therefore kept thy lord the king? There is one of the people gone in to slay the king thy lord; by the living Lord it is not good that ye do, but be ye worthy to die because ye have not kept your lord anointed of our Lord. Now look and see where the king's spear is, and the cup of water that stood at his head. Saul knew the voice of David and said: Is not this thy voice, my son David? And David said: It is my voice, my lord king. For what cause dost thou, my lord, pursue me thy servant? what thing have I done and what evil have I committed with my hand? Thou seest well I might have slain thee if I would; God judge between thee and me. And Saul said: I have sinned, return, my son; I shall never hereafter do thee harm ne evil, for thy soul is precious in my sight this day. It appeareth now that I have done follily, and am ignorant in many things. Then said David: Lo! here is the spear of the king, let a child come fetch it, our Lord shall reward to every man after his justice and faith. Our Lord hath this day brought thee into my hands, and yet I would not lay mine hand on him that is anointed of our Lord. And like as thy soul is magnified this day in my sight, so be my soul magnified in the sight of God and deliver me from all anguish. Saul said then to David: Blessed be thou, my son David. And David went then his way, and Saul returned home again. And David said in his heart: Sometime it might hap to me to fall and come into the hands of Saul, it is better I flee from him and save me in the land of the Philistines. And he went thence with six hundred men and came to Achish king of Gath and dwelled there. And when Saul understood that he was with Achish he ceased to seek him. And Achish delivered to David a town to dwell in named Ziklag. After this the Philistines gathered and assembled much people against Israel. And Saul assembled all Israel and came upon Gilboa; and when Saul saw all the host of the Philistines, his heart dreaded and fainted sore, he cried for to have counsel of our Lord. And our Lord answered him not, ne by swevens ne by priests, ne by prophets. Then said Saul to his servants: Fetch to me a woman having a phiton, otherwise called a phitoness or a witch. And they said that there was such a woman in Endor. Saul then changed his habit and clothing, and did on other clothing, and went, and two men with him, and came to the woman by night, and made her by her craft to raise Samuel. And Samuel said to Saul: Why hast thou put me from my rest, for to arise? And Saul said: I am coarted [constrained] thereto, for the Philistines fight against me, and God is gone from me, and will not hear me, neither by prophets, ne by swevens [dreams]. And Samuel said: What askest thou of me when God is gone from thee and gone unto David? God shall do to thee as he hath said to thee by me, and shall cut thy realm from thine hand, and shall give it thy neighbor David. For thou hast not obeyed his voice, ne hast not done his commandment in Amalek; therefore thou shalt lose the battle and Israel shall be overthrown. To-morrow thou and thy children shall be with me, and our Lord shall suffer the children of Israel to fall in the hands of the Philistines. Anon then Saul fell down to the earth. The words of Samuel made him afeard and there was no strength in him, for he had eaten no bread of all that day, he was greatly troubled. Then the phitoness desired him to eat, and she slew a paschal lamb that she had, and dighted and set it tofore him, and bread. And when he had eaten he walked with his servants all that night. And on the morn the Philistines assailed Saul and them of Israel, and fought a great battle, and the men of Israel fled from the face of the Philistines, and many of them were slain in the mount of Gilboa. The Philistines smote in against Saul and his sons, and slew Jonathan and Abinadab, and Melchi-shua, sons of Saul. And all the burden of the battle was turned on Saul, and the archers followed him and wounded him sore. Then said Saul to his squire: Pluck out thy sword and slay me, that these men uncircumcised come not and, scorning, slay me; and his squire would not for he was greatly afeard. Then Saul took his sword and slew himself, which thing when his squire saw, that is that Saul was dead, he took his sword and fell on it and was dead with him. Thus was Saul dead, and his three sons and his squire, and all his men that day together. Then the children of Israel that were thereabouts, and on that other side of Jordan, seeing that the men of Israel fled, and that Saul and his three sons were dead, left their cities and fled. The Philistines came and dwelled there, and the next day the Philistines went for to rifle and pillage them that were dead, and they found Saul and his three sons lying in the hill of Gilboa. And they cut off the head of Saul, and robbed him of his armor, and sent it into the land of the Philistines all about, that it might be showed in the temple of their idols, and unto the people; and set up his arms in the temple of Ashtaroth, and hung his body on the wall of Bethshan. And when the men that dwelt in Jabesh-Gilead saw what the Philistines had done unto Saul, all the strongest men of them arose and went all that night and took down the bodies of Saul and of his sons from the wall of Bethshan and burned them, and took the bones and buried them in the wood of Jabesh-Gilead and fasted seven days. _Thus endeth the life of Saul which was first king upon Israel, and for disobedience of God's commandment was slain, and his heirs never reigned long after._ THE HISTORY OF DAVID _Here followeth how David reigned after Saul, and governed Israel. Shortly taken out of the Bible, the most historical matters and but little touched._ After the death of Saul David returned from the journey that he had against Amalek. For whilst David had been out with Achish the king, they of Amalek had been in Ziklag and taken all that was therein prisoners, and robbed and carried away with them the two wives of David, and had set fire and burned the town. And when David came again home and saw the town burned he pursued after, and by the conveying of one of them of Amalek that was left by the way sick, for to have his life he brought David upon the host of Amalek whereas they sat and ate and drank. And David smote on them with his meiny [company] and slew down all that he found, and rescued his wives and all the good that they had taken, and took much more of them. And when he was come to Ziklag, the third day after there came one from the host of Saul, and told to David how that Israel had lost the battle, and how they were fled, and how Saul the king and Jonathan his son were slain. David said to the young man that brought these tidings: How knowest thou that Saul and Jonathan be dead? And he answered it was so by adventure that I came upon the mount of Gilboa, and Saul rested upon his spear, and the horsemen and the chariots of the Philistines approached to himward, and he looked behind him and saw me, and called me, and said to me: Who art thou? And I said I am an Amalekite, and then he said: Stand upon me and slay me, for I am full of anguish, and yet my soul is in me. And I then standing on him slew him, knowing well that he might not live after the ruin. And I took the diadem from his head, and the armylle from his arm, which I have brought hither to thee, my lord. David took and rent his vestment, and all the men that were with him, and wailed and sorrowed much the death of Saul and Jonathan and of all the men of Israel, and fasted that day till even. And David said to the young man: Of whence art thou? And he said: I am the son of an Amalekite. And David said to him: Why dreadedst thou not to put thy hand forth to slay him that is anointed of God? David called one of his men, and bade him slay him. And he smote him and slew him. And David said: Thy blood be on thy head! thine own mouth hath spoken against thee, saying: I have slain Saul which was king anointed of our Lord. David sorrowed and bewailed much the death of Saul and of Jonathan. After this David counselled with our Lord and demanded if he should go in to one of the cities of Judah. And our Lord bade him go, and he asked whither, and our Lord said: Into Hebron. Then David took his two wives and all the men that were with him, every each with his household, and dwelled in the towns of Hebron. And thither came the men of Judah and anointed David king to reign upon the tribe of Judah. And Abner prince of the host of Saul, and other servants of Saul, took Ishbosheth the son of Saul, and led him about, and made him king over Israel, except the tribe of Judah. Ishbosheth was forty years when he began to reign, and he reigned two years. The house of Judah only followed David. After this it happed that Abner, prince of the host of Ishbosheth, with certain men, went out of the castles, and Joab with certain men of David went also out and ran by the piscine [pool] of Gibeon. One party was on that one side, and that other on the other. And Abner said to Joab: Let our young men play and skirmish together, and Joab agreed. And there rose twelve of Benjamin, of the party of Ishbosheth, and twelve of the children of David; and when they met together each took other by the head, and roof their swords into each other's sides and were all there slain. And there arose a great battle, and Abner and his fellowship were put to flight by the men of David. And among all other there was Asahel one of the brethren of Joab and was the swiftest runner that might be, and pursued Abner, and Abner looked behind him, and bade him decline on the right side or on the left side, and take one of the young men and his harness, and come not at me. Asahel would not leave him; yet Abner said to him: Go from me and follow not me lest I be compelled to slay thee, and then I may not make my peace with Joab thy brother. Which would not hear Abner, but despised him, and Abner then turned and slew him in the same place, and anon the sun went down and they withdrew. There were slain of the children of David nineteen men and of them of Benjamin three hundred and sixty were slain, and thus there was long strife and contention between the house of David and the house of Ishbosheth. After this Abner took a concubine of Saul and held her, wherefore Ishbosheth reproved him of it and Abner was wroth greatly thereof; and came to David and made friendship with him. Joab was not there when Abner made his peace with David; but when he knew it he came to Abner with a fair semblant and spake fair to him by dissimulation, and slew him for to avenge the death of Asahel his brother. And when David heard how Joab had slain Abner he cursed him, and bewailed greatly the death of Abner, and did do bury him [caused him to be buried] honorably, and David followed the bier himself. And when Ishbosheth, the son of Saul, heard that Abner was dead, he was all abashed and all Israel sore troubled. There were two princes of thieves with Ishbosheth named Baanah and Rechab, which came on a day in to Ishbosheth where he lay and slept, and there they slew him, and took privily his head and brought it in to David in Hebron and said: Lo, here is the head of thine enemy Ishbosheth, that sought to slay thee; this day God hath given to thee my lord vengeance of Saul and of his seed. David answered to them: By the living God that hath delivered me from all anguish, him that told me that he had slain Saul, and had thought to have had a reward of me, I did do slay, how much more ye that be so wicked to slay him that is not guilty, in his house and upon his bed? Shall I not ask his blood of your hands, and throw you out of this world? Yes, certainly. And David commanded to his servants to slay them, and so they were slain, and cut off their hands and feet, and hung them on the piscine [pool] in Hebron, and took the head of Ishbosheth and buried it in the sepulchre of Abner. And then came all the tribes of Israel to David in Hebron, saying: We be thy mouth and thy flesh, when Saul lived and was king on us and reigned, thou wert coming and going; and because God hath said thou shalt reign upon my people and be their governor, therefore we shall obey thee. And all the seniors of Israel came and did homage to David in Hebron, and anointed him king over them. David was thirty years old when he began to reign and he reigned forty years. He reigned in Hebron upon Judah seven years and six months, and in Jerusalem he reigned thirty-three years upon all Israel and Judah. David then made him a dwelling-place in the hill of Sion in Jerusalem. And after this the Philistines made war against him, but he oft overthrew them and slew many of them, and made them tributary to him, and after brought the ark of God in Jerusalem, and set it in his house. After this yet the Philistines made war again unto him and other kings were aiding and helping them against David, whom David overcame and slew and put under. And on a time when Joab was out with his men of war lying at a siege tofore a city, David was at home, and walked in his chamber, and as he looked out at a window he saw a fair woman wash her and bain her in her chamber, which stood against his house, and demanded of his servants who she was, and they said she was Uriah's wife. And David sent letters to Joab and bade him to send home to him Uriah; and Joab sent Uriah to David, and David demanded how the host was ruled, and after bade him go home to his house and wash his feet. And Uriah went thence, and the king sent to him his dish with meat. Uriah would not go home, but lay before the gate of the king's house with other servants of the king's. And it was told to the king that Uriah went not home, and then David said to Uriah: Thou comest from a far way, why goest thou not home? And Uriah said to David: The ark of God and Israel and Judah be in the pavilions, and my lord Joab and the servants of thee, my lord, lie on the ground, and would ye that I should go to my house? By thy health and by the health of my soul I shall not do so. Then David said to Uriah, Abide here then this night, and to-morrow I shall deliver thee. Uriah abode there that day and the next, and David made him eat tofore him and made him drunk, yet for all that he would not go home, but lay with the servants of David. Then on the morn David wrote a letter to Joab, that he should set Uriah in the weakest place of the battle and where most jeopardy was, and that he should be left there that he might be slain. And Uriah bare this letter to Joab, and it was so done as David had written, and Uriah was slain in the battle. And Joab sent word to David how they had fought, and how Uriah was slain and dead. When Uriah's wife heard that her husband was dead, she mourned and wailed him; and after the mourning David sent for her and wedded her, and she bare him a son. And this that David had committed on Uriah displeased greatly our Lord. Then our Lord sent Nathan the prophet unto David, which, when he came, said to him: There were two men dwelling in a city, that one rich and that other poor. The rich man had sheep and oxen right many, but the poor man had but one little sheep, which he bought and nourished and grew with his children, eating of his bread and drinking of his cup, and slept in his bosom. She was to him as a daughter. And on a time when a certain pilgrim came to the rich man, he, sparing his own sheep and oxen to make a feast to the pilgrim that was come to him, took the only sheep of the poor man and made meat thereof to his guest. David was wroth and said to Nathan: By the living God, the man that hath so done is the child of death, the man that hath so done shall yield therefor four times double. Then said Nathan to David: Thou art the same man that hath done this thing. This said the Lord God of Israel: I have anointed thee king upon Israel, and kept thee from the hand of Saul, and I have given to thee an house to keep in thine household and wives in thy bosom. I have given to thee the house of Israel and the house of Judah, and if these be small things I shall add and give to thee much more and greater. Why hast thou therefore despised the word of God and hast done evil in the sight of our Lord? Thou hast slain Uriah with a sword, and his wife hast thou taken unto thy wife, and thou hast slain him with the sword of the sons of Ammon. Therefore the sword shall not go from thy house, world without end, forasmuch as thou hast despised me and hast taken Uriah's wife unto thy wife. This said our Lord: I shall raise evil against thee, and shall take thy wives in thy sight and give them to thy neighbor. Thou hast done it privily, but I shall make this to be done and open in the sight of all Israel. And then said David to Nathan: Peccavi! I have sinned against our Lord. Nathan said: Our Lord hath taken away thy sin, thou shalt not die, but forasmuch as thou hast made the enemy to blaspheme the name of God, therefore the son that is born to thee shall die by death. And Nathan returned to his house. And for this sin David made this psalm: Miserere mei deus [Have pity on me, O God!], which is a psalm of mercy, for David did great penance for these sins of adultery and also of homicide. Therefore God took away this sin, and forgave it him, but the son that she brought forth died. And after this Bathsheba, that had been Uriah's wife, brought forth another son named Solomon, which was well-beloved of God, and after David, Solomon was king. After this David had much war and trouble and anger, insomuch that on a time Amnon, oldest son of David, loved Thamar his sister. David knew hereof, and was right sorry for it, but he would not rebuke his son Amnon for it, for he loved him because he was his first begotten son. Absalom hated Amnon ever after, and when Absalom on a time did do shear his sheep he prayed all his brethren to come eat with him, and made them a feast like a king's feast. At which feast he did do slay his brother Amnon; and anon it was told to the King David that Absalom had slain all the king's sons. Wherefore the king was in great heaviness and sorrow, but anon after it was told him that there was no more slain but Amnon, and the other sons came home. And Absalom fled into Geshur, and was there three years, and durst not come home. And after by the moyen of Joab he was sent for, and came into Jerusalem, but yet he might not come in his father the king's presence, and dwelled there two years, and might not see the King his father. This Absalom was the fairest man that ever was, for from the sole of his foot unto his head there was not a spot; he had so much hair on his head that it grieved him to bear, wherefore it was shorn off once a year, it weighed two hundred shekels of good weight. Then when he abode so long that he might not come to his father's presence he sent for Joab to come speak with him, and he would not come. He sent again for him and he came not. Then Absalom said to his servants: Know ye Joab's field that lieth by my field? They said yea. Go ye, said he, and set fire in the barley that is therein, and burn it. And Joab's servants came and told to Joab that Absalom had set fire on his corn. Then Joab came to Absalom and said: Why hast thou set fire on my corn! And he said, I have sent twice to thee, praying thee to come to me that I might send thee to the king, and that thou shouldst say to him why I came from Geshur; it had been better for me for to have abiden there. I pray thee that I may come to his presence and see his visage, and if he remember my wickedness let him slay me. Joab went in to the King and told to him all these words. Then was Absalom called, and entered in to the king, and he fell down and worshipped the king, and the king kissed him. After this Absalom did do make for himself chariots and horsemen and fifty men for to go before him, and walked among the tribes of Israel; and greeted and saluted them, taking them by the hand, and kissed them, by which he gat to him the hearts of the people; and said to his father that he had avowed to make sacrifice to God in Hebron, and his father gave him leave. And when he was there he gathered people to him, and made himself king, and did do cry that all men should obey and wait on him as king of Israel. When David heard this he was sore abashed and was fain to flee out of Jerusalem. And Absalom came with his people and entered into Jerusalem into his father's house, and after pursued his father to depose him. And David ordained his people and battle against him, and sent Joab, prince of his host, against Absalom, and divided his host into three parts, and would have gone with them, but Joab counselled that he should not go to the battle whatsomever happed, and then David bade them to save his son Absalom. And they went forth and fought, and Absalom with his host was overthrown and put to flight. And as Absalom fled upon his mule he came under an oak, and his hair flew about a bough of the tree and held so fast that Absalom hung by his hair, and the mule ran forth. There came one to Joab and told him how that Absalom hung by his hair on a bough of an oak, and Joab said: Why hast thou not slain him? The man said: God forbid that I should set hand on the king's son; I heard the king say: keep my son Absalom alive and slay him not. Then Joab went and took three spears, and fixed them in the heart of Absalom as he hung on the tree by his hair, and yet after this ten young men, squires of Joab, ran and slew him. Then Joab trumped and blew the retreat, and retained the people that they should not pursue the people flying. And they took the body of Absalom and cast it in a great pit, and laid on him a great stone. And when David knew that his son was slain, he made great sorrow and said: O my son Absalom, my son Absalom, who shall grant to me that I may die for thee, my son Absalom, Absalom my son! It was told to Joab that the king wept and sorrowed the death of his son Absalom, and all their victory was turned into sorrow and wailing, insomuch that the people eschewed to enter into the city. Then Joab entered in to the king and said: Thou hast this day discouraged the cheer of all thy servants because they have saved thy life, and the lives of thy sons and daughters, of thy wives and of thy concubines, thou lovest them that hate thee, and hatest them that love thee, and showest well this day that thou settest little by thy dukes and servants; and truly I know now well that if Absalom had lived and all we thy servants had been slain, thou haddest been pleased. Therefore, arise now and come forth and satisfy the people; or else I swear to thee by the good lord that there shall not one of thy servants abide with thee till to-morrow, and that shall be worse to thee than all the harms and evils that ever yet fell to thee. Then David the king arose and sat in the gate, and anon it was shown to all the people that the king sat in the gate. And then all the people came in tofore the king, and they of Israel that had beerv with Absalom fled into their tabernacles, and after came again unto David when they knew that Absalom was dead. And after, one Sheba, a cursed man, rebelled and gathered people against David. Against whom Joab with the host of David pursued, and drove him unto a city which he besieged, and by the means of a woman of the same city Sheba's head was smitten off and delivered to Joab over the wall, and so the city was saved, and Joab pleased. After this David called Joab, and bade him number the people of Israel, and so Joab walked through all the tribes of Israel, from Dan to Beersheba, and over Jordan and all the country, and there were founden in Israel eight hundred thousand strong men that were able to fight and to draw sword, and of the tribe of Judah fifty thousand fighting men. And after that the people was numbered, the heart of David was smitten by our Lord and was heavy, and said: I have sinned greatly in this deed, but I pray the Lord to take away the wickedness of thy servant, for I have done follily. David rose on the morn early, and the word of our Lord came to Gad the prophet saying: that he should go to David and bid him choose one of three things that he should say to him. When Gad came to David he said that he should choose whether he would have seven years hunger in his land, or three months he should flee his adversaries and enemies, or to have three days' pestilence. Of these three God biddeth thee choose which thou wilt; now advise thee and conclude what I shall answer to our Lord. David said to Gad: I am constrained to a great thing, but it is better for me to put me in the hands of our Lord, for his mercy is much more than in men, and so he chose pestilence. Then our Lord sent pestilence the time constitute, and there died of the people from Dan to Beersheba seventy thousand men. And when the angel extended his hand upon Jerusalem for to destroy it, our Lord was merciful upon the affliction, and said to the angel so smiting: It sufficeth now, withdraw thy hand. David said to our Lord when he saw the angel smiting the people: I am he that have sinned and done wickedly, what have these sheep done? I beseech thee that thy hand turn upon me and upon the house of my father. Then came Gad to David and bade him make an altar in the same place where he saw the angel; and he bought the place, and made the altar, and offered sacrifices unto our Lord, and our Lord was merciful, and the plague ceased in Israel. David was old and feeble and saw that his death approached, and ordained that his son Solomon should reign and be king after him. Howbeit that Adonijah his son took on him to be king during David's life. For which cause Bathsheba and Nathan came to David, and tofore them he said that Solomon should be king, and ordained that he should be set on his mule by his prophets Nathan, Zadok the priest and Benaiah, and brought in to Sion. And there Zadok the priest and Nathan the prophet anointed him king upon Israel and blew in a trump and said: Live the King Solomon. And from thence they brought him into Jerusalem and set him upon his father's seat in his father's throne, and David worshipped him in his bed, and said: Blessed be the Lord God of Israel that hath suffered me to see my son in my throne and seat And then Adonijah and all they that were with him were afeared, and dreading Solomon ran away, and so ceased Adonijah. The days of David approached fast that he should die, and did do call Solomon before him, and there he commanded him to keep the commandments of our Lord and walk in his ways, and to observe his ceremonies, his precepts and his judgments, as it is written in the law of Moses, and said: Our Lord confirm thee in thy reign, and send to thee wisdom to rule it well. And when David had thus counselled and commanded him to do justice and keep God's law, he blessed him and died, and was buried with his fathers. This David was an holy man and made the holy psalter, which is an holy book and is contained therein the old law and the new law. He was a great prophet, for he prophesied the coming of Christ, his nativity, his passion, and resurrection, and also his ascension, and was great with God, yet God would not suffer him to build a temple for him, for he had shed man's blood. But God said to him, his son that should reign after him should be a man peaceable, and he should build the temple to God. And when David had reigned forty years king of Jerusalem, over Judah and Israel, he died in good mind, and was buried with his fathers in the city of David. THE SONG OF DAVID He sang of God, the mighty source Of all things, the stupendous force On which all strength depends; From whose right arm, beneath whose eyes, All period, power, and enterprise Commences, reigns, and ends. The world, the clustering spheres he made, The glorious light, the soothing shade, Dale, champaign, grove, and hill: The multitudinous abyss, Where secrecy remains in bliss, And wisdom hides her skill. Tell them, I AM, Jehovah said To Moses: while Earth heard in dread, And, smitten to the heart, At once, above, beneath, around, All Nature, without voice or sound, Replied, "O Lord, THOU ART." _--C. Smart_ THE STORY OF A CUP OF WATER BY THEODORE T. MUNGER [From "Lamps and Paths," by courtesy of Houghton, Mifflin & Co.] Be noble! and the nobleness that lies In other men, sleeping, but never dead, Will rise in majesty to meet thine own. --James Russell Lowell: _Sonnet IV_ Restore to God his due in tithe and time: A tithe purloined cankers the whole estate. Sundays observe: think, when the bells do chime, 'Tis angels' music; therefore come not late. God there deals blessings. If a king did so, Who would not haste, nay give, to see the show? --George Herbert O Lord, that lends me life, Lend me a heart replete with thankfulness! _--King Henry VI.,_ Part II.; i. I _"And David longed, and said, Oh that one would give me drink of the water of the well of Bethlehem, that is at the gate! And the three brake through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it and brought it to David: but David would not drink of it, but poured it out to the Lord, and said, My God forbid it me, that I should do this thing: shall I drink the blood of these men that have put their lives in jeopardy? for with the jeopardy of their lives they brought it. Therefore he would not drink it."_--I Chronicles xi. 17-19 If any of my young friends ask why I have read this long-time-ago Bible-story as a text for a sermon to-day, I will not only answer, but thank them for the question; for nothing helps a speaker at the start so much as a straight, intelligent question. I have read this story from the Chronicles, because I want to connect this beautiful occasion with some beautiful thing in the Bible; for beautiful things go together. My main object and desire in this service is to have everything beautiful and pure and high. For I know how well you will remember this day in after years; I know how every feature and incident is imprinting itself upon your minds; I know how, twenty and forty years hence, when we older ones will be dead and gone, and you will be scattered far and wide, some in the great cities--New York, Chicago, St. Louis--some in California, and some further off still--I know how, on quiet June Sundays years hence, you will recall this Festival of Flowers in North Adams. You may be in some of the great cities, or on the broad prairies, or among the park-like forests of the Sierra, or in Puget Sound, but you will never forget this day. These familiar walls; this pulpit and font and chancel decked with flowers; this service, made _for_ you and in part _by_ you--you will never forget it. And because you will always remember it, I want to have it throughout just as beautiful, just as pure and inspiring, as possible. The flowers will do their part; they never fail to speak sweet, pure words to us. Your Superintendent always does his part well, and I hope you will all thank him in your hearts, if not in words, for his faithful and laborious interest in you. And your teachers and others who have brought together this wealth of beauty, this glory of color and perfume, this tribute of sweetness from mountain-side and field and garden--they have done well; and you will remember it all years hence, and when far away, and perhaps some tears will start for "the days that are no more." But this occasion would not be complete to my mind if there were not linked with it some noble and inspiring trutn. I want to make all these flowers and this music the setting of a truth, like a diamond set round with emeralds, or an opal with pearls. _You_ have brought the pearls and the emeralds; _I_ must bring a diamond or an opal to set in the midst of them. I am very sure that I have one in this old story--a diamond very brilliant if we brush away the old Hebrew dust, and cut away the sides and let in a little more light upon it. I am not sure, however, but I ought to call it a pearl rather than a diamond; for there is a chaste and gentle modesty about it that reminds one of the soft lustre of a pearl rather than of the flashing splendor of a diamond. St. John, in naming the precious stones that make the foundation of the heavenly city, omits the diamond--and for some good reason, I suspect--while the twelve gates were all pearls. Now, I think David stood very near one of those gates of pearl at the time of this story. To my mind, it is nearly the most beautiful in all this Book; and I know you will listen while I tell it more fully. I have this impression of David--that if you had seen him when he was young, you would have thought him the most glorious human being you had ever looked on. He was one of those persons who fascinate all who come near them. He bound everybody to him in a wonderful way. They not only _liked_ him, but they became absorbed in him, and were ready to obey him, and serve him, and to give themselves up to him in every way possible. I am not at all surprised that Saul's son and daughter and Saul himself fell in love with, and could hardly live without, him. It was so all along; and even after he became an old man everybody was fascinated by him--even his old uncles--and stood ready to do his bidding and consult his wishes. It was somewhat so with Richard Coeur de Lion and Napoleon and Mary Stuart and Alexander and Julius Cæsar; but the personal fascination of none of these persons was so great as that of David. In some respects he was no greater than some of these; but he had a broader and more lovable nature than any of them, for he had what not one of them had in anything like the same degree--a great and noble generosity. David deserved all the love that was lavished upon him, because--let men love him ever so much--he loved more in return. There was not apparently, at this early time of his life, one grain of selfishness about him. You know that the word _chivalry_ was not used till about a thousand years back, while David lived almost three times as long ago; but he was one of the most _chivalrous_ men that ever lived. By chivalry I mean a union of honor, purity, religion, nobleness, bravery, and devotion to a cause or person. David excited this chivalric devotion in others because he had so much of it in himself. And here I will stop a moment just to say that if you want to awaken any feeling in another toward yourself, you must first have it in yourself. I think there is a very general notion that in order to awaken admiration and love and regard in others one must have a fine appearance. There is a great deal of misplaced faith in fine clothes and bright eyes and clear complexions and pretty features; but I have yet to learn that these ever win genuine love and admiration. And so far as I have observed, a true sentiment only grows out of a corresponding sentiment; feeling comes from feeling; in short, others come at last to feel toward us just about as we feel toward them. And I never knew a person, young or old, to show a kind, generous, hearty disposition to others who was not surrounded by friends. And I have seen--I know not how many--selfish and unobliging and unsympathetic persons go friendless all their days in spite of wealth and fine appearance. Now, put this away in your memory to think of hereafter. It was David's great-heartedness that bound others to him. At the time of this story he was a sort of outlaw, driven without any good reason from the court of Saul. But he was a man of too much spirit to allow himself to be tamely killed, and he loved Saul and his family too well to actually make war upon him, and he was too good a patriot to give trouble to his country--a pretty hard place he had to fill, I can assure you. But he was equal to it, and simply bided his time, drawing off into the wild and rocky regions where he could hide and also protect himself. But he was not a man whom people would leave alone. The magnetic power that was in him drew kindred spirits, and some that were not kindred who found it pleasanter to follow a chief in the wilds than to live in the dull quiet of their homes. But the greater part of them were brave, generous, devoted souls, who had come to the conclusion that to live with David and fight his battles and share his fortunes was more enjoyable than to plod along under Saul and his petty tyrannies. There were, in particular, eleven men of the tribe of Gad--mountaineers--fierce as lions and swift as roes, terrible men in battle, and full of devotion to David. In this way he got together quite a little army, which he used to defend the borders from the Philistines, who were a thieving set, and also to defend himself in case Saul troubled him. It was not exactly the best sort of a life for a man to live; and had not David been a person of very high principles, his followers would have been a band of robbers living on the country. But David prevented that, and made them as useful as was possible. His headquarters were at the cave of Adullam, or what is now called Engedi. While here, the Philistines came on a foraging expedition as far as Bethlehem, and with so large a force that David and his few followers were shut up in their fortress--for how long we do not know--probably for some days. It was very dull and wearisome business, imprisoned in a rocky defile and unable to do anything, while the Philistines were stealing the harvests that grew on the very spot where he had spent his boyhood. It was then that what has always seemed to me a very touching and beautiful trait of David's character showed itself, and that is--_a feeling of homesickness_. Now, there is very little respect to be had for a person who is not capable of homesickness. To give up to it may be weak, but to be incapable of it is a bad sign. But in David it took a very poetic form. Close by was the home where he was born. There, in Bethlehem, he had passed the dreamy years of his childhood and youth amid the love of his parents and brothers, whom he now had with him; there he fed his sheep and sang to his harp; and there, morning and evening, he gathered with others about the well--the meeting-place of his companions--loved with all the passionate energy of his nature, and still loved in spite of the troublous times that had come upon him. As David broods over these memories, he longs with a yearning, homesick feeling for Bethlehem and its well. And, like a poet as he was, he conceives that if he could but drink of its water, it would relieve this feverish unrest and longing for the past. It was a very natural feeling. You are too young to know what it means; but we who are older think of these little things in a strange, yearning way. It is the little things of childhood that we long for--to lie under the roof on which we heard the rain patter years and years ago; to gather fruit in the old orchard; to fish in the same streams; to sit on the same rock, or under the same elm or maple, and see the sun go down behind the same old hills; to drink from the same spring that refreshed us in summer days that will not come again--_you_ are too young for this, but we who are older know well how David felt. He was not a man to hide his feelings, and so he uttered his longing for the water of the well by the gate of Bethlehem. His words are overheard; and three of these terrible followers of his--fierce as lions and fleet as deer--took their swords and fought their way through the Philistines, slaying we know not how many, and brought back some of the water. It was enough for _them_ that David wanted it. Now, some people would say that it was very foolish and sentimental of David to be indulging in such a whim, and still more foolish in these men to gratify it at the risk of their lives; but I think there is a better way of looking at it. If David had _required_ them to procure the water at the risk of their lives, it would have been very wrong; but the whole thing was unknown to him till the water was brought. I prefer to regard it as an act of splendid heroism, prompted by chivalric devotion, and I will not stop to consider whether or not it was sensible and prudent. And I want to say to you that whenever you see or hear of an action that has these qualities of heroism and generosity and devotion, it is well to admire and praise it, whether it will bear the test of cold reason or not. I hope your hearts will never get to be so dry and hard that they will not beat responsive to brave and noble deeds, even if they are not exactly prudent. But David took even a higher view of this brave and tender act of his lion-faced, deer-footed followers. It awoke his religious feelings; for our sense of what is noble and generous and brave lies very close to our religious sensibilities. The whole event passes, in David's mind, into the field of religion; and so what does he do? Drink the water, and praise his three mighty warriors, and bid them never again run such risks to gratify his chance wishes? No. David looks a great deal further into the matter than this. The act seemed to him to have a religious character; its devotion was so complete and unselfish that it became sacred. He felt what I have just said--that a brave and devoted act that incurs danger is almost if not quite a religious act. And so he treats it in a religious way. He is anxious to separate it from himself, although done for him, and get it into a service done for God; and he may have thought that he had himself been a little selfish. To his mind it would have been a mean and low repayment to these men to drink their water with loud praises of their valor. They had done a Godlike deed, and so he will transfer it to God, and make it an act as between them and God. I do not know that those lion-faced, deer-footed warriors understood or appreciated his treatment of their act; but David himself very well knew what he was about, and you can see that he acted in a very high and true way. He will not drink the water, but pours it out unto the Lord, and lets it sink into the ground unused, and, because unused, a sort of sacrifice and offering to God. Water got with such valor and risk was not for man, but for God. Much less was it right to use it to gratify a dreamy whim that had in it perhaps just a touch of selfishness. The bravery and danger had made the water sacred, and so he will make a sacred use of it. If any one thinks that David was carried away by sentimentality, or that he was overscrupulous, one has only to recall how, when _actually_ in want, he took the consecrated bread from the Tabernacle at Nob, and ate it and gave it to his followers. His strong common-sense told him that even consecrated bread was not too good for hungry men; but that same fine common-sense told him that water procured at the risk of life, when not actually wanted, had become sacred, and had better be turned into a sort of prayer and offering to God than wantonly drunk. And now, having the story well in mind, I will close by drawing out from it one or two lessons that seem to me very practical. Suppose we were to ask, Who acted in the noblest way--the three strong men who got the water, or David, who made a sacrifice or libation of it? It does not take us long to answer. The real greatness of the whole affair was with the three men, though David put a beautiful meaning upon it, and exalted it to its true place. Their act was very brave and lofty; but David crowned it with its highest grace by carrying it on into religion--that is, by setting it before God. I see a great many people who are living worthy lives, doing a great many kind acts and rendering beautiful services, but do not take God into their thoughts, nor render their services as unto Him. I think everybody must see that this act of these lion-faced men was more complete when David took it before God than as rendered for himself. Why, it might take long to tell; but, briefly, it was because the nameless grace of religion has been added to it, and because it was connected with that great, dear Name that hallows everything brought under it. Many of you have brought here offerings of flowers, sweet and fit for this day and place and purpose. Some may have brought them simply with the thought of helping out the occasion, or to please your teacher, or because it is beautiful in itself to heap up beauty in this large way; but if, as you worked here yesterday, or brought your flowers to-day, your thoughts silently rose to God, saying, "These are for _Thy_ altars--this glory of tint and perfume is not for us, but for _Thee_"--then, I think, every poet, every person of fine feeling, every true thinker, would say that the latter is more beautiful than the former. I hate to see a life that does not take hold of God; I hate to see fine acts and brave lives and noble dispositions and generous emotions that do not reach up into a sense of God; I hate to see persons--and I see a great many such nowadays--striving after beautiful lives and true sentiments and large thoughts without ever a word of prayer, or thought of God, or anything to show they love and venerate Christ. I hate to see it, both because they might rise so much higher and because at last it fails; for God must enter into every thought and sentiment and purpose in order to make it genuine, and truly beautiful, and altogether right. That God may be in your thoughts; that you may learn to confess Him in all your ways, to serve and fear and know and love him--this is the wish with which I greet you to-day, and the prayer that I offer in your behalf. I found, the other day, some lines by Faber--a Catholic poet--so beautifully giving this last thought of our sermon that I will read them to you: "Oh God! who wert my childhood's love, My boyhood's pure delight, A presence felt the livelong day, A welcome fear at night, "I know not what I thought of Thee; What picture I had made Of that Eternal Majesty To whom my childhood prayed. "With age Thou grewest more divine, More glorious than before; I feared Thee with a deeper fear, Because I loved Thee more. "Thou broadenest out with every year Each breath of life to meet. I scarce can think Thou art the same, Thou art so much more sweet. "Father! what hast Thou grown to now? A joy all joys above, Something more sacred than a fear, More tender than a love. "With gentle swiftness lead me on, Dear God! to see Thy face; And meanwhile in my narrow heart, Oh, make Thyself more space." THE HISTORY OF SOLOMON After David, reigned Solomon his son, which was in the beginning a good man and walked in the ways and laws of God. And all the kings about him made peace with him and was king confirmed, obeyed and peaceable in his possession, and according to his father's commandment did justice. First on Joab that had been prince of his father's host, because he slew two good men by treason and guile, that was Abner the son of Ner, and Amasa the son of Ithra. And Joab was afeard and dreaded Solomon, and fled into the Tabernacle of our Lord and held the end of the altar. And Solomon sent Benaiah and slew him there, and after buried him in his house in desert. And after this on a night as he lay in his bed after he had sacrificed to our Lord in Gibeon, our Lord appeared to him in his sleep saying to him: Ask and demand what thou wilt that I may give to thee. And Solomon said: Lord, thou hast done to my father great mercy; because he walked in thy ways in truth, justice, and a rightful heart, thou hast always kept for him thy great mercy, and hast given to him a son sitting upon this throne as it is this day. And now Lord thou hast made me thy servant to reign for my father David. I am a little child and know not my going out and entering in, and I thy servant am set in the middle of the people that thou hast chosen which be infinite, and may not be numbered for multitude; therefore Lord give to me thy servant a heart docile and taught in wisdom that may judge thy people, and discern between good and evil. Who may judge this people, thy people that be so many? This request and demand pleased much unto God that Solomon had asked such a thing. And God said to Solomon: Because thou hast required and asked this and hast not asked long life, ne riches, ne the souls of thine enemies, but hast asked sapience and wisdom to discern doom and judgment, I have given to thee after thy desire and request, and I have given to thee a wise heart and understanding insomuch that there was never none such tofore, ne never after shall be. And also those things that thou hast not asked I have given also to thee, that is to say riches and glory, that no man shall be like to thee among all the kings that shall be after thy days. If thou walk in my ways and keep my precepts and observe my commandments as thy father walked, I shall make thy days long. After this Solomon awoke and came to Jerusalem, and stood tofore the Ark of our Lord and offered sacrifices and victims unto our Lord, and made a great feast unto all his servants and household. Then came tofore him two women, of which that one said: I beseech thee my lord hear me; this woman and I dwelled together in one house, and I was delivered of a child in my cubicle [sleeping room], and the third day after she bare a child, and was also delivered, and we were together and none other in the house but we twain, and it was so that this woman's son was dead in the night; for she sleeping, overlaid and oppressed him, and she arose in the darkest of the night privily, and took my son from the side of me thy servant and laid him by her, and her son that was dead she laid by me. When I arose in the morning for to give milk to my son it appeared dead, whom I took beholding him diligently in the clear light, understood well anon that it was not my son that I had borne. The other woman answered and said: It was not so as thou sayest, but my son liveth and thine is dead. And contrary that other said: Thou liest: my son liveth and thine is dead. Thus in this wise they strove tofore the king. Then the king said: This woman saith my son liveth and thine is dead, and this answereth Nay, but thy son is dead, and mine liveth. Then the king said: Bring to me here a sword. When they had brought forth a sword the king said: Divide ye, said he, the living child in two parts, and give that one half to that one, and that other half to that other. Then said the woman that was mother of the living child to the king, for all her members and bowels were moved upon her son: I beseech and pray thee, my lord, give to her the child alive, and slay him not, and contrary said that other woman: Let it not be given to me ne to thee, but let it be divided. The king then answered and said: Give the living child to this woman, and let it not be slain; this is verily the mother. All Israel heard how wisely the king had given this sentence and dreaded him, seeing that the wisdom of God was in him in deeming of rightful dooms. After this Solomon sent his messengers to divers kings for cedar trees and for workmen, for to make and build a temple unto our Lord. Solomon was rich and glorious, and all the realms from the river of the ends of the Philistines unto the end of Egypt were accorded with him, and offered to him gifts and to serve him all the days of his life. Solomon had daily for the meat of his household thirty measures, named chores, of corn, and sixty of meal, ten fat oxen, and twenty oxen of pasture and an hundred wethers, without venison that was taken, as harts, goats, bubals, and other flying fowls and birds. He obtained all the region that was from Tiphsa unto Azza, and had peace with all the kings of all the realms that were in every part round about him. In that time Israel and Judah dwelled without fear and dread, every each under his vine and fig tree from Dan unto Beersheba. Solomon had forty thousand racks for the horses of his carts, chariots and cars, and twelve thousand for horses to ride on, by which prefects brought necessary things for the table of King Solomon, with great diligence in their time. God gave to Solomon much wisdom and prudence in his heart, like to the gravel that is in the sea-side, and the sapience and wisdom of Solomon passed and went tofore the sapience of all them of the Orient and of Egypt, and he was the wisest of all men, and so he was named. He spake three thousand parables, and five thousand songs, and disputed upon all manner trees and virtue of them, from the cedar that is in Lebanon unto the hissop that groweth on the wall, and discerned the properties of beasts, fowls, reptiles and fishes, and there came people from all regions of the world for to hear the wisdom of Solomon, And Solomon sent letters to Hiram, king of Tyre, for to have his men to cut cedar trees with his servants, and he would yield to them their hire and meed, and let him wit how that he would build and edify a temple to our Lord. And Hiram sent to him that he should have all that he desired, and sent to him cedar trees and other wood. And Solomon sent to him corn in great number, and Solomon and Hiram confederated them together in love and friendship. Solomon chose out workmen of all Israel the number of thirty thousand men of whom he sent to Lebanon ten thousand every month, and when ten thousand went the others came home, and so two months were they at home, and Adonias was overseer and commander on them. Solomon had seventy thousand men that did nothing but bear stone and mortar and other things to the edifying of the temple, and were bearers of burdens only, and he had eighty thousand of hewers of stone and masons in the mountain, without the prefects and masters, which were three thousand three hundred that did nothing but command and oversee them that wrought. Solomon commanded the workmen to make square stones, great and precious, for to lay in the foundament, which the masons of Israel and masons of Hiram hewed, and the carpenters made ready the timber. Then began Solomon the temple to our Lord, in the fourth year of his reign he began to build the temple. The house that he builded had seventy cubits in length, and twenty cubits in breadth, and thirty in height, and the porch tofore the temple was twenty cubits long after the measure of the breadth of the temple, and had ten cubits of breadth tofore the face of the temple, and for to write the curiosity and work of the temple, and the necessaries, the tables and cost that was done in gold, silver and latten, it passeth my cunning to express and English them. Ye that be clerks may see it in the Second Book of Kings and the Second Book of Paralipomenon. It is wonder to hear the costs and expenses that was made in that temple, but I pass over. It was on making seven years, and his palace was thirteen years ere it was finished. He made in the temple an altar of pure gold, and a table to set on the loaves of proposition of gold, five candlesticks of gold on the right side and five on the left side, and many other things, and took all the vessels of gold and silver that his father David had sanctified and hallowed, and brought them into the treasury of the house of our Lord. After this he assembled all the noblest and greatest of birth of them of Israel, with the princes of the tribes and dukes of the families, for to bring the Ark of God from the city of David, Sion, into the temple. And the priests and Levites took the Ark and bare it and all the vessels of the sanctuary that were in the tabernacle. King Solomon, with all the multitude of the children that were there, went tofore the Ark and offered sheep and oxen without estimation and number. And the priests set the Ark in the house of our Lord in the oracle of the temple, in sancta sanctorum, under the wings of cherubim. In the ark was nothing but the two tables of Moses of stone which Moses had put in. And then Solomon blessed our Lord tofore all the people, and thanked him that he had suffered him to make an house unto his name, and besought our Lord that he whosomever prayed our Lord for any petition in that temple, that he of his mercy would hear him and be merciful to him. And our Lord appeared to him when the edifice was accomplished perfectly, and said to Solomon: I have heard thy prayer and thine oration that thou hast prayed tofore me. I have sanctified and hallowed this house that thou hast edified for to put my name therein for evermore, and my eyes and heart shall be thereon always. And if thou walk before me like as thy father walked in the simplicity of heart and in equity, and wilt do all that I have commanded thee, and keep my judgments and laws, I shall set the throne of thy reign upon Israel evermore, like as I have said to thy father David, saying: There shall not be taken away a man of thy generation from the reign and seat of Israel. If ye avert and turn from me, ye and your sons, not following ne keeping my commandments and ceremonies that I have showed tofore you, but go and worship strange gods, and honor them, I shall cast away Israel from the face of the earth that I have given to them, and the temple that I have hallowed to my name, I shall cast it away from my sight. And it shall be a fable and proverb, and thy house an example shall be to all people; every man that shall go thereby shall be abashed and astonied, and shall say: Why hath God done thus to this land and to thy house? And they shall answer: For they have forsaken their Lord God that brought them out of the land of Egypt, and have followed strange gods, and them adored and worshipped, and therefore God hath brought on them all this evil: here may every man take ensample how perilous and dreadful it is to break the commandment of God. Twenty years after that Solomon had edified the temple of God and his house, and finished it perfectly, Hiram the king of Tyre went for to see towns that Solomon had given to him, and they pleased him not. Hiram had sent to King Solomon an hundred and twenty besants of gold, which he had spent on the temple and his house, and on the wall of Jerusalem and other towns and places that he had made. Solomon was rich and glorious that the fame ran, of his sapience and wisdom and of his building and dispense in his house, through the world, insomuch that the queen of Sheba came from far countries to see him and to tempt him in demands and questions. And she came into Jerusalem with much people and riches, with camels charged with aromatics and gold infinite. And she came and spake to King Solomon all that ever she had in her heart. And Solomon taught her in all that ever she purposed tofore him. She could say nothing but that the king answered to her, there was nothing hid from him. The queen of Sheba then seeing all the wisdom of Solomon, the house that he had builded, and the meat and service of his table, the habitacles of his servants, the order of the ministers, their clothing and array, his butlers and officers, and the sacrifices that he offered in the house of our Lord, when she saw all these things, she had no spirit to answer, but she said to King Solomon: The word is true that I heard in my land, of thy words and thy wisdom, and I believed not them that told it to me, unto the time that I myself came and have seen it with mine eyes, and I have now well seen and proved that the half was not told to me. Thy sapience is more, and thy works also, than the tidings that I heard. Blessed be thy servants, and blessed be these that stand always tofore thee and hear thy sapience and wisdom, and thy Lord God be blessed whom thou hast pleased, and hath set thee upon the throne of Israel, for so much as God of Israel loveth thee and hath ordained thee a king for to do righteousness and justice. She gave then to the king an hundred and twenty besants of gold, many aromatics, and gems precious. There were never seen tofore so many aromatics ne so sweet odors smelling as the queen of Sheba gave to King Solomon. King Solomon gave to the queen of Sheba all that ever she desired and demanded of him, and after returned into her country and land. The weight of pure gold that was offered every year to Solomon was six hundred and sixty-six talents of gold, except that that the merchants offered, and all they that sold, and all the kings of Arabia and dukes of that land. Solomon made two hundred shields of the purest gold and set them in the house of Lebanon; he made him also a throne of ivory which was great and was clad with gold, which had six grees or steps, which was richly wrought with two lions of gold holding the seat above, and twelve small lions standing upon the steps, on every each twain, here and there. There was never such a work in no realm. And all the vessels that King Solomon drank of were of gold, and the ceiling of the house of Lebanon in which his shields of gold were in was of the most pure gold. Silver was of no price in the days of King Solomon, for the navy of the king, with the navy of Hiram, went in three years once into Tarsis and brought them thence gold and silver, teeth of elephants and great riches. The King Solomon was magnified above all the kings of the world in riches and wisdom, and all the world desired to see the cheer and visage of Solomon, and to hear his wisdom that God had given to him. Every man brought to him gifts, vessels of gold and silver, clothes and armor for war, aromatics, horses and mules every year. Solomon gathered together chariots and horsemen; he had a thousand four hundred chariots and cars, and twelve thousand horsemen, and were lodged in small cities and towns about Jerusalem by the king. There was as great abundance and plenty of gold and silver in those days in Jerusalem as stones or sycamores that grow in the field, and horses were brought to him from Egypt and Chao. What shall I all day write of the riches, glory and magnificence of King Solomon? It was so great that it cannot be expressed, for there was never none like to him, ne never shall none come after him like unto him. He made the book of the parables containing thirty-one chapters, the book of the Canticles, the book of Ecclesiastes, containing twelve chapters, and the book of Sapience containing nineteen chapters. This King Solomon loved overmuch women, and specially strange women of other sects; as King Pharaoh's daughters and many other of the gentiles. He had seven hundred wives which were as queens, and three hundred concubines, and these women turned his heart. For when he was old he so doted and loved them that they made him honor their strange gods, and worshipped Ashtareth, Chemosh and Moloch, idols of Zidonia, of Moabites, and Ammonites, and made to them Tabernacles for to please his wives and concubines, wherefore God was wroth with him, and said to him: Because thou hast not observed my precepts and my commandments that I commanded thee, I shall cut thy kingdom and divide it and give it to thy servant but not in thy day, I shall not do it for love that I had to David thy father; but from the hand of thy son I shall cut it but not all, I shall reserve to him one tribe for David's love, and Jerusalem that I have chosen. And after this divers kings became adversaries to Solomon, and was never in peace after. It is said, but I find it not in the Bible, that Solomon repented him much of this sin of idolatry and did much penance therefor, for he let him be drawn through Jerusalem and beat himself with rods and scourges, that the blood flowed in the sight of all the people. He reigned upon all Israel in Jerusalem forty years, and died and was buried with his fathers in the city of David, and Rehoboam his son reigned after him. THE HISTORY OF REHOBOAM After Solomon, reigned his son Rehoboam. He came to Sichem and thither came all the people for to ordain him king. Jeroboam and all the multitude of Israel spake to Rehoboam, and said: Thy father set on us an hard yoke and great impositions, now thou hast not so much need, therefore less it and minish it, and ease us of the great and hard burden and we shall serve thee. Rehoboam answered and said: Go ye and come again the third day and ye shall have an answer. When the people was departed, Rehoboam made a counsel of the seniors and old men that had assisted his father Solomon whiles he lived, and said to them: What say ye? and counsel me that I may answer to the people, which said to Rohoboam: If thou wilt obey and agree to this people, and agree to their petition, and speak fair and friendly to them, they shall serve thee always. But Rehoboam forsook the counsel of the old men, and called the young men that were of his age, and asked of them counsel. And the young men that had been nourished with him bade him say to the people in this wise: Is not my finger greater than the back of my father? If my father hath laid on you a heavy burden, I shall add and put more to your burden; my father beat you with scourges, and I shall beat you with scorpions. The third day after, Jeroboam and all the people came to Rehoboam to have their answer, and Rehoboam left the counsel of the old men, and said to them like as the young men had counselled him. And anon the people of Israel forsook Rehoboam, and of twelve tribes, there abode with him no more but the tribe of Judah and Benjamin. And the other ten tribes departed and made Jeroboam their king, and never returned unto the house of David after unto this day. And thus for sin of Solomon, and because Rehoboam would not do after the counsel of the old men, but was counselled by young men, the ten tribes of Israel forsook him, and departed from Jerusalem, and served Jeroboam, and ordained him king upon Israel. Anon after this, Jeroboam fell to idolatry and great division was ever after between the kings of Judah and the kings of Israel. And so reigned divers kings each after other in Jerusalem after Rehoboam, and in Israel after Jeroboam. And here I leave all the history and make an end of the book of Kings for this time, etc. For ye that list to know how every king reigned after other, ye may find it in the first chapter of Saint Matthew which is read on Christmas day in the morning before Te Deum, which is the genealogy of our Lady. A LITTLE MAID BY THEODORE T. MUNGER [From "Lamps and Paths," by courtesy of Houghton, Mifflin & Co.] In old days we read of angels who came and took men by the hand, and led them away from the city of Destruction. We see no white-robed angels now; yet men are led away from threatening destruction: a hand is put into theirs, and they are gently guided toward a bright and calm land, so that they look no more backward; and the hand may be that of a little child.--GEORGE ELIOT As aromatic plants bestow No spicy fragrance while they grow, But crushed, or trodden to the ground, Diffuse their balmy sweets around. --GOLDSMITH: _The Captivity_ _"Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the Lord had given deliverance unto Syria: he was also a mighty man in valor, but he was a leper. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. And she said unto her mistress. Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy."_--2 KINGS v. 1-3 I think upon the whole that old stories are better than new ones; I mean, stories of old times. It is perhaps because only the very best are remembered while the poorer ones are forgotten, so that those which have come down to us through past ages are the choice ones selected from a great number that pleased people for a while, but not well nor long enough to get fixed in their minds. Of all old stories, I hardly know a better one than this of Naaman and the little maid from Samaria. It is full of human nature; that is, it shows that people acted and felt three thousand years ago just as they do now: they were kind and sympathetic, and proud and grateful and covetous and deceitful, just as people are nowadays. And the story has a fine romantic setting; that is, its incidents take hold of our fancy and charm us;--a little girl stolen in war and carried to a foreign country and put into the house of a great general, who falls very ill and is cured in a wonderful way, and so on. I think it will please us all to hear it over again. Syria and Israel stood to each other very much like Germany and Switzerland. One was a great, rich country, with fine rivers like the Rhine and Danube, and a capital city so beautiful that it was called "the eye of the East"; while Israel was a small country, full of mountains, and with only one small river that ran nearly dry in summer. To tell the truth, Syria looked down on Israel, and--what is worse--often made war on it. In those days war was even more cruel and senseless than it is now; for it was not confined to the armies that fought and captured one another, but extended to women and children, who were often seized, carried away from their homes into the country of the enemy, and made slaves. It is bad and senseless enough for men to stand up and stab one another as they used to in old times, or shoot one another as they do now; but to carry a mother away from her children, or take a little girl away from her home and playmates and make a slave of her, is something worse. But it was often done in those ancient days, as you will learn when you read history, and the story of the siege of Troy, which sprang out of stealing a beautiful woman. There were frequent wars between Syria and Israel. Israel had once conquered Syria, and Syria had broken away, and so it went on back and forth, year after year. When our story begins, Naaman, a great general, had delivered his country from Israel, and brought home with him a little Hebrew girl, who was so beautiful and sweet in her ways that he gave her to his wife on his return from the war. A strange present, you say, but it proved a very valuable one. It seems to us very cruel. One would think that if Naaman and his wife loved this little girl--and I am sure they did--they would have sent her back to her home, for she must have had a heartbreaking time of it at first; but people were not kind in that way in those days. Yes, I am sure they loved her and were kind to her, for the simple reason that she evidently loved them; and I am also sure that the reason they loved her was that they could not help it, as we shall see further on. Not long after the war, Naaman was attacked with a disease so dreadful and repulsive that I cannot describe it to you. Let us be thankful that leprosy is unknown here. It is not only incurable, but as it goes on it becomes so terrible that one cannot stay at home with his family, but must go out and live alone, or with other lepers, and wait for death, which often does not happen for years. It was a sad time for the great Naaman when he discovered that it had seized him. He felt well and strong, but the fearful signs made it sure. It was a sadder time when he told his wife; for both knew that the day would soon come when they could no longer stay together at home, and that he must leave beautiful Damascus, and give up his place in the army, and go off into the mountains and live alone, or with others like himself. The saddest feature of all was that there was no hope: all this was sure to take place. If you have ever been in a house where some one is very ill and likely to die, or some terrible accident has occurred, you have felt what a gloom overhangs it, and have been glad to escape from it and get out under the open sky. But our little Hebrew girl could not escape. She must stay through it all, and wait on Naaman's wife, and see her weep and Naaman's strong face grow sadder every day. Now I think we shall begin to see what a rare, noble, sweet child this was that we are talking about. What a pity that we do not know her name--for she is a nameless child! I would like to call her Anna if I had any right to leave off the _H_ that the Hebrews put before and after this beautiful name. And I should not change it by turning the _a_ at the close into _ie_, as so many young people--and older ones, too, who ought to know better--are in the habit of doing; for I never could understand why girls with so noble names as Anna and Mary and Helen and Margaret and Caroline should change them into the weak and silly forms that we hear every day. This change, which usually shortens the name and ends it with an _ie_, is called a _diminutive_, which, according to Worcester, means "a thing little of its kind," and so may well enough be used in the nursery; but that grown women should use it seems to me foolish and even ignoble, and I often fear it may indicate a lack of fine sentiment. We do not know the name of our little maiden, but we can safely imagine her appearance for two reasons: we know her circumstances and her character. Is it not quite sure that when Naaman selected from his captives a little girl to wait on his wife, he would take the most beautiful one? When we make presents to those we love, we always get the best we can. Now we can go a step further, and ask what made her beautiful _in such a way_ that Naaman thought she would please his wife. It must have been her sweet and amiable expression; and that came from her character, for nothing else can make beauty of this sort. And so we picture her with black, wavy hair and soft, dark eyes, with red cheeks glowing through an olive-colored skin, lips like a pomegranate, a sweet, patient, loving expression, and a voice "gentle and low" and full of sympathy and readiness. I am very sure about her voice and expression, because I know her character. I never have seen any one with a loving and helpful spirit who had not a gentle voice and a sweet expression. I think she must have been about twelve years old; for if she had been younger she would not have known all about Elisha, and if older she would not have been called "a _little_ maid." When the trouble came upon Naaman's family, she felt it grievously, and was more attentive and gentle in her services than ever. Just here she showed the beauty of her character. She had been cruelly wronged--stolen away from her country and home, and made a slave without hope of ever seeing them again--and so might naturally feel revengeful, and say that Naaman's leprosy was a punishment for the wrong he had done her. But instead she pitied him, and in her sympathy with his sufferings forgot her own. So, as she brooded on the trouble, she happened to remember one day that Elisha had cured people who were very ill, and done many wonderful things, and she said to her mistress, "Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy." Probably Naaman's wife questioned her closely about Elisha, and got at all she knew about him, and so heard about the child that fell sick among the reapers, and the poor widow whose two sons were to be sold as slaves, and the mantle of Elijah, that Elisha had caught upon the banks of the Jordan, with which he smote the waters. At any rate, she heard enough to awaken some hope, and so told her husband what our little maid had said. When people are hopelessly ill, they are willing to try anything; a drowning man will catch at a straw, and Naaman caught at this little straw of hope that the wind of war had blown across his path. He thought it over and said to himself, "It is my only chance; no one here can do anything for me. I will go down to Samaria and find Elisha. I have often heard that the prophets there did wonderful things; if what the little maid says of the boy among the reapers is true, perhaps Elisha can cure me." And so he went; but it was very humiliating. He thought of Israel and the little city of Samaria and the Jordan in a scornful way, comparing them with his splendid Damascus, and its green, beautiful plain, thirty miles wide, and the great river Abana, that gushed from the side of the mountain, and flowed through and all about the city, making the whole country one vast garden. He despised, too, the people of Israel. They were rude and poor and ignorant, while his own people were rich and cultivated. Perhaps he had borne himself proudly when he was at war there; and now to go back and ask favors--to ask for himself what he could not get at home--was humiliating indeed. But he made the best of it; and to cover his pride and make it seem as though he were not asking favors, he took with him an immense amount of silver and gold, and ten suits of raiment--perhaps of linen _damask_, that was first made in Damascus. I shall not follow the story further, except to say that because Naaman went in such a proud spirit, Elisha used every means to make him humble. He seemed to be anxious to send Naaman home, not only a well, but a better man, and to teach him that there were other things to be thought of than great rivers, and fine cities, and temples of Rimmon. Especially he wanted to teach him that the one, true God could make a small, rough nation greater and stronger than one that worshipped idols. Naaman went home cured of his leprosy, with some earth to make an altar of, and all his gold and silver and fine garments, except what the foolish Gehazi got from him by lying. How Naaman proposed to act when he should get home and be forced to go with the king into the temple of Rimmon, you will find discussed in the second chapter of the second part of "School Days at Rugby." My opinion is that Elisha told him he must settle that matter with his own conscience; but I can imagine that when he had worshipped God before the altar built of the earth brought from the Jordan, and then went into the temple of Rimmon and did what the king did, his conscience must have troubled him. But I care a great deal more for our little maid than for Naaman. I wonder what became of her. If Naaman did what he ought, he sent her back to her home, and gave her all the gold and silver he had offered to Elisha. I am quite inclined to believe this for several reasons. Naaman was a _reasonable_ man. When he was told to "go and wash himself seven times in Jordan," he was surprised and angry, because it was so different from what he had expected, and because he thought it was an insult to his own great rivers. But when his servants reminded him that it was just as easy to do a little thing as a great thing, he saw the wisdom of it, and let good sense triumph over pride. He was also a _generous_ man, as the gifts he offered to Elisha show. And he was _conscientious_, or he would not have asked Elisha about bowing down in the temple of Rimmon as a part of his duty to the king. All through he showed himself _grateful_. Yes; I think he went back to Syria not only with "the flesh of a little child," but with a child's heart. And because he was reasonable and generous and conscientious and grateful, he did not forget the little maid who was at the bottom of the whole affair. He owed quite as much to her as to Elisha; for people who start good enterprises deserve more praise and reward than those who carry them out. So, when he reached home and met his wife and children--why, it was almost like coming back from the dead!--his first thought must have been of the little maid. We can imagine the great Naaman taking her in his arms with tears, and saying, "What can I do for you, my little maid? Tell me what you most want, and I will give it to you, even if it is the half of my possessions." We know that Eastern princes often said such things when their fancy or their gratitude was deeply stirred; they gave full course to all their feelings, good and bad. Perhaps she had become fond of Naaman's wife, and would like to stay with her. Perhaps they told her they would adopt her, and clothe her with rich damask and jewels of gold and silver. But I doubt if she was a child who cared more for such things than for her parents and her home. And as she heard the story of Naaman's cure, and of Elisha and the Jordan, her mind went back to her native land and to her home, and a great longing filled her heart to see it again, and to live the old life with her parents and brothers and sisters. The Jews do not easily forget their country nor their families; and this little maid was a true Jewess. It might be a fine thing to live in a palace and wear jewels, but she would rather go home, and tend the sheep and goats, and pick the grapes, and go to the fountain for water. Perhaps she had lived on the slope of Hermon, where the dew fell heavily every night, and the brooks ran full all summer; for Naaman's march home led near it. We found her in Damascus a slave; but we will leave her at home among the vines and flowers and kids, with father and mother and mates, for sh'e was a child who lived in her affections rather than in her ambitions. The chief thing she teaches us is the beauty and blessedness of returning good for evil. Long before Christ's day she was Christ's own child; for she loved her enemies, and prayed for those who had persecuted her. HERE FOLLOWETH THE HISTORY OF JOB _Read on the first Sunday of September_ There was a man in the land of Uz named Job, and this man was simple, rightful and dreading God, and going from all evil. He had seven sons and three daughters, and his possession was seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred asses, and his family and household passing much and great. He was a great man and rich among all the men of the orient. And his sons went daily each to other house making great feasts, ever each one as his day came, and they sent for their three sisters for to eat and drink with them. When they had thus feasted each other, Job sent to them and blessed and sanctified them, and rising every day early, he offered sacrifices for them all, saying: Lest my children sin and bless not God in their hearts. And thus did Job every day. On a day when the sons of God were tofore our Lord, Satan came and was among them, to whom our Lord said: Whence comest thou? Which answered, I have gone round about the earth and through walked it. Our Lord said to him: Hast thou not considered my servant Job, that there is none like unto him in the earth, a man simple, rightful, dreading God, and going from evil? To whom Satan answered: Doth Job dread God idly? If so were that thou overthrewest him, his house and all his substance round about, he should soon forsake thee. Thou hast blest the work of his hands, and his possession is increased much in the earth, but stretch out thy hand a little, and touch all that he hath in possession, and he shall soon grudge and not bless thee. Then said our Lord to Satan: Lo! all that which he owneth and hath in possession, I will it be in thy hand and power, but on his person ne body set not thy hand. Satan departed and went from the face of our Lord. On a day as his sons and daughters ate, and drank wine, in the house of the oldest brother, there came a messenger to Job which said: The oxen eared in the plough and the ass pastured in the pasture by them, and the men of Sabea ran on them, and smote thy servants, and slew them with sword, and I only escaped for to come and to show it to thee. And whiles he spake came another and said: The fire of God fell down from heaven and hath burned thy sheep and servants and consumed them, and I only escaped for to come and show it to thee. And yet whiles he spake came another and said: The Chaldees made three hosts and have enveigled thy camels and taken them, and have slain thy servants with sword, and I only escaped for to bring thee word. And yet he speaking another entered in and said: Thy sons and daughters, drinking wine in the house of thy first begotten son, suddenly came a vehement wind from the region of desert and smote the four corners of the house, which falling oppressed thy children, and they be all dead, and I only fled for to tell it to thee. Then Job arose, and cut his coat, and did do shave his head, and falling down to the ground, worshipped and adored God, saying: I am come out naked from the womb of my mother and naked shall return again thereto. Our Lord hath given and our Lord hath taken away, as it hath pleased our Lord, so it is done, the name of our Lord be blessed. In all these things Job sinned not with his lips, ne spake nothing follily against our Lord, but took it all patiently. After this it was so that on a certain day when the children of God stood tofore our Lord, Satan came and stood among them, and God said to him: Whence comest thou? To whom Satan answered: I have gone round the earth, and walked through it. And God said to Satan, Hast thou not considered my servant Job that there is no man like him in the earth, a man simple, rightful, dreading God, and going from evil, and yet retaining his innocency? Thou hast moved me against him that I should put him to affliction without cause. To whom Satan said: Skin for skin, and all that ever a man hath he shall give for his soul. Nevertheless, stretch thine hand and touch his mouth and his flesh, and thou shalt see that he shall not bless thee. Then said God to Satan: I will well that his body be in thine hand, but save his soul and his life. Then Satan departed from the face of our Lord and smote Job with the worst blotches and blains from the plant of his foot, unto the top of his head, which was made like a lazar [leper] and was cast out and sat on the dunghill. Then came his wife to him and said: Yet thou abidest in thy simpleness, forsake thy God and bless him no more, and go die. Then Job said to her: Thou hast spoken like a foolish woman; if we have received and taken good things of the hand of our Lord, why shall we not sustain and suffer evil things? In all these things Job sinned not with his lips. Then three men that were friends of Job, hearing what harm was happed and come to Job, came ever each one from his place to him, that one was named Eliphas the Temanite, another Bildad the Shuhite, and the third, Zophar Naamathite. And when they saw him from far they knew him not, and crying they wept. They came for to comfort him, and when they considered his misery they tare their clothes and cast dust on their heads, and sat by him seven days and seven nights, and no man spake to him a word, seeing his sorrow. Then after that Job and they talked and spake together of his sorrow and misery, of which S. Gregory hath made a great book called: The morals of S. Gregory, which is a noble book and a great work. But I pass over all the matters and return unto the end, how God restored Job again to prosperity. It was so that when these three friends of Job had been long with Job, and had said many things each of them to Job, and Job again to them, our Lord was wroth with these three men and said to them: Ye have not spoken rightfully, as my servant Job hath spoken. Take ye therefore seven bulls and seven wethers and go to my servant Job and offer ye sacrifice for you. Job my servant shall pray for you. I shall receive his prayer and shall take his visage. They went forth and did as our Lord commanded them. And our Lord beheld the visage of Job, and saw his penance when he prayed for his friends. And our Lord added to Job double of all that Job had possessed. All his brethren came to him, and all his sisters, and all they that tofore had known him, and ate with him in his house, and moved their heads upon him, and comforted him upon all the evil that God had sent to him. And each of them gave him a sheep and a gold ring for his ears. Our Lord blessed more Job in his last days than he did in the beginning. And he had then after fourteen thousand sheep, six thousand camels, one thousand yoke of oxen, one thousand asses. And he had seven sons and three daughters. And the first daughter's name was Jemima, the second Kezia, and the third Keren-happuch. There was nowhere found in the world so fair women as were the daughters of Job. Their father Job gave to them heritage among their brethren, and thus Job by his patience gat so much love of God, that he was restored double of all his losses. And Job lived after, one hundred and forty years, and saw his sons and the sons of his sons unto the fourth generation, and died an old man, and full of days. THE DESTRUCTION OF SENNACHERIB The Assyrian came down like the wolf on the fold, And his cohorts were gleaming in purple and gold, And the sheen of their spears was like stars on the sea, When the blue wave rolls nightly on deep Galilee. Like the leaves of the forest when summer is green, That host with their banners at sunset were seen; Like the leaves of the forest when autumn hath blown, That host on the morrow lay wither'd and strown. For the Angel of Death spread his wings on the blast, And breathed in the face of the foe as he pass'd; And the eyes of the sleepers wax'd deadly and chill, And their hearts but once heaved, and forever grew still. And there lay the steed with his nostril all wide, But through it there roll'd not the breath of his pride: And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf. And there lay the rider, distorted and pale, With the dew on his brow, and the rust on his mail; And the tents were all silent, the banners alone, The lances unlifted, the trumpet unblown. And the widows of Ashur are loud in their wail, And the idols are broke in the temple of Baal, And the might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord! _--Lord Byron_ HERE FOLLOWETH THE HISTORY OF TOBIT _Which is read the third Sunday of September_ Tobit of the tribe and of the city of Nephthali, which is in the overparts of Galilee upon Aser, after the way that leadeth men westward, having on his left side the city of Sepheth, was taken in the days of Salmanazar, King of the Assyrians, and put in captivity, yet he forsook not the way of truth, but all that he had or could get he departed daily with his brethren of his kindred which were prisoners with him. And howbeit that he was youngest in all the tribe of Nephthali yet did he nothing childishly. Also when all other went unto the golden calves that Jeroboam, King of Israel, had made, this Tobit only fled the fellowship of them all, and went to Jerusalem into the temple of our Lord. And there he adored and worshipped the Lord God of Israel, offering truly his first fruits and tithes insomuch that in the third year he ministered unto proselytes and strangers all the tithe. Such things and other like to these he observed while he was a child, and when he came to age and was a man he took a wife named Anna, of his tribe, and begat on her a son, naming after his own name Tobias, whom from his childhood he taught to dread God and abstain him from all sin. Then after when he was brought by captiviy with his wife and his son into the city of Nineveh with all his tribe, and when all ate of the meats of the Gentiles and Paynims, this Tobit kept his soul clean and was never defouled in the meats of them. And because he remembered our Lord in all his heart, God gave him grace to be in the favor of Salmanazar the king which gave to him power to go where he would. Having liberty to do what he would, he went then to all them in captivity and gave to them warnings of health. When he came on a time in Rages, city of the Jews, he had such gifts as he had been honored with of the king, ten besants of silver. And when he saw one Gabael being needy which was of his tribe, he lent him the said weight of silver upon his obligation. Long time after this when Salmanazar the king was dead, Sennacherib his son reigned for him, and hated, and loved not, the children of Israel. And Tobit went unto all his kindred and comforted them, and divided to every each of them as he might of his faculties and goods. He fed the hungry and gave to the naked clothes, and diligently he buried the dead men and them that were slain. After this when Sennacherib returned, fleeing the plague from the Jewry, that God had sent him for his blasphemy, and he, being wroth, slew many of the children of Israel, and Tobit always buried the bodies of them, which was told to the king, which commanded to slay him, and took away all his substance. Tobit then with his wife and his son hid him and fled away all naked, for many loved him well. After this, forty-five days, the sons of the king slew the king, and then returned Tobit unto his house, and all his faculties and goods were restored to him again. After this on a high festival day of our Lord when that Tobit had a good dinner in his house, he said to his son: Go and fetch to us some of our tribe dreading God, that they may come and eat with us. And he went forth and anon he returned telling to his father that one of the children of Israel was slain and lay dead in the street. And anon he leapt out of his house, leaving his meat, and fasting came to the, body, took it and bare it in to his house privily, that he might secretly bury it when the sun went down. And when he had hid the corpse, he ate his meat with wailing and dread, remembering that word that our Lord said by Amos the prophet: The day of your feast shall be turned into lamentation and wailing. And when the sun was gone down he went and buried him. All his neighbors reproved and chid him, saying for this cause they were commanded to be slain, and unnethe [hardly] thou escapedst the commandment of death, and yet thou buriest dead men. But Tobit, more dreading God than the king, took up the bodies of dead men and hid them in his house, and at midnight he buried them. It happed on a day after this that when he was weary of burying dead men, he came home and laid him down by a wall and slept. And he became blind. This temptation suffered God to fall to him, that it should be an example to them that shall come after him of his patience, like as it was of holy Job. For from his infancy he dreaded ever God and kept his precepts and was not grudging against God for his blindness, but he abode immovable in the dread of God, giving and rendering thankings to God all the days of his life. For like as Job was assailed so was Tobit assailed of his kinsmen, scorning him and saying to him: Where is now thy hope and reward for which thou gavest thy alms and madest sepulchres? Tobit blamed them for such words, saying to them: In no wise say ye not so, for we be the sons of holy men, and we abide that life that God shall give to them that never shall change their faith from him. Anna his wife went daily to the work of weaving, and got by the labor of her hands their livelihood as much as she might. Whereof on a day she gat a kid and brought it home. When Tobit heard the voice of the kid bleating, he said: See that it be not stolen, yield it again to the owner, for it is not lawful for us to eat ne touch anything that is stolen. To that his wife all angry answered: Now manifestly and openly is thine hope made vain, and thy alms lost. And thus with such and like words she chid him. Then Tobit began to sigh and began to pray our Lord with tears saying: O Lord, thou art rightful, and all thy dooms be true, and all thy ways be mercy, truth, and righteousness. And now, Lord, remember me, and take now no vengeance of my sins, ne remember not my trespasses, ne the sins of my fathers. For'we have not obeyed thy commandments, therefore we be betaken in to direption, captivity, death, fables, and into reproof and shame to all nations in which thou hast dispersed us. And now, Lord, great be thy judgments, for we have not done according to thy precepts, ne have not walked well tofore thee. And now, Lord, do to me after thy will, and command my spirit to be received in peace, it is more expedient to me to die than to live. The same day it happed that Sara, daughter of Raguel in the city of Medes, that she was rebuked and heard reproof of one of the handmaidens of her father. For she had been given to seven men, and a devil named Asmodeus slew them as soon as they would have gone to her; therefore the maid reproved her saying: We shall never see son ne daughter of thee on the earth, thou slayer of thy husbands. Wilt thou slay me as thou hast slain seven men? With this voice and rebuke she went up in the upperest cubicle of the house. And three days and three nights she ate not, ne drank not, but was continually in prayers beseeching God for to deliver her from this reproof and shame. And on the third day, when she had accomplished her prayer, blessing our Lord she said: Blessed be thy name, God of our fathers, for when thou art wroth thou shalt do mercy and in a time of tribulation thou forgivest sins to them that call to thee. Unto thee, Lord, I convert my visage, and unto thee I address mine eyes. I ask and require thee that thou assoil me from the bond of the reproof and shame, or certainly upon the earth keep me. Thou knowest well, Lord, that I never desired man, but I have kept clean my soul. I never meddled me with players, ne never had part of them that walk in lightness. I consented for to take an husband with thy dread. Or I was unworthy to them or haply they were unworthy to me, or haply thou hast conserved and kept me for some other man. Thy counsel is not in man's power. This knoweth every man that worshippeth thee, for the life of him if it be in probation shall be crowned, and if it be in tribulation it shall be delivered, and if it be in correction, it shall be lawful to come to mercy. Thou hast none delectation in our perdition, for after tempest thou makest tranquillity, and after weeping and shedding of tears thou bringest in exultation and joy. Thy name, God of Israel, be blessed, world without end. In that same time were the prayers of them both heard in the sight of the glory of the high God. And the holy angel of God, Raphael, was sent to heal them both. Of whom in one time were the prayers recited in the sight of our Lord God. Then when Tobit supposed his prayers to be heard that he might die, he called to him his son Tobias, and said to him: Hear, my son, the words of my mouth, and set them in thy heart as a fundament. When God shall take away my soul, bury my body, and thou shalt worship thy mother all the days of her life, thou owest to remember what and how many perils she hath suffered for thee in her womb. When she shall have accomplished the time of her life, bury her by me. All the days of thy life have God in thy mind, and beware that thou never consent to sin, ne to disobey ne break the commandments of God. Of thy substance do alms, and turn never thy face from any poor man, so do that God turn not his face from thee. As much as thou mayst, be merciful, if thou have much good give abundantly, if thou have but little, yet study to give and to depart thereof gladly, for thou makest to thee thereof good treasure and meed in the day of necessity, for alms delivereth a man from all sin and from death, and suffereth not his soul to go in to darkness. Alms is a great sikerness [surety] tofore the high God unto all them that do it. Beware, my son, keep thee from all uncleanness, and suffer not thyself to know that sin; and suffer never pride to have domination in thy wit, ne in thy word, that sin was the beginning of all perdition. Whosomever work to thee any thing, anon yield to him his meed and hire, let never the hire of thy servant ne meed of thy mercenary remain in no wise with thee. That thou hatest to be done to thee of other, see that thou never do to an other. Eat thy bread with the hungry and needy, and cover the naked with thy clothes. Ordain thy bread and wine upon the sepulture of a righteous man, but eat it not ne drink it with sinners. Ask and demand counsel of a wise man. Always and in every time bless God and desire of him that he address thy ways, and let all thy counsels abide in him. I tell to thee, my son, that when thou wert a little child I lent to Gabael ten besants of silver, dwelling in Rages the city of Medes, upon an obligation, which I have by me. And therefore spere [search] and ask how thou mayst go to him, and thou shalt receive of him the said weight of silver and restore to him his obligation. Dread thou not, my son; though we lead a poor life, we shall have much good if we dread God and go from sin and do well. Then young Tobias answered to his father: All that thou hast commanded me I shall do, father; but how I shall get this money I wot never; he knoweth not me, ne I know not him; what token shall I give him? And also I know not the way thither. Then his father answered to him and said: I have his obligation by me, which when thou shewest him, anon he shall pay thee. But go now first and seek for thee some true man, that for his hire shall go with thee whiles I live, that thou mayst receive it. Then Tobias went forth and found a fair young man girt up and ready for to walk, and not knowing that it was the angel of God, saluted him and said: From whence have we thee, good young man? And he answered: Of the children of Israel. And Tobias said to him: Knowest thou the way that leadeth one into the region of Medes? To whom he answered: I know it well, and all the journeys I have oft walked and have dwelled with Gabael our brother which dwelled in Rages the city of Medes, which standeth in the hill of Ecbathanis. To whom Tobias said: I pray thee tary here a while till I have told this to my father. Then Tobias went in to his father and told to him all these things, whereon his father marvelled and prayed him that he should bring him in. Then the angel came in and saluted the old Tobit and said: Joy be to thee always. And Tobit said: What joy shall be to me that sit in darkness, and see not the light of heaven. To whom the youngling said: Be of strong belief; it shall not be long but of God thou shalt be cured and healed. Then said Tobit to him: Mayst thou lead my son unto Gabael in Rages city of Medes, and when thou comest again I shall restore to thee thy meed. And the angel said: I shall lead him thither and bring him again to thee. To whom Tobit said: I pray thee to tell me of what house or of what kindred art thou. To whom Raphael the angel said: Thou needest not to ask the kindred of him that shall go with thy son, but lest haply I should not deliver him to thee again: I am Azarias son of great Ananias. Tobit answered: Thou art of a great kindred, but I pray thee be not wroth, though I would know thy kindred. The angel said to him: I shall safely lead thy son thither, and safely bring him and render him to thee again. Tobit then answered saying: Well mote ye walk, and our Lord be in your journey, and his angel fellowship with you. Then, when all was ready that they should have with them by the way, young Tobias took leave of his father and mother, and bade them farewell. When they should depart the mother began to weep and say: Thou has taken away and sent from us the staff of our old age, would God that thilke [that] money had never been for which thou hast sent him, our poverty sufficeth enough to us that we might have seen our son. Tobit said to her: Weep not, our son shall come safely again and thine eyes shall see him. I believe that the good angel of God hath fellowship with him, and shall dispose all things that shall be needful to him, and that he shall return again to us with joy. With this the mother ceased of her weeping and was still. Then young Tobias went forth and an hound followed him. And the first mansion [stay] that they made was by the river of Tigris, and Tobias went out for to wash his feet, and there came a great fish for to devour him, whom Tobias fearing cried out with a great voice: Lord, he cometh on me, and the angel said to him: Take him by the fin and draw him to thee. And so he did and drew him out of the water to the dry land. Then said the angel to him: Open the fish and take to thee the heart, the gall, and the milt, and keep them by thee; they be profitable and necessary for medicines. And when he had done so he roasted of the fish, and took it with them for to eat by the way, and the remnant they salted, that it might suffice them till they came into the city of Rages. Then Tobias demanded of the angel and said: I pray thee, Azarias, brother, to tell me whereto these be good that thou hast bidden me keep. And the angel answered and said: If thou take a little of his heart and put it on the coals, the smoke and fume thereof driveth away all manner kind of devils, be it from man or from woman, in such wise that he shall no more come to them. And Tobias said: Where wilt thou that we shall abide? And he answered and said: Hereby is a man named Raguel, a man nigh to thy kindred and tribe, and he hath a daughter named Sara, he hath neither son ne daughter more than her. Thou shalt owe all his substance, for thee behoveth to take her to thy wife. Then Toby answered and said: I have heard say that she hath been given to seven men, and they be dead, and I have heard that a devil slayeth them. I dread therefore that it might hap so to me, and I that am an only son to my father and mother, I should depose their old age with heaviness and sorrow to hell. Then Raphael the angel said to him: Hear me, and I shall show thee wherewith thou mayst prevail against that devil; these that took their wedlock in such wise that they exclude God from them and their mind, the devil hath power upon them. Thou therefore when thou shalt take a wife, and enterest into her cubicle, be thou continent by the space of three days from her, and thou shalt do nothing but be in prayers with her: and that same night put the heart of the fish on the fire, and that shall put away the devil, and after the third night thou shalt take the virgin with dread of God, that thou mayst follow the blessing of Abraham in his seed. Then they went and entered into Raguel's house, and Raguel received them joyously, and Raguel, beholding well Tobias, said to Anna his wife: How like is this young man unto my cousin! And when he had so said he asked them: Whence be ye, young men my brethren? And they said: Of the tribe of Nephthalim, of the captivity of Nineveh. Raguel said to them: Know ye Tobit my brother? Which said: We know him well. When Raguel had spoken much good of him, the angel said to Raguel: Tobit of whom thou demandest is father of this young man. And then went Raguel, and with weeping eyes kissed him, and weeping upon his neck said: The blessing of God be to thee, my son, for thou art son of a blessed and good man. And Anna his wife and Sara his daughter wept also. And after they had spoken, Raguel commanded to slay a wether, and make ready a feast. When he then should bid them sit down to dinner, Tobias said: I shall not eat here this day ne drink but if thou first grant to me my petition, and promise to me to give me Sara thy daughter. Which when Raguel heard he was astonied and abashed, knowing what had fallen to seven men that tofore had wedded her, and dreaded lest it might happen to this young man in likewise. And when he held his peace and would give him none answer the angel said to him: Be not afeard to give thy daughter to this man dreading God, for to him thy daughter is ordained to be his wife, therefore none other may have her. Then said Raguel: I doubt not God hath admitted my prayers and tears in his sight, and I believe that therefore he hath made you to come to me that these may be joined in one kindred after the law of Moses, and now have no doubt but I shall give her to thee. And he taking the right hand of his daughter delivered it to Tobias saying: God of Abraham, God of Isaac, and God of Jacob be with you, and he conjoin you together and fulfil his blessing in you. And took a charter and wrote the conscription of the wedlock. And after this they ate, blessing our Lord God. Raguel called to him Anna his wife and bade her to make ready another cubicle. And she brought Sara her daughter therein, and she wept, to whom her mother said: Be thou strong of heart, my daughter, our Lord of heaven give to thee joy for the heaviness that thou hast suffered. After they had supped, they led the young man to her. Tobias remembered the words of the angel, and took out of his bag part of the heart of the fish, and laid it on burning coals. Then Raphael the angel took the devil and bound him in the upperest desert of Egypt. Then Tobias exhorted the virgin and said to her: Arise, Sara, and let us pray to God this day, and to-morrow, and after to-morrow, for these three nights we be joined to God. And after the third night we shall be in our wedlock. We be soothly the children of saints, and we may not so join together as people do that know not God. Then they both arising prayed together instantly that health might be given to them. Tobias said: Lord God of our fathers, heaven and earth, sea, wells, and floods, and all creatures that be in them, bless thee. Thou madest Adam of the slime of the earth, and gavest to him for an help Eve, and now, Lord, thou knowest that I take my sister to wife, only for the love of posterity, in which thy name be blessed world without end. Then said Sara: Have mercy on us, Lord, have mercy, and let us wax old both together in health. And after this the cocks began to crow, at which time Raguel commanded his servants to come to him, and they together went for to make and delve a sepulchre. He said: Lest haply it happen to him as it hath happed to the seven men that wedded her. When they had made ready the foss and pit, Raguel returned to his wife and said to her: Send one of thy handmaidens, and let her see if he be dead, that he may be buried ere it be light day. And she sent forth one of her servants, which entered into the cubicle and found them both safe and whole, and sleeping together, and she returned and brought good tidings. And Raguel and Anna blessed our Lord God and said: We bless thee, Lord God of Israel, that it hath not happed to us as we supposed; thou hast done to us thy mercy, and thou hast excluded from us our enemy pursuing us, thou hast done mercy on two only children. Make them, Lord, to bless thee to full, and to offer to thee sacrifice of praising and of their health, that the university of peoples may know that thou art God only in the universal earth. Anon then Raguel commanded his servants to fill again the pit that they had made ere it waxed light, and bade his wife to ordain a feast, and make all ready that were necessary to meat. He did do slay two fat kine and four wethers, and to ordain meat for all his neighbors and friends, and Raguel desired and adjured Tobias that he should abide with him two weeks. Of all that ever Raguel had in possession of goods he gave half part to Tobias, and made to him a writing that the other half part he should have after the death of him and his wife. Then Tobias called the angel to him, which he trowed had been a man, and said to him: Azarias, brother, I pray thee to take heed to my words; if I make myself servant to thee I shall not be worthy to satisfy thy providence. Nevertheless I pray thee to take to thee the beasts and servants and go to Gabael in Rages the city of Medes, and render to him his obligation, and receive of them the money and pray him to come to my wedding. Thou knowest thyself that my father numbereth the days of my being out, and if I tarry more his soul shall be heavy, and certainly thou seest how Raguel hath adjured me, whose desire I may not despise. Then Raphael, taking four of the servants of Raguel and two camels, went to Rages the city of Medes, and there finding Gabael, gave to him his obligation and received all the money, and told to him of Tobias, son of Tobit, all that was done, and made him come with him to the wedding. When then he entered the house of Raguel, he found Tobias sitting at meat, and came to him and kissed him, and Gabael wept and blessed God saying: God of Israel bless thee, for thou art son of the best man and just, dreading God and doing alms, and the blessing be said upon thy wife and your parents, and that you may see the sons of your sons unto the third and fourth generation, and your seed be blessed of the God of Israel, which reigneth in secula seculorum [forever]. And when all had said Amen, they went to the feast. And with the dread of God they exercised the feast of their weddings. Whiles that Tobias tarried because of his marriage, his father Tobit began to be heavy saying: Trowest thou wherefore my son tarrieth and why he is holden there? Trowest thou that Gabael be dead, and no man is there that shall give him his money? He began to be sorry and heavy greatly, both he and Anna his wife with him, and began both to weep because at the day set he came not home. His mother therefore wept with unmeasurable tears, and said: Alas, my son, wherefore sent we thee to go this pilgrimage? The light of our eyes, the staff of our age, the solace of our life, the hope of our posterity, all these only having in thee, we ought not to have let thee go from us. To whom Tobit said: Be still and trouble thee not, our son is safe enough, the man is true and faithful enough with whom we sent him. She might in no wise be comforted, but every day she went and looked and espied the way that he should come if she might see him come from far. Then Raguel said to Tobias his son-in-law: Abide here with me, and I shall send messengers of thy health and welfare to Tobit thy father. To whom Tobias said: I know well that my father and my mother accompt the days, and the spirit is in great pain within them. Raguel prayed him with many words, but Tobias would in no wise grant him. Then he delivered to him Sara his daughter, and half part of all his substance in servants, men and women, in beasts, camels, in kine and much money. And safe and joyful he let him depart from him, saying: The angel of God that is holy be in your journey, and bring you home whole and sound, and that ye may find all things well and rightful about your father and mother, and that mine eyes may see your sons ere I die. And the father and mother taking their daughter kissed her and let her depart, warning her to worship her husband's father and mother, love her husband, to rule well the meiny [retinue], to govern the house and to keep herself irreprehensible, that is to say, without reproof. When they thus returned and departed, they came to Charram, which is the half way to Nineveh, the thirteenth day. Then said the angel to Tobias: Tobias, brother, thou knowest how thou hast left thy father, if it please thee we will go tofore and let thy family come softly after, with thy wife and with thy beasts. This pleased well to Tobias; and then said Raphael to Tobias: Take with thee of the gall of the fish, it shall be necessary. Tobias took of the gall and went forth tofore. Anna his mother sat every day by the way in the top of the hill, from whence she might see him come from far, and whilst she sat there and looked after his coming, she saw afar and knew her son coming, and running home she told to her husband saying: Lo! thy son cometh. Raphael then said to young Tobias: Anon as thou enterest in to the house adore thy Lord God, and giving to him thankings, go to thy father and kiss him. And anon then anoint his eyes with the gall of the fish that thou bearest with thee, thou shalt well know that his eyes shall be opened, and thy father shall see the light of heaven and shall joy in thy sight. Then ran the dog that followed him and had been with him in the way, and came home as a messenger, fawning and making joy with his tail. And the blind father arose and began offending his feet to run to meet his son, giving to him his hand, and so taking, kissed him with his wife, and began to weep for joy. When then they had worshipped God and thanked him, they sat down together. Then Tobias taking the gall of the fish anointed his father's eyes, and abode as it had been half an hour, and the slime of his eyes began to fall away like as it had been the white of an egg, which Tobias took and drew from his father's eyes, and anon he received sight. And they glorified God, that is to wit he and his wife and all they that knew him. Then said Tobit the father: I bless thee, Lord God of Israel, for thou hast chastised me, and thou hast saved me, and, lo! I see Tobias my son. After these seven days Sara the wife of his son came and entered in with all the family, and the beasts whole and sound, camels and much money of his wife's, and also the money that he had received of Gabael. And he told to his father and mother all the benefits of God that was done to him by the man that led him. Then came Achiacharus and Nasbas, cousins of Tobias, joying and thanking God of all the goods that God had showed to him. And seven days they ate together making feast, and were glad with great joy. Then old Tobit call his son Tobias to him, and said: What may we give to this holy man that cometh with thee? Then Tobias answering said to his father: Father, what meed may we give to him, or what may be worthy to him for his benefits? He led me out and hath brought me whole again, he received the money of Gabael; he did me have my wife and he put away the devil from her; he hath made joy to my parents, and saved myself from devouring of the fish, and hath made thee see the light of heaven, and by him we be replenished with all goods; what may we then worthily give to him? Wherefore I pray thee, father, that thou pray him if he vouchsafe to take the half of all that I have. Then the father and the son calling him took him apart and began to pray him that he would vouchsafe to take half the part of all the goods that they had brought. Then said he to them privily: Bless ye God of heaven and before all living people knowledge ye him, for he hath done to you his mercy. Forsooth to hide the sacrament of the king it is good, but for to show the works of God and to knowledge them it is worshipful. Oration and prayer is good, with fasting and alms, and more than to set up treasures of gold. For alms delivereth from death, and it is she that purgeth sins and maketh a man to find everlasting life. Who that do sin and wickedness they be enemies of his soul. I show to you therefore the truth and I shall not hide from you the secret word. When thou prayedst with tears and didst bury the dead men and leftest thy dinner and hiddest dead men by the day in thine house, and in the night thou buriedst them, I offered thy prayer unto God. And forasmuch as thou wert accepted tofore God, it was necessary, thou being tempted, that he should prove thee. And now hath our Lord sent me for to cure thee, and Sara the wife of thy son I have delivered from the devil. I am soothly Raphael the angel, one of the seven which stand tofore our Lord God. When they heard this they were troubled, and trembling fell down on their faces upon the ground. The angel said to them: Peace be to you, dread you not. Forsooth I was with you by the will of God, him alway bless ye and sing ye to him, I was seen of you to eat and drink, but I use meat and drink invisible, which of men may not be seen. It is now therefore time that I return to him which sent me. Ye alway bless God and tell ye all his marvels. And when he had said this he was taken away from the sight of them, and after that they might no more see him. Then they fell down flat on their faces by the space of three hours and blessed God, and arising up they told all the marvels of him. Then the older Tobit opening his mouth blessed our Lord and said: Great art thou, Lord, evermore, and thy reign is in to all worlds, for thou scourgest and savest, thou leadest to hell and bringest again, and there is none that may flee thy hand. Knowledge and confess you to the Lord, ye children of Israel, and in the sight of Gentiles praise ye him. Therefore he hath disperpled [scattered] you among Gentiles that know him not, that ye tell his marvels, and make them to be known. For there is none other God Almighty but he; he hath chastised us for our wickedness and he shall save us for his mercy. Take heed and see therefore what he hath done to us, and with fear and dread, knowledge ye to him, and exalt him king of all worlds in your works. I soothly in the land of my captivity shall knowledge to him, for he hath showed his majesty into the sinful people. Confess ye therefore sinners, and do ye justice tofore our Lord by believing that he shall do to you his mercy, aye soothly, and my soul shall be glad in him. All ye chosen of God, bless ye him and make ye days of gladness and knowledge ye to him. Jerusalem city of God, our Lord hath chastised thee in the works of his hands, confess thou to our Lord in his good things and bless thou the God of worlds that he may re-edify in thee his tabernacle, and that he may call again to thee all prisoners and them that be in captivity and that thou joy in omnia secula seculorum. Thou shalt shine with a bright light, and all the ends of the earth shall worship thee. Nations shall come to thee from far, and bringing gifts shall worship in thee our Lord, and shall have thy land into sanctification. They shall call in thee a great name, they shall be cursed that shall despise thee, and they all shall be condemned that blaspheme thee. Blessed be they that edify thee, thou shalt be joyful in thy sons, for all shall be blessed, and shall be gathered together unto our Lord. Blessed be they that love thee and that joy upon thy peace. My soul, bless thou our Lord, for he hath delivered Jerusalem his city. I shall be blessed if there be left of my seed for to see the clearness of Jerusalem. The gates of Jerusalem shall be edified of sapphire and emerald, and all the circuit of his walls of precious stone; all the streets thereof shall be paved with white stone and clean; and Alleluia shall be sung by the ways thereof. Blessed be the Lord that hath exalted it that it may be his kingdom in secula seculorum, Amen. And thus Tobit finished these words. And Tobit lived after he had received his sight forty-two years, and saw the sons of his nephews, that is, the sons of the sons of his son young Tobias. And when he had lived one hundred and two years he died, and was honorably buried in the city of Nineveh. He was fifty-six years old when he lost his sight, and when he was sixty years old he received his sight again. The residue of his life was in joy, and with good profit of the dread of God he departed in peace. In the hour of his death he called to him Tobias his son, and seven of his young sons, his nephews, and said to them: The destruction of Nineveh is nigh, the word of God shall not pass, and our brethren that be disperpled [scattered] from the land of Israel shall return thither again. All the land thereof shall be fulfilled with desert, and the house that is burnt therein shall be re-edified, and thither shall return all people dreading God. And Gentiles shall leave their idols and shall come in Jerusalem and shall dwell, therein, and all the kings of the earth shall joy in her, worshipping the king of Israel. Hear ye therefore, my sons, me your father, serve ye God in truth and seek ye that ye do that may be pleasing to him, and command ye to your sons that they do righteousness and alms, that they may remember God and bless him in all time in truth and in all their virtue. Now therefore, my sons, hear me and dwell ye no longer here, but whensoever your mother shall die, bury her by me and from then forthon dress ye your steps that ye go hence, I see well that wickedness shall make an end of it. It was so then after the death of his mother, Tobias went from Nineveh with his wife and his sons, and the sons of his sons, and returned unto his wife's father and mother, whom they found in good health and good age, and took the cure and charge of them, and were with them unto their death, and closed their eyes. And Tobias received all the heritage of the house of Raguel and saw the sons of his sons unto the fifth generation. And when he had complished ninety-nine years he died in the dread of God, and with joy they buried him. All his cognation [kindred] and all his generation [offspring] abode in good life and in holy conversation, and in such wise as they were acceptable as well to God as to men, and to all dwelling on the earth. HERE BEGINNETH THE STORY OF JUDITH _Which is read the last Sunday of October_ Arpaxhad, king of the Medes, subdued into his empire many peoples and edified a mighty city, which he named Ecbatane, and made it with stones squared, and polished them. The walls thereof were of height seventy cubits, and of breadth thirty cubits, and the towers thereof were an hundred cubits high. And he glorified himself as he that was mighty in puissance and in the glory of his host and of his chariots. Nebuchadnezzar then in the twelfth year of his reign, which was king of the Assyrians, and reigned in the city of Nineveh, fought against Arphaxad and took him in the field, whereof Nebuchadnezzar was exalted and enhanced himself, and sent unto all regions about and unto Jerusalem till the Mounts of Ethiopia, for to obey and hold of him. Which all gainsaid him with one will, and without worship sent home his messengers void, and set nought by him. Then Nebuchadnezzar, having them at great indignation, swore by his reign and by his throne that he would avenge him on them all, and thereupon called all his dukes, princes, and men of war, and held a counsel in which was decreed that he should subdue all the world unto his empire. And thereupon he ordained Holofernes prince of his knighthood, and bade him go forth, and in especial against them that had despised his empire; and bade him spare no realm ne town but subdue all to him. Then Holofernes assembled dukes and masters of the strength of Nebuchadnezzar, and numbered one hundred and twenty thousand footmen, and horsemen shooters twelve thousand. And tofore them he commanded to go a multitude of innumerable camels laden with such things as were needful to the host, as victual, gold and silver, much that was taken out of the treasury of the kings. And so went to many realms which he subdued; and occupied a great part of the orient till he came approaching the land of Israel. And when the children of Israel heard thereof they dreaded sore lest he should come among them into Jerusalem and destroy the temple, for Nebuchadnezzar had commanded that he should extinct all the gods of the earth, and that no god should be named ne worshipped but he himself, of all the nations that Holofernes should subdue. Eliachim, then priest in Israel, wrote unto all them in the mountains that they should keep the strait ways of the mountains, and so the children of Israel did as the priest had ordained. Then Eliachim, the priest, went about all Israel and said to them: Know ye that God hath heard your prayers, if ye abide and continue in your prayers and fastings in the sight of God. Remember ye of Moses, the servant of God, which overthrew Amalek trusting in his strength, and in his power, in his host, in his helmets, in his chariots, and in his horsemen; not fighting with iron, but with praying of holy prayers. In like wise shall it be with all the enemies of Israel if ye persevere in this work that ye have begun. With this exhortation they continued praying God. They persevered in the sight of God, and also they that offered to our Lord were clad with sackcloth, and had ashes on their heads, and with all their heart they prayed God to visit his people Israel. It was told to Holofernes prince of the knighthood of the Assyrians that the children of Israel made them ready to resist him, and had closed the ways of the mountains, and he was burned in overmuch fury in great ire. He called all the princes of Moab and dukes of Ammon and said to them: Say ye to me, what people is this that besiege the mountains, or what or how many cities have they? And what is their virtue, and what multitude is of them? Or who is king of their knighthood? Then Achior, duke of all of them of Ammon, answering said: If thou deignest to hear me I shall tell thee truth of this people that dwelleth in the mountains, and there shall not issue out of my mouth one false word. This people dwelled first in Mesopotamia, and was of the progeny of the Chaldees, but would not dwell there for they would not follow the gods of their fathers that were in the land of Chaldees, and going and leaving the ceremonies of their fathers, which was in the multitude of many gods, they honored one, God of heaven, which commanded them to go thence that they should dwell in Canaan. Then after was there much hunger, that they descended into Egypt, and there abode four hundred years, and multiplied that they might not be numbered. When the king of Egypt grieved them in his buildings, bearing clay tiles, and subdued them, they cried to their Lord, and he smote the land of Egypt with divers plagues. When they of Egypt had cast them out from them, the plagues ceased from them and then they would have taken them again and would have called them to their service, and they fleeing, their God opened the sea to them that they went through dry-foot, in which the innumerable host of the Egyptians pursuing them were drowned, that there was not one of them saved for to tell to them that came after them. They passed thus the Red Sea, and he fed them with manna forty years, and made bitter waters sweet, and gave them water out of a stone. And wheresoever this people entered without bow or arrow, shield or sword, their God fought for them, and there is no man may prevail against this people but when they departed from the culture and honor of their God. And as oft as they have departed from their God and worshipped other strange gods, so oft have they been overcome with their enemies. And when they repent and come to the knowledge of their sin, and cry their God mercy, they be restored again, and their God giveth to them virtue to resist their enemies. They have overthrown Cananeum the king, Jebusee, Pheresee, Eneum, Etheum and Amoreum, and all the mighty men in Esebon, and have taken their lands and cities and possess them, and shall, as long as they please their God. Their God hateth wickedness, for tofore this time when they went from the laws that their God gave to them, he suffered them to be taken of many nations into captivity, and were disperpled. And now late they be come again and possess Jerusalem wherein is sancta sanctorum, and be come over these mountains whereas some of them dwell. Now therefore, my lord, see and search if there be any wickedness of them in the sight of their God, and then let us go to them, for their God shall give them into thy hands and they shall be subdued under the yoke of thy power. And when Achior had said thus, all the great men about Holofernes were angry and had thought for to have slain him, saying each to other: Who is this that may make the children of Israel resist the king Nebuchadnezzar and his army and host? Men cowards and without might and without any wisdom of war. Therefore that Achior may know that he saith not true, let us ascend the mountains, and when the mighty men of them be taken let him be slain with them, that all men may know that Nebuchadnezzar is god of the earth, and that there is none other but he. Then when they ceased to speak, Holofernes having indignation said to Achior: Because thou hast prophesied to us of the children of Israel saying, that their God defend them, I shall show to thee that there is no god but Nebuchadnezzar, for whom we have overcome them all and slain them as one man, then shalt thou die with them by the sword of the Assyrians, and all Israel shall be put into ruin and perdition, and then shall be known that Nebuchadnezzar is lord of all the earth, and the sword of my knighthood shall pass through thy sides. And thou shalt depart hence and go to them, and shalt not die unto the time that I have them and thee. And when I have slain them with my sword thou shalt in like wise be slain with like vengeance. After this Holofernes commanded his servants to take Achior, and lead him to Bethulia and to put him in the hands of them of Israel. And so they took Achior and ascended the mountains, against whom came out men of war. Then the servants of Holofernes turned aside and bound Achior to a tree hands and feet with cords, and left him and so returned to their lord. Then the sons of Israel coming down from Bethulia loosed and unbound him, and brought him to Bethulia, and he being set amid the people was demanded what he was, and why he was so sore there bounden. And he told to them all the matter like as it is aforesaid, and how Holofernes had commanded him to be delivered unto them of Israel. Then all the people fell down on to their faces worshipping God, and with great lamentation and weeping, with one will made their prayers unto our Lord God of heaven, and that he would behold the pride of them, and to the meekness of them of Israel, and to take heed to the faces of his hallows and show to them his grace and not forsake them, and prayed God to have mercy on them and defend them from their enemies. And on that other side, Holofernes commanded his hosts to go up and assail Bethulia, and so went up, of footmen one hundred and twenty thousand, and twelve thousand horsemen, and besieged the town, and took their water from them, insomuch that they that were in the town were in great penury of water, for in all the town was not water enough for one day, and such as they had was given to the people by measure. Then all the people young and old came to Ozias which was their prince, with Charmis and Gothoniel, all with one voice crying: God the Lord deem between us and thee, for thou hast done to us evil what thou spakest not peaceably with Assyrians, for now we shall be delivered into the hands of them. It is better for us to live in captivity under Holofernes and live, than to die here for thirst, and see our wives and children die before our eyes. And when they had made this piteous crying and yelling, they went all to their church, and there a long while prayed and cried unto God knowledging their sins and wickedness, meekly beseeching him to show his grace and pity on them. Then at last Ozias arose up, and said to the people: Let us abide yet five days, and if God send us no rescue ne help us not in that time that we may give glory to his name, else we shall do as ye have said. And when that Judith heard thereof, which was a widow and a blessed woman, and was left widow three years and six months. After that Manasses her husband died, anon she went into the overest part of her house in which she made a privy bed, which she and her servants closed, and having on her body a hair [hair cloth], had fasted all the days of her life save Sabbaths and new moons, and the feasts of the house of Israel. She was a fair woman and her husband had left her much riches, with plentiful meiny, and possessions of droves of oxen and flocks of sheep, and she was a famous woman and dreaded God greatly. And when she had heard that Ozias had said, that the fifth day the city should be given over if God helped them not, she sent for the priests Chambris and Charmis and said to them: What is this word in which Ozias hath consented that the city should be delivered to the Assyrians if within five days there come no help to us? And who be ye that tempt the Lord God? This word is not to stir God to mercy but rather to arouse wrath and woodness. Ye have set a time of mercy doing by God, and in your doom ye have ordained a day to him. O good Lord, how patient is he, let us ask him for forgiveness with weeping tears; he shall not threaten as a man, ne inflame in wrath as a son of a man, therefore meek we our souls to him and in a contrite spirit and meeked, serve we to him, and say we weeping to God, that after his will he show to us his mercy, and as our heart is troubled in the pride of them, so also of our humbleness and meekness let us be joyful. For we have not followed the sin of our fathers that forsook their God and worshipped strange gods, wherefore they were given and be taken into hideous and great vengeance, into sword, ravin, and into confusion to their enemies; we forsooth know no other god but him. Abide we meekly the comfort of him, and he shall keep us from our enemies and he shall make all gentiles that arise against him, and shall make them without worship the Lord our God. And now ye brethren, ye that be priests, on whom hangeth the life of the people of God, pray ye unto Almighty God that he make me steadfast in the purpose that I have proposed. Ye shall stand at the gate and I shall go out with my handmaid. And pray ye the Lord that he steadfast make my soul, and do ye nothing till I come again. And then Judith went into her oratory, and arrayed her with her precious clothing and adornments, and took unto her handmaid certain victuals such as she might lawfully eat, and when she had made her prayers unto God she departed in her most noble array toward the gate, whereas Ozias and the priests abode her, and when they saw her they marvelled of her beauty. Notwithstanding they let her go, saying: God of our fathers give thee grace and strengthen all the counsel of thine heart with his virtue and glory to Jerusalem, and be thy name in the number of saints and of righteous men. And they all that were there said: Amen, and, fiat! fiat! [let it be done]. Then she praising god passed through the gate, and her handmaid with her. And when she came down the hill, about the springing of the day, anon the spies of the Assyrians took her saying: Whence comest thou, or whither goest thou? The which answered: I am a daughter of the Hebrews and flee from them, knowing that they shall be taken by you, and come to Holofernes for to tell him their privities, and I shall show him by what entry he may win them, in such wise as one man of his host shall not perish. And the men that heard these words beheld her visage and wondered of her beauty, saying to her: Thou hast saved thy life because thou hast founden such counsel, come therefore to our Lord, for when thou shalt stand in his sight he shall accept thee. And they led her to the tabernacle of Holofernes. And when she came before him anon Holofernes was caught by his eyes, and his tyrant knights said to him: Who despised the people of Jews that have so fair women, that not for them of right we ought to fight against them? And so Judith seeing Holofernes sitting in his canape that was of purple, of gold, smaragdos and precious stones within woven, and when she had seen his face she honored him, falling down herself unto the earth. And the servants of Holofernes took her up, he so commanding. Then Holofernes said to her: Be thou not afeard ne dread thee not. I never grieved ne noyed man that would serve Nebuchadnezzar. Thy people soothly, if they had not despised me, I had not raised my people ne strength against them. Now tell to me the cause why thou wentest from them, and that it hath pleased thee to come to us. And Judith said: Take the words of thine handmaid, and if thou follow them, a perfect thing God shall do with thee. Forsooth Nebuchadnezzar is the living king of the earth, and thou hast his power for to chastise all people, for men only serve not him, but also the beasts of the field obey to him, his might is known over all. And the children of Israel shall be yielded to thee, for their God is angry with them for their wickedness. They be enfamined and lack bread and water, they be constrained to eat their horse and beasts, and to take such holy things as be forbidden in their law, as wheat, wine, and oil, all these things God hath showed to me. And they purpose to waste such things as they ought not touch, and therefore and for their sins they shall be put in the hands of their enemies, and our Lord hath showed me these things to tell thee. And I thine handmaid shall worship God, and shall go out and pray him, and come in and tell thee what he shall say to me, in such wise that I shall bring thee through the middle of Jerusalem, and thou shalt have all the people of Israel under thee, as the sheep be under the shepherd, insomuch there shall not an hound burk against thee. And because these things be said to me by the providence of God, and that God is wroth with them, I am sent to tell thee these things. Forsooth, all these words pleased much to Holofernes, and to his people, and they marvelled of the wisdom of her. And one said to another. There is not such a woman upon earth in sight, in fairness, and in wit of words. And Holofernes said to her: God hath done well that he hath sent thee hither for to let me have knowledge, and if thy God do to me these things he shall be my God, and thou and thy name shall be great in the house of Nebuchadnezzar. Then commanded Holofernes her to go in where his treasure lay, and to abide there, and to give to her meat from his feast, to whom she said that she might not eat of his meat, but that she had brought meat with her for to eat. Then Holofernes said: When that meat faileth what shall we give to thee to eat? And Judith said that she should not spend all till God shall do in my hands those things that I have thought. And the servants led her into his tabernacle, and she desired that she might go out in the night and before day to pray, and come in again. And the lord commanded his cubiculers that she should go and come at her pleasure three days during. And she went out into the valley of Bethulia and baptized her in the water of the well. And she stretched her hands up to the God of Israel, praying the good Lord that he would govern her way for to deliver his people; and thus she did unto the fourth day. Then Holofernes made a great feast, and sent a man of his, named Bagoas, for to entreat Judith to come eat and drink with him. And Judith said: What am I that should gainsay my lord's desire. I am at his commandment, whatsomever he will that I do, I shall do, and please him all the days of my life. And she rose and adorned herself with her rich and precious clothes, and went in and stood before Holofernes, and Holofernes' heart was pierced with her beauty, and he said to her: Sit down and drink in joy, for thou hast found grace before me. Judith said: I shall drink my lord, for my life is magnified this day before all the days of my life. And she ate and drank such as her handmaid had ordained for her. And Holofernes was merry and drank so much wine that he never drank so much in one day in all his life, and was drunken. And at even, when it was night, Holofernes went into his bed, and Bagoas brought Judith in to his chamber and closed the door. And when Judith was alone in the chamber, and Holofernes lay and slept in overmuch drunkenness, Judith said to her handmaid that she should stand without forth before the door of the privy chamber and wait about, and Judith stood before the bed praying with tears and with moving of her lips secretly, saying: O Lord God of Israel, conform me in this hour to the works of my hands, that thou raise up the city of Jerusalem as thou hast promised, and that I may perform this that I have thought to do. And when she had thus said, she went to the pillar that was at his bed's head, and took his sword and loosed it, and when she had drawn it out, she took his hair in her hand and said: Confirm me God of Israel in this hour, and smote twice in the neck and cut off his head, and left the body lie still, and took the head and wrapped it in the canape and delivered it to her maid, and bade her to put it in her scrip, and they two went out after their usage to pray. And they passed the tents, and going about the valley came to the gate of the city, and Judith said to the keepers of the walls: Open the gates, for God is with us that hath done great virtue in Israel. And anon when they heard her call, they called the priests of the city, and they came running for they had supposed no more to have seen her, and lighting lights all went about her. She then entered in and stood up in a high place and commanded silence, and said: Praise ye the Lord God that forsaketh not men hoping in him; and in me his handwoman, hath fulfilled his mercy that he promised to the house of Israel, and hath slain in my hand the enemy of his people this night. And then she brought forth the head of Holofernes and showed it to them, saying: Lo! here the head of Holofernes, prince of the chivalry of Assyrians, and lo! the canape of him in which he lay in his drunkenhood, where our Lord hath smitten him by the hand of a woman. Forsooth God liveth, for his angel kept me hence going, there abiding, and from thence hither returning, and the Lord hath not suffered me, his handwoman, to be defouled, but without pollution of sin hath called me again to you joying in his victory, in my escaping and in your deliverance. Knowledge ye him all for good, for his mercy is everlasting, world without end. And all they, honoring our Lord, said to her: The Lord bless thee in his virtue, for by thee he hath brought our enemies to naught. Then Ozias, the prince of the people, said to her: Blessed be thou of the high God before all women upon earth, and blessed be the Lord that made heaven and earth, that hath addressed thee in the wounds of the head of the prince of our enemies. After this Judith bade that the head should be hanged up on the walls, and at the sun rising every man in his arms issue out upon your enemies, and when their spies shall see you, they shall run into the tent of their prince, to raise him and to make him ready to fight, and when his lords shall see him dead, they shall be smitten with so great dread and fear that they shall flee, whom ye then shall pursue, and God shall bring them and tread them under your feet. Then Achior seeing the virtue of the God of Israel, left his old heathen's customs and believed in God, and put himself to the people of Israel, and all the succession of his kindred unto this day. Then at the springing of the day they hung the head of Holofernes on the walls, and every man took his arms and went out with great noise, which thing seeing, the spies ran together to the tabernacle of Holofernes, and came making noise for to make him to arise, and that he should awake, but no man was so hardy to knock or enter into his privy chamber. But when the dukes and leaders of thousands came, and other, they said to the privy chamberlains: Go and awake your lord, for the mice be gone out of their caves and be ready to call us to battle. Then Bagoas went into his privy chamber and stood before the curtain, and clapped his hands together. And when he perceived no moving of him, he drew the curtain and seeing the dead body of Holofernes, without head, lying in his blood, cried with great voice, weeping and rending his clothes, and went in to the tabernacle of Judith and found her not, and started out to the people and said: A woman of the Hebrews hath made confusion in the house of Nebuchadnezzar, she hath slain Holofernes, and he is dead, and she hath his head with her. And when the princes and captains of the Assyrians heard this, anon they rent their clothes, and intolerable dread fell on them, and were sore troubled in their wits and made a horrible cry in their tents. And when all the host had heard how Holofernes was beheaded, counsel and mind flew from them, and with great trembling for succor began to flee, in such wise that none would speak with other, but with their heads bowed down fled for to escape from the Hebrews, whom they saw armed coming upon them, and departed fleeing by fields and ways of hills and valleys. And the sons of Israel, seeing them fleeing, following them, crying with trumps and shouting after them, and slew and smote down all them that they overtook. And Ozias sent forth unto all the cities and regions of Israel, and they sent after all the young men and valiant to pursue them by sword, and so they did unto the uttermost coasts of Israel. The other men soothly, that were in Bethulia, went in to the tents of the Assyrians, and took all the prey that the Assyrians had left, and when the men had pursued them were returned, they took all their beasts and all the movable goods and things that they had left, so much that every man from the most to the least were made rich by the prey that they took. Then Joachim the high bishop of Jerusalem came unto Bethulia, with all the priests, for to see Judith, and when she came tofore them all, they blessed her with one voice, saying: Thou glory of Jerusalem, thou gladness of Israel, thou the worship doing of our people, thou didst manly, and thy heart is comforted because thou lovedst chastity and knewest no man after the death of thy husband, and therefore the hand of God hath comforted thee. And therefore thou shalt be blessed world without end, and all the people said: Fiat! fiat! be it done, be it done. Certainly the spoils of the Assyrians were unnethe gathered and assembled together in thirty days, of the people of Israel, but all the proper riches that were appertaining to Holofernes and could be found that had been his, they were given to Judith as well gold, silver, gems, clothes, as all other appurtenances to household; and all was delivered to her of the people, and the folks, with women and maidens, joyed in organs and harps. Then Judith sang this song unto God saying: Begin ye in timbrels, sing ye to the Lord in cymbals, mannerly sing to him a new psalm. Fully joy ye, and inwardly call ye his name, and so forth. And for this great miracle and victory all the people came to Jerusalem for to give laud, honor, and worship unto our Lord God. And after they were purified they offered sacrifices, vows, and behests unto God, and the joy of this victory was solemnized during three months, and after that, each went home again into his own city and house, and Judith returned into Bethulia, and was made more great and clear to all men of the land of Israel. She was joined to the virtue of chastity, so that she knew no man all the days of her life after the death of Manasses, her husband, and dwelled in the house of her husband an hundred and five years, and she left her demoiselle free. After this she died and is buried in Bethulia and all the people bewailed her seven days. During her life after this journey was no trouble among the Jews, and the day of this victory of the Hebrews was accepted for a feastful day, and hallowed of the Jews and numbered among their feasts unto this day. THE VISION OF BELSHAZZAR The King was on his throne, The Satraps throng'd the hall; A thousand bright lamps shone O'er that high festival. A thousand cups of gold, In Judah deem'd divine-- Jehovah's vessels hold The godless Heathen's wine. In that same hour and hall The fingers of a Hand Came forth against the wall, And wrote as if on sand: The fingers of a man;-- A solitary hand Along the letters ran, And traced them like a wand. The monarch saw, and shook, And bade no more rejoice; All bloodless wax'd his look, And tremulous his voice:-- "Let the men of lore appear, The wisest of the earth, And expound the words of fear, Which mar our royal mirth." Chaldea's seers are good, But here they have no skill; And the unknown letters stood Untold and awful still. And Babel's men of age Are wise and deep in lore; But now they were not sage, They saw--but knew no more. A Captive in the land, A stranger and a youth, He heard the king's command, He saw that writing's truth; The lamps around were bright, The prophecy in view; He read it on that night,-- The morrow proved it true! "Belshazzar's grave is made, His kingdom pass'd away, He, in the balance weigh'd, Is light and worthless clay; The shroud, his robe of state; His canopy, the stone: The Mede is at his gate! The Persian on his throne!" _--Lord Byron_ A CHRISTMAS CAROL As Joseph was a-walking, He heard an angel sing, "This night shall be the birth-time Of Christ, the heavenly king. "He neither shall be born In housen nor in hall, Nor in the place of paradise, But in an ox's stall. "He neither shall be clothed In purple nor in pall, But in the fair white linen That usen babies all. "He neither shall be rocked In silver nor in gold, But in a wooden manger That resteth on the mould." As Joseph was a-walking, There did an angel sing, And Mary's child at midnight Was born to be our king. Then be ye glad, good people, This night of all the year, And light ye up your candles, For his star it shineth clear. ON THE MORNING OF CHRIST'S NATIVITY This is the month, and this the happy morn Wherein the Son of heav'n's eternal king Of wedded Maid, and Virgin Mother born, Our great redemption from above did bring; For so the holy sages once did sing, That He our deadly forfeit should release, And with His Father work us a perpetual peace. That glorious Form, that Light unsufferable, And that far-beaming blaze of Majesty Wherewith He wont at Heav'n's high council-table To sit the midst of Trinal Unity, He laid aside; and here with us to be, Forsook the courts of everlasting day, And chose with us a darksome house of mortal clay. Say, heav'nly Muse, shall not thy sacred vein Afford a present to the Infant God? Hast thou no verse, no hymn, or solemn strain, To welcome Him to this His new abode, Now while the heav'n by the sun's team untrod, Hath took no print of the approaching light, And all the spangled host keep watch in squadrons bright? See how from far, upon the eastern road The star-led wizards haste with odors sweet: O run, prevent them with thy humble ode, And lay it lowly at His blessèd feet; Have thou the honor first thy Lord to greet, And join thy voice unto the angel quire, From out His secret altar touch'd with hallow'd fire. THE HYMN It was the winter wild While the heav'n-born Child All meanly wrapt in the rude manger lies; Nature in awe to Him Had doff'd her gaudy trim, With her great Master so to sympathize: It was no season then for her To wanton with the sun, her lusty paramour. Only with speeches fair She woos the gentle air To hide her guilty front with innocent snow, And on her naked shame, Pollute with sinful blame, The saintly veil of maiden white to throw, Confounded that her Maker's eyes Should look so near upon her foul deformities. But He, her fears to cease, Sent down the meek-ey'd Peace; She crown'd with olive-green, came softly sliding Down through the turning sphere, His ready harbinger, With turtle wing the amorous clouds dividing; And waving wide her myrtle wand, She strikes a universal peace through sea and land. No war, or battle's sound Was heard the world around: The idle spear and shield were high up hung, The hooked chariot stood Unstain'd with hostile blood, The trumpet spake not to the armed throng, And kings sat still with awful eye, As if they surely knew their sov'reign Lord was by. But peaceful was the night, Wherein the Prince of Light His reign of peace upon the earth began: The winds, with wonder whist, Smoothly the waters kist, Whispering new joys to the mild ocean, Who now hath quite forgot to rave, While birds of calm sit brooding on the charmed wave. The stars with deep amaze, Stand fix'd in steadfast gaze, Bending one way their precious influence, And will not take their flight, For all the morning light, Or Lucifer that often warn'd them thence; But in their glimmering orbs did glow, Until their Lord Himself bespake, and bid them go, And though the shady gloom Had given day her room, The sun himself withheld his wonted speed, And hid his head for shame, As his inferior flame The new-enlighten'd world no more should need; He saw a greater Sun appear Than his bright throne, or burning axle-tree, could bear. The shepherds on the lawn, Or ere the point of dawn, Sate simply chatting in a rustic row; Full little thought they then That the mighty Pan Was kindly come to live with them below; Perhaps their loves, or else their sheep, Was all that did their silly thoughts so busy keep. When such music sweet Their hearts and ears did greet, As never was by mortal finger strook, Divinely warbled voice Answering the stringèd noise, As all their souls in blissful rapture took: The air, such pleasure loth to lose, With thousand echoes still prolongs each heavenly close. Nature that heard such sound, Beneath the hollow round Of Cynthia's seat, the airy region thrilling, Now was almost won To think her part was done, And that her reign had here its last fulfilling; She knew such harmony alone Could hold all heav'n and earth in happier union. At last surrounds their sight A globe of circular light, That with long beams the shamefac'd night array'd; The helmèd Cherubim, And sworded Seraphim, Are seen in glittering ranks with wings display'd, Harping in loud and solemn quire, With unexpressive notes to Heaven's new-born Heir. Such music (as 'tis said) Before was never made, But when of old the Sons of Morning sung, While the Creator great His constellations set, And the well-balanc'd world on hinges hung, And cast the dark foundations deep, And bid the welt'ring waves their oozy channel keep. Ring out, ye crystal spheres, Once bless our human ears, If ye have power to touch our senses so; And let your silver chime Move in melodious time, And let the bass of Heav'n's deep organ blow; And with your ninefold harmony Make up full consort to th' angelic symphony. For if such holy song Inwrap our fancy long, Time will run back, and fetch the age of gold, And speckled Vanity Will sicken soon and die, And leprous Sin will melt from earthly mould And Hell itself will pass away, And leave her dolorous mansions to the peering day. Yea, Truth and Justice then Will down return to men, Orb'd in a rainbow; and, like glories wearing, Mercy will set between, Throned in celestial sheen, With radiant feet the tissued clouds down steering: And Heav'n, as at some festival, Will open wide the gates of her high palace hall. But wisest Fate says, No. This must not yet be so, The Babe yet lies in smiling infancy, That on the bitter cross Must redeem our loss; So both himself and us to glorify; Yet first to those ychain'd in sleep, The wakeful trump of doom must thunder through the deep, With such a horrid clang As on Mount Sinai rang, While the red fire and smouldering clouds out-brake: The aged Earth aghast, With terror of that blast, Shall from the surface to the centre shake; When at the world's last sessiòn, The dreadful Judge in middle air shall spread his throne. And then at last our bliss Full and perfect is, But now begins; for from this happy day The old Dragon under ground In straiter limits bound, Not half so far casts his usurped sway, And wroth to see his kingdom fail, Swinges the scaly horror of his folded tail. The oracles are dumb, No voice or hideous hum Runs thro' the arched roof in words deceiving. Apollo from his shrine Can no more divine, With hollow shriek the steep of Delphos leaving. No nightly trance or breathèd spell Inspires the pale-ey'd priest from the prophetic cell. The lonely mountains o'er, And the resounding shore, A voice of weeping heard, and loud lament; From haunted spring and dale Edg'd with poplar pale, The parting Genius is with sighing sent; With flow'r-inwoven tresses torn The Nymphs in twilight shade of tangled thickets mourn. In consecrated earth, And on the holy hearth, The Lars, and Lemures moan with midnight plaint; In urns, and altars round, A drear and dying sound Affrights the Flamens at their service quaint; And the chill marble seems to sweat, While each peculiar Power forgoes his wonted seat. Peor and Baälim Forsake their temples dim, With that twice-batter'd god of Palestine; And moonèd Ashtaroth, Heaven's queen and mother both, Now sits not girt with tapers' holy shine; The Lybic Hammon shrinks his horn. In vain the Tyrian maids their wounded Thammuz mourn. And sullen Moloch fled, Hath left in shadows dread His burning idol all of blackest hue; In vain with cymbals' ring They call the grisly king, In dismal dance about the furnace blue: The brutish gods of Nile as fast, Isis and Orus, and the dog Anubis haste. Nor is Osiris seen In Memphian grove or green, Trampling the unshow'r'd grass with lowings loud: Nor can he be at rest Within his sacred chest, Naught but profoundest hell can be his shroud; In vain with timbrell'd anthems dark The sable-stolèd sorcerers bear his worship'd ark. He feels from Juda's land The dreaded infant's hand, The rays of Bethlehem blind his dusky eyn; Not all the gods beside, Longer dare abide, Not Typhon huge ending in snaky twine: Our Babe, to show his Godhead true, Can in his swaddling bands control the damnèd crew. So, when the sun in bed Curtain'd with cloudy red Pillows his chin upon an orient wave, The flocking shadows pale Troop to the infernal jail, Each fetter'd ghost slips to his several grave; And the yellow-skirted fays Fly after the night-steeds, leaving their moon-loved maze. But see, the Virgin blest Hath laid her Babe to rest; Time is, our tedious song should here have ending: Heaven's youngest-teemèd star Hath fix'd her polish'd car, Her sleeping Lord with handmaid lamp attending: And all about the courtly stable Bright-harness'd angels sit in order serviceable. _--J. Milton_ THE BURNING BABE As I in hoary winter's night stood shivering in the snow, Surprised I was with sudden heat, which made my heart to glow; And lifting up a fearful eye to view what fire was near, A pretty babe, all burning bright, did in the air appear; Who, scorchèd with excessive heat, such floods of tears did shed, As though his floods should quench his flames which with his tears were fed:-- "Alas!" quoth He, "but newly born, in fiery heats I fry, Yet none approach to warm their hearts or feel my fire but I! My faultless breast the furnace is, the fuel wounding thorns; Love is the fire, and sighs the smoke, the ashes shame and scorns; The fuel Justice layeth on, and Mercy blows the coals, The metal in this furnace wrought are men's defilèd souls, For which, as now on fire I am, to work them to their good, So will I melt into a bath to wash them in my blood."-- With this He vanish'd out of sight, and swiftly shrunk away; And straight I called unto mind that it was Christmasday. _--R. Southwell_ A CRADLE SONG. Hush! my dear, lie still and slumber; Holy angels guard thy bed! Heavenly blessings without number Gently falling on thy head. Sleep, my babe; thy food and raiment, House and home, thy friends provide, All without thy care or payment All thy wants are well supplied. How much better thou'rt attended Than the Son of God could be, When from heaven He descended, And became a child like thee! Soft and easy is thy cradle; Coarse and hard thy Saviour lay: When his birthplace was a stable, And his softest bed was hay. See the kindly shepherds round him, Telling wonders from the sky! Where they sought him, there they found him, With his Virgin-Mother by. See the lovely babe a-dressing: Lovely infant, how he smiled! When he wept, the mother's blessing Soothed and hush'd the holy child. Lo, he slumbers in his manger, Where the hornèd oxen fed; --Peace, my darling! here's no danger! Here's no ox a-near thy bed! --May'st thou live to know and fear him, Trust and love him all thy days: Then go dwell forever near him; See his face, and sing his praise. I could give thee thousand kisses, Hoping what I most desire: Not a mother's fondest wishes Can to greater joys aspire. _--I. Watts_ EASTER I got me flowers to straw Thy way, I got me boughs off many a tree; But Thou wast up by break of day, And brought'st Thy sweets along with Thee. The sun arising in the East, Though he give light, and th' East perfume, If they should offer to contest With Thy arising, they presume. Can there be any day but this, Though many suns to shine endeavor? We count three hundred, but we miss: There is but one, and that one ever. _--George Herbert_ THE LIFE OF ST. PETER THE APOSTLE St. Peter the apostle among all other, and above all other, was of most fervent and burning love, for he would have known the traitor that should betray our Lord Jesu Christ, as St. Austin saith: If he had known him he would have torn him with his teeth, and therefore our Lord would not name him to him, for as Chrysostom, saith: If he had named him, Peter had arisen and all to-torn him. Peter went upon the sea; he was chosen of God to be at his transfiguration, and raised a maid from death to life; he found the stater or piece of money in the fish's mouth; he received of our Lord the keys of the kingdom of heaven; he took the charge to feed the sheep of Jesu Christ. He converted at a Whitsuntide three thousand men, he healed Claude with John, and then converted five thousand men; he said to Ananias and Saphira their death before; he healed Æneas of the palsy; he raised Tabitha; he baptized Cornelia; with the shadow of his body he healed sick men; he was put in prison by Herod, but by the angel of our Lord he was delivered. What his meat was and his clothing, the book of St. Clement witnesseth, for he said: Bread only with olives, and seldom with worts, is mine usage, and I have such clothing as thou seest, a coat and a mantle, and when I have that, I demand no more. It is said for certain that he bare always a sudary in his bosom, with which he wiped the tears that ran from his eyes; for when he remembered the sweet presence of our Lord, for the great love that he had to him he might not forbear weeping. And also when he remembered that he had renied him, he wept abundantly great plenty of tears, in such wise that he was so accustomed to weep that his face was burned with tears as it seemed, like as Clement saith. And saith also that in the night when he heard the cock crow he would weep customably. And after that it is read in Historia Ecclesiastica that, when St. Peter's wife was led to her passion, he had great joy and called her by her proper name, and said to her: My wife, remember thee of our Lord. On a time when St. Peter had sent two of his disciples for to preach the faith of Jesu Christ, and when they had gone twenty days' journey, one of them died, and that other then returned to St. Peter and told him what had happened, some say that it was St. Marcial that so died, and some say it was St. Maternus, and others say that it was St. Frank. Then St. Peter gave to him his staff and commanded that he should return to his fellow, and lay it upon him, which he so did, then he which had been forty days dead, anon arose all living. That time Simon the enchanter was in Jerusalem, and he said he was first truth, and affirmed that who that would believe in him he would make them perpetual. And he also said that nothing to him was impossible. It is read in the book of St. Clement that he said that he should be worshipped of all men as God, and that he might do all that he would. And he said yet more: When my mother Rachel commanded me that I should go reap corn in the field, and saw the sickle ready to reap with, I commanded the sickle to reap by itself alone, and it reaped ten times more than any other. And yet he added hereto more, after Jerome, and said: I am the Word of God, I am the Holy Ghost, I am Almighty, I am all that is of God. He made serpents of brass to move, and made the images of iron and of stone to laugh, and dogs to sing, and as St. Linus saith, he would dispute with St. Peter and show, at a day assigned, that he was God. And Peter came to the place where the strife should be, and said to them that were there: Peace to you brethren that love truth. To whom Simon said: We have none need of thy peace, for if peace and concord were made, we should not profit to find the truth, for thieves have peace among them. And therefore desire no peace but battle, for when two men fight and one is overcome then is it peace. Then said Peter: Why dreadest thou to hear of peace? Of sins grow battles, where is no sin there is peace; in disputing is truth found, and in works righteousness. Then said Simon: It is not as thou sayest, but I shall show to thee the power of my dignity, that anon thou shalt adore me; I am first truth, and may flee by the air; I can make new trees and turn stones into bread; endure in the fire without hurting; and all that I will I may do. St. Peter disputed against all these, and disclosed all his malefices. Then Simon Magus, seeing that he might not resist Peter, cast all his books into the sea, lest St. Peter should prove him a magician, by his books, and went to Rome where he was had and reputed as a god. And when Peter knew that, he followed and came to Rome. The fourth year of Claudius the emperor, Peter came to Rome, and sat there twenty-five years, and ordained two bishops as his helpers, Linus and Cletus, one within the walls, and that other without. He entended much to preaching of the Word of God, by which he converted much people to the faith of Christ, and healed many sick men, and in his preaching always he praised and preferred chastity. He converted four concubines, of Agrippa the provost, so that they would no more come to him, wherefore the provost sought occasion against Peter. After this, our Lord appeared to St. Peter, saying to him: Simon Magus and Nero purpose against thee, dread thee not, for I am with thee, and shall give to thee the solace of my servant Paul, which to-morn shall come in to Rome. Then Peter, knowing that he should not long abide here, assembled all his brethren, and took Clement by the hand and ordained him a bishop, and made him to sit in his own seat. After this, as our Lord had said tofore, Paul came to Rome, and with Peter began to preach the faith of Christ. Simon Magus was so much beloved of Nero that he weened that he had been the keeper of his life, of his health, and of all the city. On a day, as Leo the pope saith, as he stood tofore Nero, suddenly his visage changed, now old and now young, which, when Nero saw, he supposed that he had been the son of God. Then said Simon Magus to Nero: Because that thou shalt know me to be the very son of God, command my head to be smitten off and I shall arise again the third day. Then Nero commanded to his brother to smite off his head, and when he supposed to have beheaded Simon, he beheaded a ram. Simon, by his art magic went away unhurt, and gathered together the members of the ram, and hid him three days. The blood of the ram abode and congealed. The third day he came and showed him to Nero, saying: Command my blood to be washed away, for lo I am he that was beheaded, and as I promised I have risen again the third day. Whom Nero seeing, was abashed and trowed verily that he had been the son of God. All this saith Leo. Sometime also, when he was with Nero secretly within his conclave, the devil in his likeness spake without to the people. Then the Romans had him in such worship that they made to him an image, and wrote above, this title: To Simon the holy God. Peter and Paul entered to Nero and discovered all the enchantments and malefices of Simon Magus, and Peter added thereto, seeing that like as in Christ be two substances that is of God and man, so are in this magician two substances, that is of man and of the devil. Then said Simon Magus, as St. Marcelle and Leo witness, lest I should suffer any longer this enemy, I shall command my angels that they shall avenge me on him. To whom Peter said: I dread nothing thine angels, but they dread me. Nero said: Dreadest thou not Simon, that by certain things affirmeth his godhead? To whom Peter said: If dignity or godhead be in him let him tell now what I think or what I do, which thought I shall first tell to thee, that he shall not mow lie what I think. To whom Nero said: Come hither and say what thou thinkest. Then Peter went to him and said to him secretly: Command some man to bring to me a barley-loaf, and deliver it to me privily. When it was taken to him, he blessed it, and hid it under his sleeve, and then said he: Now Simon say what I think, and have said and done. Simon answered: Let Peter say what I think. Peter answered: What Simon thinketh that I know, I shall do it when he hath thought. Then Simon having indignation, cried aloud: I command that dogs come and devour him. And suddenly there appeared great dogs and made an assault against Peter. He gave to them of the bread that he had blessed, and suddenly he made them to flee. Then said Peter to Nero: Lo! I have showed you what he thought against me, not in words but in deeds, for where he promised angels to come against me he brought dogs, thereby he showeth that he hath none angels but dogs. Then said Simon: Hear ye, Peter and Paul; if I may not grieve you here, ye shall come where me it shall behove to judge you. I shall spare you here. Hæc Leo. Then Simon Magus, as Hegesippus and Linus say, elate in pride avaunted him that he can raise dead men to life. And it happed that there was a young man dead, and then Nero let call Peter and Simon, and all gave sentence by the will of Simon that he should be slain that might not arise the dead man to life. Simon then, as he made his incantations upon the dead body, he was seen move his head of them that stood by; then all they cried for to stone Peter. Peter unnethe getting silence said: If the dead body live, let him arise, walk and speak, else know ye that it is a fantasy that the head of the dead man moveth. Let Simon be taken from the bed. And the body abode immovable. Peter standing afar making his prayer cried to the dead body, saying: Young man, arise in the name of Jesu Christ of Nazareth crucified, and anon, he arose living, and walked. Then, when the people would have stoned Simon Magus, Peter said: He is in pain enough, knowing him to be overcome in his heart; our master hath taught us for to do good for evil. Then said Simon to Peter and Paul: Yet is it not come to you that ye desire, for ye be not worthy to have martyrdom, the which answered: That is, that we desire to have, to thee shall never be well, for thou liest all that thou sayest. Then as Marcel saith: Simon went to the house of Marcel and bound there a great black dog at the door of the house, and said: Now I shall see if Peter, which is accustomed to come hither, shall come, and if he come this dog shall strangle him. And a little after that, Peter and Paul went thither, and anon Peter made the sign of the cross and unbound the hound, and the hound was as tame and meek as a lamb, and pursued none but Simon, and went to him and took and cast him to the ground under him, and would have strangled him. And then ran Peter to him and cried upon the hound that he should not do him any harm. And anon the hound left and touched not his body, but he all torent and tare his gown in such wise that he was almost naked. Then all the people, and especially children, ran with the hound upon him and hunted and chased him out of the town as he had been a wolf. Then for the reproof and shame he durst not come in to the town of all a whole year after. Then Marcel that was disciple of Simon Magus, seeing these great miracles, came to Peter, and was from then forthon his disciple. And after, at the end of the year, Simon returned and was received again into the amity of Nero. And then, as Leo saith, this Simon Magus assembled the people and showed to them how he had been angered of the Galileans, and therefore he said that he would leave the city which he was wont to defend and keep, and set a day in which he would ascend into heaven, for he deigned no more to dwell in the earth. Then on the day that he had stablished, like as he had said, he went up to an high tower, which was on the capitol, and there being crowned with laurel, threw himself out from place to place, and began to fly in the air. Then said St. Paul to St. Peter: It appertaineth to me to pray, and to thee for to command. Then said Nero: This man is very God, and ye be two traitors. Then said St. Peter to St. Paul: Paul, brother, lift up thine head and see how Simon flyeth. Then St. Paul said to St. Peter when he saw him fly so high: Peter, why tarriest thou? perform that thou hast begun, God now calleth us. Then said Peter: I charge and conjure you angels of Sathanas, which bear him in the air, by the name of our Lord Jesu Christ, that ye bear ne sustain him no more, but let him fall to the earth. And anon they let him fall to the ground and brake his neck and head, and he died there forthwith. And when Nero heard say that Simon was dead, and that he had lost such a man, he was sorrowful, and said to the apostles: Ye have done this in despite of me, and therefore I shall destroy you by right evil example. Hæc Leo. Then he delivered them to Paulin, which was a much noble man, and Paulin delivered them to Mamertin under the keeping of two knights, Processe and Martinian, whom St. Peter converted to the faith. And they then opened the prison and let them all go out that would go, wherefore, after the passion of the apostles, Paulin, when he knew that they were Christian, beheaded both Processe and Martinian. The brethren then, when the prison was opened, prayed Peter to go thence, and he would not, but at the last he being overcome by their prayers went away. And when he came to the gate, as, Leo witnesseth, which is called Sancta Maria ad passus, he met Jesu Christ coming against him, and Peter said to him: Lord, whither goest thou? And he said to him: I go to Rome for to be crucified again, and Peter demanded him: Lord, shalt thou be crucified again? And he said: Yea, and Peter said then: Lord, I shall return again then for to be crucified with thee. This said, our Lord ascended into heaven, Peter beholding it, which wept sore. And when Peter understood that our Lord had said to him of his passion, he returned, and when he came to his brethren, he told to them what our Lord had said. And anon he was taken of the ministers of Nero and was delivered to the provost Agrippa, then was his face as clear as the sun, as it is said. Then Agrippa said to him: Thou art he that glorifiest in the people, and in women, that thou departest from the bed of their husbands. Whom the apostle blamed, and said to him that he glorified in the cross of the Lord Jesu Christ. Then Peter was commanded to be crucified as a stranger, and because that Paul was a citizen of Rome it was commanded that his head should be smitten off. And of this sentence given against them, St. Dionysius in an epistle to Timothy saith in this wise: O my brother Timothy, if thou hadst seen the agonies of the end of them thou shouldst have failed for heaviness and sorrow. Who should not weep that hour when the commandment of the sentence was given against them, that Peter should be crucified and Paul be beheaded? Thou shouldst then have seen the turbes of the Jews and of the paynims that smote them and spit in their visages. And when the horrible time came of their end that they were departed that one from that other, they bound the pillars of the world, but that was not without wailing and weeping of the brethren. Then said St. Paul to St. Peter: Peace be with thee that are foundement of the church and pastor of the sheep and lambs of our Lord. Peter then said to Paul: Go thou in peace, preacher of good manners, mediator, leader, and solace of rightful people. And when they were withdrawn far from other I followed my master. They were not both slain in one street. This saith St. Dionysius, and as Leo the pope and Marcel witness, when Peter came to the cross, he said: When my Lord descended from heaven to the earth he was put on the cross right up, but me whom it pleaseth him to call from the earth to heaven, my cross shall show my head to the earth and address my feet to heaven, for I am not worthy to be put on the cross like as my Lord was, therefore turn my cross and crucify me my head downward. Then they turned the cross, and fastened his feet upward and the head downward. Then the people were angry against Nero and the provost, and would have slain them because they made St. Peter so to die; but he required them that they should not let his passion, and as Leo witnesseth, our Lord opened the eyes of them that were there, and wept so that, they saw the angels with crowns of roses and of lilies standing by Peter that was on the cross with the angels. And then Peter received a book of our Lord, wherein he learned the words that he said. Then as Hegesippus saith: Peter said thus: Lord, I have desired much to follow thee, but to be crucified upright I have not usurped, thou art always rightful, high and sovereign, and we be sons of the first man which have the head inclined to the earth, of whom the fall signifieth the form of the generation human. Also we be born that we be seen inclined to the earth by effect, and the condition is changed for the world weeneth that such thing is good, which is evil and bad. Lord, thou art all things to me, and nothing is to me but thou only, I yield to thee thankings with all the spirit of which I live, by which I understand, and by whom I call thee. And when St. Peter saw that the good Christian men saw his glory, in yielding thankings to God and commending good people to him, he rendered up his spirit. Then Marcel and Apuleius his brother, that were his disciples, took off the body from the cross when he was dead, and anointed it with much precious ointment, and buried him honorably. Isidore saith in the book of the nativity and death of saints thus: Peter, after that he had governed Antioch, he founded a church under Claudius the emperor, he went to Rome against Simon Magus, there he preached the gospel twenty-five years and held the bishopric, and thirty-six years after the passion of our Lord he was crucified by Nero turned the head downward, for he would be so crucified: Hæc Isidorus. That same day Peter and Paul appeared to St. Dionysius, as he saith in his foresaid epistle in these words: Understand the miracle and see the prodigy, my brother Timothy, of the day of the martyrdom of them, for I was ready in the time of departing of them. After their death I saw them together, hand in hand, entering the gates of the city, and clad with clothes of light, and arrayed with crowns of clearness and light. Hæc Dionysius. Nero was not unpunished for their death and other great sins and tyrannies that he committed, for he slew himself with his own hand, which tyrannies were overlong to tell, but shortly I shall rehearse here some. He slew his master Seneca because he was afraid of him when he went to school. Also Nero slew his mother. Then for his pleasure he set Rome afire, which burned seven days and seven nights, and was in a high tower and enjoyed him to see so great a flame of fire, and sang merrily. He slew the senators of Rome to see what sorrow and lamentation their wives would make. He fished with nets of gold thread, and the garment that he had worn one day he would never wear it ne see it after. Then the Romans seeing his woodness [madness], assailed him and pursued him unto without the city, and when he saw he might not escape them, he took a stake and sharped it with his teeth, and therewith stuck himself through the body and so slew himself. In another place it is read that he was devoured of wolves. Then the Romans returned and found the frog, and threw it out of the city and there burned it. In the time of St. Cornelius the pope, Greeks stole away the bodies of the apostles Peter and Paul, but the devils that were in the idols were constrained by the divine virtue of God, and cried and said: Ye men of Rome, succor hastily your gods which be stolen from you; for which thing the good Christian people understood that they were the bodies of Peter and Paul. And the Paynims had supposed that it had been their gods. Then assembled great number of Christian men and of Paynims also, and pursued so long the Greeks that they doubted to have been slain, and threw the bodies in a pit at the catacombs, but afterward they were drawn out by Christian men. St. Gregory saith that the great force of thunder and lightning that came from heaven made them so afraid that they departed each from other, and so left the bodies of the apostles at the catacombs in a pit, but they doubted which bones were Peter's and which Paul's, wherefore the good Christian men put them to prayers and fastings, and it was answered them from heaven that the great bones longed to the preacher, and the less to the fisher, and so were departed, and the bones were put in the church of him that it was dedicate of. And others say that Silvester the pope would hallow the churches and took all the bones together, and departed them by weight, great and small, and put that one-half in one church, and that other half in that other. And St. Gregory recounteth in his dialogues that, in the church of St. Peter, where his bones rest, was a man of great holiness and of meekness named Gentian, and there came a maid into the church which was cripple, and drew her body and legs after her with her hands, and when she had long required and prayed St. Peter for health, he appeared to her in a vision, and said to her: Go to Gentian, my servant, and he shall restore thy health. Then began she to creep here and there through the church, and inquired who was Gentian, and suddenly it happed that he came to her that him sought, and she said to him: The holy apostle St. Peter sent me to thee that thou shouldest make me whole and deliver me from my disease, and he answered: If thou be sent to me from him, arise thou anon and go on thy feet. And he took her by the hand and anon she was all whole, in such wise as she felt nothing of her grief nor malady, and then she thanked God and St. Peter. And in the same book St. Gregory saith when that a holy priest was come to the end of his life, he began to cry in great gladness: Ye be welcome, my lords, ye be welcome that ye vouchsafe to come to so little and poor a servant, and he said: I shall come and thank you. Then they that stood by demanded who they were that he spake to, and he said to them wondering: Have ye not seen the blessed apostles Peter and Paul? and as he cried again, his blessed soul departed from the flesh. Some have doubt whether Peter and Paul suffered death in one day, for some say it was the same one day, but one a year after the other. And Jerome and all the Saints that treat of this matter accord that it was on one day and one year, and so is it contained in an epistle of Denis, and Leo the pope saith the same in a sermon, saying: We suppose but that it was not done without cause that they suffered in one day and in one place the sentence of the tyrant, and they suffered death in one time, to the end that they should go together to Jesu Christ, and both under one persecutor to the end that equal cruelty should strain that one and that other. The day for their merit, the place for their glory, and the persecution overcome by virtue. Though they suffered both death in one day and in one hour, yet it was not in one place but in diverse within Rome, and hereof saith a versifier in this wise: Ense coronatus Paulus, cruce Petrus, eodem--Sub duce, luce, loco, dux Nero, Roma locus. That is to say, Paul crowned with the sword, and Peter had the cross reversed, the place was the city of Rome. And howbeit that they suffered death in one day, yet St. Gregory ordained that that day specially should be the solemnity of St. Peter, and the next day commemoration of St. Paul, for the church of St. Peter was hallowed that same day, and also forasmuch as he was more in dignity, and first in conversion, and held the principality at Rome. THE LIFE OF ST. PAUL THE APOSTLE St. Paul the apostle, after his conversion, suffered many persecutions, the which the blessed Hilary rehearseth shortly, saying: Paul the Apostle was beaten with rods at Philippi, he was put in prison, and by the feet fast set in stocks, he was stoned in Lystra. In Iconia and Thessalonica he was pursued of wicked people. In Ephesus he was delivered to wild beasts. In Damascus he was let by a lepe down of the wall. In Jerusalem he was arrested, beaten, bound, and awaited to be slain. In Cæsarea he was inclosed and defamed. Sailing toward Italy he was in peril of death, and from thence he came to Rome and was judged under Nero, and there finished his life. This saith St. Hilary: Paul took upon him to be apostle among the Gentiles. In Lystra was a contract which he lost and redressed. A young man that fell out of a window and died, he raised to life, and did many other miracles. At the Isle of Melita a serpent bit his hand, and hurted him not, and he threw it into the fire. It is said that all they that came of the progeny and lineage of that man that then harbored Paul may in no wise be hurt of no venemous beasts, wherefore when their children be born they put serpents in their cradles for to prove if they be verily their children or no. In some place it is said that Paul is less than Peter, otherwhile more, and sometimes equal and like, for in dignity he is less, in preaching greater, and in holiness they be equal. Haymo saith that Paul, from the cock-crow until the hour of five, he labored with his hands, and after entended to preaching, and that endured almost to night, the residue of the time was for to eat, sleep, and for prayer, which was necessary. He came to Rome when Nero was not fully confirmed in the empire, and Nero hearing that there was disputing and questions made between Paul and the Jews, he, recking not much thereof, suffered Paul to go where he would, and preach freely. Jeronimus saith in his book, De viris illustribus, that the thirty-sixth year after the Passion of our Lord, the second year of Nero, St. Paul was sent to Rome bound, and two years he was in free keeping and disputed against the Jews, and after, he was let go by Nero, and preached the gospel in the west parts. And the fourteenth year of Nero, the same year and day that Peter was crucified, his head was smitten off. Hæc Jeronimus. The wisdom and religion of him was published over all, and was reputed marvellous. He gat to him many friends in the emperor's house and converted them to the faith of Christ, and some of his writings were recited and read tofore the emperor, and of all men marvellously commended, and the senate understood of him by things of authority. It happed on a day that Paul preached about evensong time in a loft, a young man named Patroclus, butler of Nero, and with him well-beloved, went for to see the multitude of people, and the better for to hear Paul he went up into a window, and there sleeping, fell down and died, which when Nero heard he was much sorry and heavy therefor, and anon ordered another in his office. Paul knowing hereof by the Holy Ghost, said to them standing by him that they should go and bring to him Patroclus, which was dead, and that the emperor loved so much. Whom when he was brought, he raised to life and sent him with his fellows to the emperor, whom the emperor knew for dead, and, while he made lamentation for him, it was told to the emperor that Patroclus was come to the gate. And when he heard that Patroclus was alive he much marvelled, and commanded that he should come in. To whom Nero said: Patroclus, livest thou? And he said: Yea, emperor, I live; and Nero said: Who hath made thee to live again? And he said: The Lord Jesu Christ, king of all worlds. Then Nero being wroth said: Then shall he reign ever and resolve all the royaumes of the world? To whom Patroclus said: Yea, certainly, emperor; then Nero gave to him a buffet, saying: Therefore thou servest him, and he said: Yea, verily, I serve him that hath raised me from death to life. Then five of the ministers of Nero, that assisted him, said to him: O emperor, why smitest thou this young man, truly and wisely answering to thee? Trust verily we serve that same King Almighty. And when Nero heard that he put them in prison, for strongly to torment them, whom he much had loved. Then he made to inquire and to take all Christian men, and without examination made them to be tormented with overgreat torments. Then was Paul among others bound and brought tofore Nero, to whom Nero said: O thou man, servant of the great King, bound tofore me, why withdrawest thou my knights and drawest them to thee? To whom Paul said: Not only from thy corner I have gathered knights, but also I gather from the universal world to my Lord, to whom our king giveth such gifts that never shall fail, and granteth that they shall be excluded from all indigence and need; and if thou wilt be to him subject, thou shalt be safe, for he is of so great power that he shall come and judge all the world, and destroy the figure thereof by fire. And when Nero heard that he should destroy the figure of the world by fire, he commanded that all the Christian men should be burned by fire, and Paul to be beheaded, as he that is guilty against his majesty. And so great a multitude of Christian people were slain then, that the people of Rome brake up his palace and cried and moved sedition against him, saying: Cæsar, amend thy manners and attemper thy commandments, for these be our people that thou destroyest, and defend the empire of Rome. The emperor then dreading the noise of the people, changed his decree and edict that no man should touch ne hurt no Christian man till the emperor had otherwise ordained, wherefore Paul was brought again tofore Nero, whom as soon as Nero saw, he cried and said: Take away this wicked man and behead him, and suffer him no longer to live upon the earth. To whom Paul said: Nero, I shall suffer a little while, but I shall live eternally with my Lord Jesu Christ. Nero said: Smite off his head, that he may understand me stronger than his king, that when he is overcome we may see whether he may live after. To whom Paul said: To the end that thou know me to live everlastingly, when my head shall be smitten off, I shall appear to thee living, and then thou mayst know that Christ is God of life and of death. And when he had said this he was led to the place of his martyrdom, and as he was led, the three knights that led him said to him: Tell to us, Paul, who is he your king that ye love so much that for his love ye had liefer die than live, and what reward shall ye have therefor? Then Paul preached to them of the kingdom of heaven and of the pain of hell, in such wise that he converted them to the faith, and they prayed him to go freely whither he would. God forbid, brethren, said he, that I should flee, I am not fugitive, but the lawful knight of Christ. I know well that from this transitory life I shall go to everlasting life. As soon as I shall be beheaded, true men shall take away my body; mark ye well the place, and come thither to-morrow, and ye shall find by my sepulchre two men, Luke and Titus, praying. To whom when ye shall tell for what cause I have sent you to them, they shall baptize you and make you heirs of the kingdom of heaven. And whiles they thus spake together, Nero sent two knights to look if he were slain and beheaded or no, and when thus St. Paul would have converted them, they said: When thou art dead and risest again, then we shall believe, now come forth and receive that thou hast deserved. And as he was led to the place of his passion in the gate of Hostence, a noble woman named Plautilla, a disciple of Paul, who after another name was called Lemobia, for haply she had two names, met there with Paul, which weeping, commended her to his prayers. To whom Paul said: Farewell, Plautilla, daughter of everlasting health, lend to me thy veil or keverchief with which thou coverest thy head, that I may bind mine eyes therewith, and afterward I shall restore it to thee again. And when she had delivered it to him, the butchers scorned her, saying: Why hast thou delivered to this enchanter so precious a cloth for to lose it? Then, when he came to the place of his passion, he turned him toward the east, holding his hands up to heaven right long, with tears praying in his own language and thanking our Lord; and after that bade his brethren farewell, and bound his eyes himself with the keverchief of Plautilla, and kneeling down on both knees, stretched forth his neck, and so was beheaded. And as soon as the head was from the body, it said: Jesus Christus! which had been to him so sweet in his life. It is said that he named Jesus or Christus, or both, fifty times. From his wound sprang out milk into the clothes of the knight, and afterward flowed out blood. In the air was a great shining light, and from the body came a much sweet odor. Dionysius, in an epistle to Timothy, saith of the death of Paul thus: In that hour full of heaviness, my well-beloved brother, the butcher, saying: Paul, make ready thy neck; then blessed Paul looked up into heaven marking his forehead and his breast with the sign of the cross, and then said anon: My Lord Jesus Christ, into thy hands I commend my spirit, etc. And then without heaviness and compulsion he stretched forth his neck and received the crown of martyrdom, the butcher so smiting off his head. The blessed martyr Paul took the keverchief, and unbound his eyes, and gathered up his own blood, and put it therein and delivered to the woman, Then the butcher returned, and Plautilla met him and demanded him, saying: Where hast thou left my master? The knight answered: He lieth without the town with one of his fellows, and his visage is covered with thy keverchief, and she answered and said: I have now seen Peter and Paul enter into the city clad with right noble vestments, and also they had right fair crowns upon their heads, more clear and more shining than the sun, and hath brought again my keverchief all bloody which he hath delivered me. For which thing and work many believed in our Lord and were baptized. And this is that St. Dionysius saith. And when Nero heard say this thing he doubted him, and began to speak of all these things with his philosophers and with his friends; and as they spake together of this matter, Paul came in, and the gates shut, and stood tofore Cæsar and said: Cæsar, here is tofore thee Paul the knight of the king perdurable, and not vanquished. Now believe then certainly that I am not dead but alive, but thou, caitiff, thou shalt die of an evil death, because thou hast slain the servants of God. And when he had said thus he vanished away. And Nero, what for dread and what for anger, he was nigh out of his wit, and wist not what to do. Then by the counsel of his friends he unbound Patroclus and Barnabas and let them go where they would. And the other knights, Longinus, master of the knights, and Accestus, came on the morn to the sepulchre of Paul, and there they found two men praying, that were Luke and Titus, and between them was Paul. And when Luke and Titus saw them they were abashed and began to flee, and anon Paul vanished away, and the knights cried after them and said: We come not to grieve you, but know ye for truth that we come for to be baptized of you, like as Paul hath said whom we saw now praying with you. When they heard that they returned and baptized them with great joy. The head of St. Paul was cast in a valley, and for the multitude of other heads of men that were slain and thrown there, it could not be known which it was. THE LIFE OF ST. CHRISTOPHER Christopher tofore his baptism was named Reprobus, but afterward he was named Christopher, which is as much to say as bearing Christ. Christopher was of the lineage of the Canaanites, and he was of a right great stature, and had a terrible and fearful cheer and countenance. And he was twelve cubits of length, and as it is read in some histories that, when he served and dwelled with the king of Canaan, it came in his mind that he would seek the greatest prince that was in the world, and him would he serve and obey. And so far he went that he came to a right great king, of whom the renomee generally was that he was the greatest of the world. And when the king saw him, he received him into his service, and made him to dwell in his court. Upon a time a minstrel sang tofore him a song in which he named oft the devil, and the king, which was a Christian man, when he heard him name the devil, made anon the sign of the cross in his visage. And when Christopher saw that, he had great marvel what sign it was, and wherefore the king made it, and he demanded of him. And because the king would not say, he said: If thou tell me not, I shall no longer dwell with thee, and then the king told to him, saying: Alway when I hear the devil named, I fear that he should have power over me, and I garnish me with this sign that he grieve not ne annoy me. Then Christopher said to him: Doubtest thou the devil that he hurt thee not? Then is the devil more mighty and greater than thou art. I am then deceived of my hope and purpose, for I had supposed I had found the most mighty and the most greatest Lord of the world, but I commend thee to God, for I will go seek him for to be my Lord, and I his servant. And then departed from this king, and hasted him for to seek the devil. And as he went by a great desert, he saw a great company of knights, of which a knight cruel and horrible came to him and demanded whither he went, and Christopher answered to him and said: I go seek the devil for to be my master. And he said: I am he that thou seekest. And then Christopher was glad, and bound him to be his servant perpetual, and took him for his master and Lord. And as they went together by a common way, they found there a cross, erect and standing. And anon as the devil saw the cross he was afeard and fled, and left the right way, and brought Christopher about by a sharp desert. And after, when they were past the cross, he brought him to the highway that they had left. And when Christopher saw that, he marvelled, and demanded whereof he doubted, and had left the high and fair way, and had gone so far about by so aspre a desert. And the devil would not tell him in no wise. Then Christopher said to him: If thou wilt not tell me, I shall anon depart from thee, and shall serve thee no more. Wherefor the devil was constrained to tell him, and said: There was a man called Christ which was hanged on the cross, and when I see his sign I am sore afraid, and flee from it wheresoever I see it. To whom Christopher said: Then he is greater, and more mightier than thou, when thou art afraid of his sign, and I see well that I have labored in vain, when I have not founden the greatest Lord of the world. And I will serve thee no longer, go thy way then, for I will go seek Christ. And when he had long sought and demanded where he should find Christ, at last he came into a great desert, to an hermit that dwelt there, and this hermit preached to him of Jesu Christ and informed him in the faith diligently, and said to him: This king whom thou desirest to serve, requireth the service that thou must oft fast. And Christopher said to him: Require of me some other thing, and I shall do it, for that which thou requirest I may not do. And the hermit said: Thou must then wake and make many prayers. And Christopher said to him: I wot not what it is; I may do no such thing. And then the hermit said to him: Knowest thou such a river, in which many be perished and lost? To whom Christopher said: I know it well. Then said the hermit: Because thou art noble and high of stature and strong in thy members, thou shalt be resident by that river, and thou shalt bear over all them that shall pass there, which shall be a thing right convenable to our Lord Jesu Christ whom thou desirest to serve, and I hope he shall show himself to thee. Then said Christopher: Certes, this service may I well do, and I promise to him for to do it. Then went Christopher to this river, and made there his habitacle for him, and bare a great pole in his hand instead of a staff, by which he sustained him in the water, and bare over all manner of people without ceasing. And there he abode, thus doing, many days. And in a time, as he slept in his lodge, he heard the voice of a child which called him and said: Christopher, come out and bear me over. Then he awoke and went out, but he found no man. And when he was again in his house, he heard the same voice and he ran Out and found nobody. The third time he was called and came thither, and found a child beside the rivage of the river, which prayed him goodly to bear him over the water. And then Christopher lift up the child on his shoulders, and took his staff, and entered into the river for to pass. And the water of the river arose and swelled more and more: and the child was heavy as lead, and alway as he went further the water increased and grew more, and the child more and more waxed heavy, insomuch that Christopher had great anguish and was afeard to be drowned. And when he was escaped with great pain, and passed the water, and set the child aground, he said to the child: Child, thou hast put me in great peril; thou weighest almost as I had all the world upon me, I might bear no greater burden. And the child answered: Christopher, marvel thee nothing, for thou hast not only borne all the world upon thee, but thou hast borne him that created and made all the world, upon thy shoulders. I am Jesu Christ the king, to whom thou servest in this work. And because that thou know that I say to be the truth, set thy staff in the earth by thy house, and thou shalt see to-morn that it shall bear flowers and fruit, and anon he vanished from his eyes. And then Christopher set his staff in the earth, and when he arose on the morn, he found his staff like a palmier bearing flowers, leaves and dates. And then Christopher went into the city of Lycia, and understood not their language. Then he prayed our Lord that he might understand them, and so he did. And as he was in this prayer, the judges supposed that he had been a fool, and left him there. And then when Christopher understood the language, he covered his visage and went to the place where they martyred Christian men, and comforted them in our Lord. And then the judges smote him in the face, and Christopher said to them: If I were not Christian I should avenge mine injury. And then Christopher pitched his rod in the earth, and prayed to our Lord that for to convert the people it might bear flowers and fruit, and anon it did so. And then he converted eight thousand men. And then the king sent two knights for to fetch him to the king, and they found him praying, and durst not tell to him so. And anon after, the king sent as many more, and they anon set them down for to pray with him. And when Christopher arose, he said to them: What seek ye? And when they saw him in the visage they said to him: The king hath sent us, that we should lead thee bound unto him. And Christopher said to them: If I would, ye should not lead me to him, bound ne unbound. And they said to him: If thou wilt go thy way, go quit, where thou wilt. And we shall say to the king that we have not found thee. It shall not be so, said he, but I shall go with you. And then he converted them in the faith, and commanded them that they should bind his hands behind his back, and lead him so bound to the king. And when the king saw him he was afeard and fell down off the seat, and his servants lifted him up and releved him again. And then the king inquired his name and his country; and Christopher said to him: Tofore or I was baptized I was named Reprobus, and after, I am Christopher; tofore baptism, a Canaanite, now, a Christian man. To whom the king said: Thou hast a foolish name, that is to wit of Christ crucified, which could not help himself, ne may not profit to thee. How therefore, thou cursed Canaanite, why wilt thou not do sacrifice to our gods? To whom Christopher said: Thou art rightfully called Dagnus, for thou art the death of the world, and fellow of the devil, and thy gods be made with the hands of men. And the king said to him: Thou wert nourished among wild beasts, and therefore thou mayst not say but wild language, and words unknown to men. And if thou wilt now do sacrifice to the gods I shall give to thee great gifts and great honors, and if not, I shall destroy thee and consume thee by great pains and torments. But, for all this, he would in no wise do sacrifice, wherefore he was sent in to prison, and the king did do behead the other knights that he had sent for him, whom he had converted. After this Christopher was brought tofore the king, and the king commanded that he should be beaten with rods of iron, and that there should be set upon his head a cross of iron red hot and burning, and then after, he did do make a siege or a stool of iron, and made Christopher to be bounden thereon, and after, to set fire under it, and cast therein pitch. But the siege or settle melted like wax, and Christopher issued out without any harm or hurt. And when the king saw that, he commanded that he should be bound to a strong stake, and that he should be through-shotten with arrows with forty knights archers. But none of the knights might attain him, for the arrows hung in the air about, nigh him, without touching. Then the king weened that he had been through-shotten with the arrows of the knights, and addressed him for to go to him. And one of the arrows returned suddenly from the air and smote him in the eye, and blinded him. To whom Christopher said: Tyrant, I shall die to-morn, make a little clay, with my blood tempered, and anoint therewith thine eye, and thou shalt receive health. Then by the commandment of the king he was led for to be beheaded, and then, there made he his orison, and his head was smitten off, and so suffered martyrdom. And the king then took a little of his blood and laid it on his eye, and said: In the name of God and of St. Christopher! and was anon healed. Then the king believed in God, and gave commandment that if any person blamed God or St. Christopher, he should anon be slain with the sword. Ambrose saith in his preface thus, of this holy martyr: Lord, thou hast given to Christopher so great plenty of virtues, and such grace of doctrine, that he called from the error of Paynims forty-eight thousand men, to the honor of Christian faith, by his shining miracles. And with this, he being strained and bounden in a seat of iron, and great fire put under, doubted nothing the heat. And all a whole day during, stood bounden to a stake, yet might not be through-pierced with arrows of all the knights. And with that, one of the arrows smote out the eye of the tyrant, to whom the blood of the holy martyr re-established his sight, and enlumined him in taking away the blindness of his body, and gat of the Christian mind and pardon, and he also gat of thee by prayer power to put away sickness and sores from them that remember his passion and figure. Then let us pray to St. Christopher that he pray for us, etc. THE SEVEN SLEEPERS The seven sleepers were born in the city of Ephesus. And when Decius the emperor came into Ephesus for the persecution of Christian men, he commanded to edify the temples in the middle of the city, so that all should come with him to do sacrifice to the idols, and did do seek all the Christian people, and bind them for to make them to do sacrifice, or else to put them to death; in such wise that every man was afeard of the pains that he promised, that the friend forsook his friend, and the son renied his father, and the father the son. And then in this city were founden seven Christian men, that is to wit, Maximian, Malchus, Marcianus, Denis, John, Serapion, and Constantine. And when they saw this, they had much sorrow, and because they were the first in the palace that despised the sacrifices, they hid them in their houses, and were in fastings and in prayers. And then they were accused tofore Decius, and came thither, and were found very Christian men. Then was given to them space for to repent them, unto the coming again of Decius. And in the meanwhile they dispended their patrimony in alms to the poor people; and assembled them together, and took counsel, and went to the mount of Celion, and there ordained to be more secretly, and there hid them long time. And one of them administered and served them always. And when he went into the city, he clothed him in the habit of a beggar. When Decius was come again, he commanded that they should be fetched, and then Malchus, which was their servant and ministered to them meat and drink, returned in great dread to his fellows, and told and showed to them the great fury and woodness of them, and then were they sore afraid. And Malchus set tofore them the loaves of bread that he had brought, so that they were comforted of the meat, and were more strong for to suffer torments. And when they had taken their refection and sat in weeping and wailings, suddenly, as God would, they slept, and when it came on the morn they were sought and could not be found. Wherefore Decius was sorrowful because he had lost such young men. And then they were accused that they were hid in the mount of Celion, and had given their goods to poor men, and yet abode in their purpose. And then commanded Decius that their kindred should come to him, and menaced them to the death if they said not of them all that they knew. And they accused them, and complained that they had dispended all their riches. Then Decius thought what he should do with them, and, as our Lord would, he inclosed the mouth of the cave wherein they were with stones, to the end that they should die therein for hunger and fault of meat. Then the ministers and two Christian men, Theodorus and Rufinus, wrote their martyrdom and laid it subtlely among the stones. And when Decius was dead, and all that generation, three hundred and sixty-two years after, and the thirtieth year of Theodosius the emperor, when the heresy was of them that denied the resurrection of dead bodies, and began to grow; Theodosius, then the most Christian emperor, being sorrowful that the faith of our Lord was so felonously demened, for anger and heaviness he clad him in hair and wept every day in a secret place, and led a full holy life, which God, merciful and piteous, seeing, would comfort them that were sorrowful and weeping, and give to them esperance and hope of the resurrection of dead men, and opened the precious treasure of his pity, and raised the foresaid martyrs in this manner following. He put in the will of a burgess of Ephesus that he would make in that mountain, which was desert and aspre, a stable for his pasturers and herdmen. And it happed that of adventure the masons, that made the said stable, opened this cave. And then these holy saints, that were within, awoke and were raised and intersalued each other, and had supposed verily that they had slept but one night only, and remembered of the heaviness that they had the day tofore. And then Malchus, which ministered to them, said what Decius had ordained of them, for he said: We have been sought, like as I said to you yesterday, for to do sacrifice to the idols, that is it that the emperor desireth of us. And then Maximian answered: God our Lord knoweth that we shall never sacrifice, and comforted his fellows. He commanded to Malchus to go and buy bread in the city, and bade him bring more that he did yesterday, and also to inquire and demand what the emperor had commanded to do. And then Malchus took five shillings, and issued out of the cave, and when he saw the masons and the stones tofore the cave, he began to bless him, and was much amarvelled. But he thought little on the stones, for he thought on other things. Then came he all doubtful to the gates of the city, and was all amarvelled. For he saw the sign of the cross about the gate, and then, without tarrying, he went to that other gate of the city, and found there also the sign of the cross thereon, and then he had great marvel, for upon every gate he saw set up the sign of the cross; and therewith the city was garnished. And then he blessed him and returned to the first gate, and weened he had dreamed; and after he advised and comforted himself and covered his visage and entered into the city. And when he came to the sellers of bread, and heard the men speak of God, yet then was he more abashed, and said: What is this, that no man yesterday durst name Jesu Christ, and now every man confesseth him to be Christian? I trow this is not the city of Ephesus, for it is all otherwise builded. It is some other city, I wot not what. And when he demanded and heard verily that it was Ephesus, he supposed that he had erred, and thought verily to go again to his fellows, and then went to them that sold bread. And when he showed his money the sellers marvelled, and said that one to that other, that this young man had found some old treasure. And when Malchus saw them talk together, he doubted not that they would lead him to the emperor, and was sore afeard, and prayed them to let him go, and keep both money and bread, but they held him, and said to him: Of whence art thou? For thou hast found treasure of old emperors, show it to us, and we shall be fellows with thee and keep it secret. And Malchus was so afeard that he wist not what to say to them for dread. And when they saw that he spake not they put a cord about his neck, and drew him through the city unto the middle thereof. And tidings were had all about in the city that a young man had found ancient treasure, in such wise that all they of the city assembled about him, and he confessed there that he had found no treasure. And he beheld them all, but he could know no man there of his kindred ne lineage, which he had verily supposed that they had lived, but found none, wherefore he stood as he had been from himself, in the middle of the city. And when St. Martin the bishop, and Antipater the consul, which were new come into this city, heard of this thing they sent for him, that they should bring him wisely to them, and his money with him. And when he was brought to the church he weened well he should have been led to the Emperor Decius. And then the bishop and the consul marvelled of the money, and they demanded him where he had found this treasure unknown. And he answered that he had nothing founden, but it was come to him of his kindred and patrimony, and they demanded of him of what city he was. I wot well that I am of this city, if this be the city of Ephesus. And the judge said to him: Let thy kindred come and witness for thee. And he named them, but none knew them. And they said that he feigned, for to escape from them in some manner. And then said the judge: How may we believe thee that this money is come to thee of thy friends, when it appeareth in the scripture that it is more than three hundred and seventy-two years sith it was made and forged, and is of the first days of Decius the emperor, and it resembleth nothing to our money; and how may it come from thy lineage so long since, and thou art young, and wouldst deceive the wise and ancient men of this city of Ephesus? And therefore I command that thou be demened after the law till thou hast confessed where thou hast found this money. Then Malchus kneeled down tofore them and said: For God's sake, lords, say ye to me that I shall demand you, and I shall tell to you all that I have in my heart. Decius the emperor that was in this city, where is he? And the bishop said to him there is no such at this day in the world that is named Decius, he was emperor many years since. And Malchus said: Sire, hereof I am greatly abashed and no man believeth me, for I wot well that we fled for fear of Decius the emperor, and I saw him, that yesterday he entered into this city, if this be the city of Ephesus. Then the bishop thought in himself, and said to the judge that, this is a vision that our Lord will have showed by this young man. Then said the young man: Follow ye me, and I shall show to you my fellows which be in the mount of Celion, and believe ye them. This know I well, that we fled from the face of the Emperor Decius. And then they went with him, and a great multitude of the people of the city with them. And Malchus entered first into the cave to his fellows, and the bishop next after him. And there found they among the stones the letters sealed with two seals of silver. And then the bishop called them that were come thither, and read them tofore them all, so that they that heard it were all abashed and amarvelled. And they saw the saints sitting in the cave, and their visages like unto roses flowering, and they, kneeling down, glorified God. And anon the bishop and the judge sent to Theodosius the emperor, praying him that he would come anon for to see the marvels of our Lord that he had late showed. And anon he arose up from the ground, and took off the sack in which he wept, and glorified our Lord. And came from Constantinople to Ephesus, and all they came against him, and ascended in to the mountain with him together, unto the saints in to the cave. And as soon as the blessed saints of our Lord saw the emperor come, their visages shone like to the sun. And the emperor entered then, and glorified our Lord and embraced them, weeping upon each of them, and said: I see you now like as I should see our Lord raising Lazarus. And then Maximian said to him: Believe us, for forsooth our Lord hath raised us tofore the day of the great resurrection. And to the end that thou believe firmly the resurrection of the dead people, verily we be raised as ye here see, and live. And in like wise as the child is in the womb of his mother without feeling harm or hurt, in the same wise we have been living and sleeping in lying here without feeling of anything. And when they had said all this, they inclined their heads to the earth, and rendered their spirits at the command of our Lord Jesu Christ, and so died. Then the emperor arose, and fell on them, weeping strongly, and embraced them, and kissed them debonairly. And then he commanded to make precious sepulchres of gold and silver, and to bury their bodies therein. And in the same night they appeared to the emperor, and said to him that he should suffer them to lie on the earth like as they had lain tofore till that time that our Lord had raised them, unto the time that they should rise again. Then commanded the emperor that the place should be adorned nobly and richly with precious stones, and all the bishops that would confess the resurrection should be assoiled. It is in doubt of that which is said that they slept three hundred and sixty-two years, for they were raised the year of our Lord four hundred and seventy-eight, and Decius reigned but one year and three months, and that was in the year of our Lord two hundred and seventy, and so they slept but two hundred and eight years. THE LIFE OF ST. SILVESTER. Silvester was son of one Justa and was learned and taught of a priest named Cyrinus, which did marvellously great alms and made hospitalities. It happed that he received a Christian man into his house named Timothy, who no man would receive for the persecution of tyrants, wherefore the said Timothy suffered death and passion after that year while he preached justly the faith of Jesu Christ. It was so that the prefect Tarquinius supposed that Timothy had had great plenty of riches, which he demanded of Silvester, threatening him to the death but if he delivered them to him. And when he found certainly that Timothy had no great riches, he commanded to St. Silvester to make sacrifice to the idols, and if he did not he would make him suffer divers torments. St. Silvester answered: False, evil man, thou shalt die this night, and shalt have torments that ever shall endure, and thou shalt know, whether thou wilt or not, that he whom we worship is very God. Then St. Silvester was put in prison, and the provost went to dinner. Now it happed that as he ate, a bone of a fish turned in his throat and stuck fast, so that he could neither have it down ne up, and at midnight died like as St. Silvester had said, and then St. Silvester was delivered out of prison. He was so gracious that all Christian men and Paynims loved him, for he was fair like an angel to look on, a fair speaker, whole of body, holy in work, good in counsel, patient and charitable, and firmly established in the faith. He had in writing the names of all the widows and orphans that were poor, and to them he administered their necessity. He had a custom to fast all Fridays and Saturdays. And it was so that Melchiades, the bishop of Rome, died, and all the people chose St. Silvester for to be the high Bishop of Rome, which sore against his will was made pope. He instituted for to be fasted Wednesday, Friday, and Saturday, and the Thursday for to be hallowed as Sunday. Now it happed that the Emperor Constantine did do slay all the Christian men over all where he could find them, and for this cause St. Silvester fled out of the town with his clerks, and hid him in a mountain. And for the cruelty of Constantine God sent him such a sickness that he became lazar and measel, and by the counsel of his physicians he got three thousand young children for to have cut their throats, for to have their blood in a bath all hot, and thereby he might be healed of his measelry. And when he should ascend into his chariot for to go to the place where he should be bathed, the mothers of the children came crying and braying for sorrow of their children, and when he understood that they were mothers of the children, he had great pity on them and said to his knights and them that were about him: The dignity of the empire of Rome is brought forth of the fountain of pity, the which hath stablished by decree that who that slayeth a child in battle shall have his head smitten off, then should it be great cruelty to us for to do to ours such thing as we defend to strange nations, for so should cruelty surmount us. It is better that we leave cruelty and that pity surmount us, and therefore me seemeth better to save the lives of these innocents, than by their death I should have again my health, of the which we be not yet certain. Ne we may recover nothing for to slay them, for if so were that I should thereby have health, that should be a cruel health that should be bought with the death of so many innocents. Then he commanded to render and deliver again to the mothers their children, and gave to every each of them a good gift, and thus made them return to their houses with great joy, from whence they departed with great sorrow, and he himself returned again in his chariot unto his palace. Now it happed that the night after St. Peter and St. Paul appeared to this Emperor Constantine, saying to him: Because thou hast had horror to shed and spill the blood of innocents, our Lord Jesu Christ hath had pity on thee, and commandeth thee to send unto such a mountain where Silvester is hid with his clerks, and say to him that thou comest for to be baptized of him and thou shalt be healed of thy malady. And when he was awaked he did do call his knights and commanded them to go to that mountain and bring the Pope Silvester to him courteously and fair, for to speak with him. When St. Silvester saw from far the knights come to him, he supposed they sought him for to be martyred, and began to say to his clerks that they should be firm and stable in the faith for to suffer martyrdom. When the knights came to him they said to him much courteously that Constantine sent for him, and prayed him that he would come and speak with him. And forthwith he came, and when they had intersaluted each other, Constantine told to him his vision. And when Silvester demanded of him what men they were that so appeared to him, the emperor wist not ne could not name them. St. Silvester opened a book wherein the images of St. Peter and St. Paul were portrayed, and demanded of him if they were like unto them. Then Constantine anon knew them and said that he had seen them in his sleep. Then St. Silvester preached to him the faith of Jesu Christ, and baptized him; and when he was baptized, a great light descended upon him so that he said that he had seen Jesu Christ, and was healed forthwith of his measelry. And then he ordained seven laws unto holy church, the first was that all the city should worship Jesu Christ as very God, the second thing was that whosoever should say any villany of Jesu Christ he should be punished, the third, whosomever should do villany to Christian men, he should lose half his goods. The fourth, that the Bishop of Rome should be chief of all holy church, like as the emperor is chief of all the world. The fifth, that who that had done or should do trespass and fled to the church, that he should be kept there free from all injury. The sixth, that no man should edify any churches without license of holy church and consent of the bishop. The seventh, that the dime and tenth part of the possessions should be given to the church. After this the emperor came to St. Peter's church and confessed meekly all his sins tofore all people, and what wrong he had done to Christian men, and made to dig and cast out to make the foundements for the churches, and bare on his shoulders twelve hods or baskets full of earth. When Helen, the mother of Constantine, dwelling in Bethany, heard say that the emperor was become Christian, she sent to him a letter, in which she praised much her son of this that he had renounced the false idols, but she blamed him much that he had renounced the law of the Jews, and worshipped a man crucified. Then Constantine remanded to his mother that she should assemble the greatest masters of the Jews, and he should assemble the greatest masters of the Christian men, to the end that they might dispute and know which was the truest law. Then Helen assembled twelve masters which she brought with her, which were the wisest that they might find in that law, and St. Silvester and his clerks were of that other party. Then the emperor ordained two Paynims, Gentiles, to be their judges, of whom that one was named Crato, and that other Zenophilus, which were proved wise and expert, and they to give the sentence, and be judge of the disputation. Then began one of the masters of the Jews for to maintain and dispute his law, and St. Silvester and his clerks answered to his disputation, and to them all, always concluding them by Scripture. The judges which were true and just, held more of the party of St. Silvester than of the Jews. Then said one of the masters of the Jews named Zambry, I marvel, said he, that ye be so wise and incline you to their words, let us leave all these words and go we to the effect of the deeds. Then he did do come [caused to come] a cruel bull, and said a word in his ear, and anon the bull died. Then the people were all against Silvester. Then said Silvester, believe not thou that he hath named in the ear the name of Jesu Christ, but the name of some devil, know ye verily it is no great strength to slay a bull, for a man, or a lion, or a serpent may well slay him, but it is great virtue to raise him again to life, then if he may not raise him it is by the devil. And if he may raise him again to life, I shall believe that he is dead by the power of God. And when the judges heard this, they said to Zambry, that had slain the bull, that he should raise him again. Then he answered that if Silvester might raise him in the name of Jesus of Galilee his master, then he would believe in him, and thereto bound them all the Jews that were there. And St. Silvester first made his orisons and prayers to our Lord, and sith came to the bull and said to him in his ear: Thou cursed creature that art entered into this bull and hast slain him, go out in the name of Jesu Christ, in whose name I command thee bull, arise thou up and go thou with the other beasts debonairly, and anon the bull arose and went forth softly. Then the queen and the judges, which were Paynims, were converted to the faith. In this time it happed that there was at Rome a dragon in a pit, which every day slew with his breath more than three hundred men. Then came the bishops of the idols unto the emperor and said unto him: O thou most holy emperor, sith the time that thou hast received Christian faith the dragon which is in yonder foss or pit slayeth every day with his breath more than three hundred men. Then sent the emperor for St. Silvester and asked counsel of him of this matter. St. Silvester answered that by the might of God he promised to make him cease of his hurt and blessure of this people. Then St. Silvester put himself to prayer, and St. Peter appeared to him and said: Go surely to the dragon and the two priests that be with thee take in thy company, and when thou shalt come to him thou shalt say to him in this manner: Our Lord Jesu Christ which was born of the Virgin Mary, crucified, buried and arose, and now sitteth on the right side of the Father, this is he that shall come to deem and judge the living and the dead, I command thee Sathanas that thou abide him in this place till he come. Then thou shalt bind his mouth with a thread, and seal it with thy seal, wherein is the imprint of the cross. Then thou and the two priests shall come to me whole and safe, and such bread as I shall make ready for you ye shall eat. Thus as St. Peter had said, St. Silvester did. And when he came to the pit, he descended down one hundred and fifty steps, bearing with him two lanterns, and found the dragon, and said the words that St. Peter had said to him, and bound his mouth with the thread, and sealed it, and after returned, and as he came upward again he met with two enchanters which followed him for to see if he descended, which were almost dead of the stench of the dragon, whom he brought with him whole and sound, which anon were baptized, with a great multitude of people with them. Thus was the city of Rome delivered from double death, that was from the culture and worshipping of false idols, and from the venom of the dragon. At the last when St. Silvester approached toward his death, he called to him the clergy and admonished them to have charity, and that they should diligently govern their churches, and keep their flock from the wolves. And after the year of the incarnation of our Lord three hundred and twenty, he departed out of this world and slept in our Lord, etc. OF ST. AUSTIN THAT BROUGHT CHRISTENDOM TO ENGLAND St. Austin was a holy monk and sent in to England, to preach the faith of our Lord Jesu Christ, by St. Gregory, then being pope of Rome. The which had a great zeal and love unto England, as is rehearsed all along in his legend, how that he saw children of England in the market of Rome for to be sold, which were fair of visage, for which cause he demanded license and obtained to go into England for to convert the people thereof to Christian faith. And he being on the way the pope died and he was chosen pope, and was countermanded and came again to Rome. And after, when he was sacred into the papacy, he remembered the realm of England, and sent St. Austin, as head and chief, and other holy monks and priests with him, to the number of forty persons, unto the realm of England. And as they came toward England they came in the province of Anjou, purposing to have rested all night at a place called Pounte, say a mile from the city and river of Ligerim, but the women scorned and were so noyous to them that they drove them out of the town, and they came unto a fair broad elm, and purposed to have rested there that night, but one of the women which was more cruel than the other purposed to drive them thence, and came so nigh them that they might not rest there that night. And then St. Austin took his staff for to remove from that place, and suddenly his staff sprang out of his hand with a great violence, the space of three furlongs thence, and there sticked fast in the earth. And when St. Austin came to his staff and pulled it out of the earth, incontinent by the might of our Lord, sourded and sprang there a fair well or fountain of clear water which refreshed him well and all his fellowship. And about that well they rested all that night, and they that dwelled thereby saw all that night over that place a great light coming from heaven which covered all that place where these holy men lay. And on the morn St. Austin wrote in the earth with his staff beside the well these words following: Here had Austin, the servant of the servants of God, hospitality, whom St. Gregory the pope hath sent to convert England. On the morn when the holy men were departed, the dwellers of the coasts thereby which saw the light in the night tofore, came thither and found there a fair well, of the which they marvelled greatly. And when they saw the scripture written in the earth they were greatly abashed because of their unkindness, and repented them full sore of that they had mocked them the day before. And after, they edified there a fair church in the same place in the worship of St. Austin, the which the bishop of Anjou hallowed. And to the hallowing thereof came so great multitude of people that they trod the corn in the fields down all plain, like unto a floor clean swept, for there was no sparing of it. Notwithstanding, at the time of reaping, that ground so trodden bare more corn and better than any other fields beside, not trodden, did. And the high altar of that church standeth over the place where St. Austin wrote with his staff by the well, and yet unto this day may no woman come in to that church. But there was a noble woman that said that she was not guilty in offending St. Austin, and took a taper in her hand and went for to offer it in the said church; but the sentence of Almighty God may not be revoked, for as soon as she entered the church her bowels and sinews began to shrink and she fell down dead in ensample of all other women; whereby we may understand that injury done against a saint displeaseth greatly Almighty God. And from thence St. Austin and his fellowship came into England and arrived in the isle of Thanet in East Kent, and king Ethelbert reigned that time in Kent, which was a noble man and a mighty. To whom St. Austin sent, showing the intent of his coming from the court of Rome, and said that he had brought to him right joyful and pleasant tidings, and said that if he would obey and do after his preaching that he should have everlasting joy in the bliss of heaven, and should reign with Almighty God in his kingdom. And then King Ethelbert hearing this, commanded that they should abide and tarry in the same isle, and that all things should be ministered to them that were necessary, unto the time that he were otherwise advised. And soon after, the king came to them in the same isle, and he being in the field, St. Austin with his fellowship came and spake with him, having tofore them the sign of the cross, singing by the way the litany, beseeching God devoutly to strengthen them and help. And the king received him and his fellowship, and in the same place St. Austin preached a glorious sermon, and declared to the king the Christian faith openly and the great merit and avail that should come thereof in time coming. And when he had ended his sermon the king said to him: Your promises be full fair that ye bring, but because they be new and have not been heard here before, we may not yet give consent thereto; nevertheless, because ye be come as pilgrims from far countries, we will not be grevious ne hard to you, but we will receive you meekly and minister to you such things as be necessary, neither we will forbid you, but as many as ye can convert to your faith and religion by your preaching ye shall have license to baptize them, and to accompany them to your law. And then the king gave to them a mansion in the city of Dorobernence, which now is called Canterbury. And when they drew nigh the city they came in with a cross of silver, and with procession singing the litany, praying Almighty God of succor and help that he would take away his wrath from the city and to inflame the hearts of the people to receive his doctrine. And then St. Austin and his fellowship began to preach there the word of God, and about there in the province, and such people as were well disposed anon were converted, and followed this holy man. And by the holy conversation and miracles that they did much people were converted and great fame arose in the country. And when it came to the king's ear, anon he came to the presence of St. Austin and desired him to preach again, and then the word of God so inflamed him, that incontinent, as soon as the sermon was ended, the king fell down to the feet of St. Austin and said sorrowfully: Alas! woe is me, that I have erred so long and know not of him that thou speakest of, thy promises be so delectable that I think it all too long till I be christened, wherefore, holy father, I require thee to minister to me the sacrament of baptism. And then St. Austin, seeing the great meekness and obedience of the king that he had to be christened, he took him up with weeping tears and baptized him with all his household and meiny, and informed them diligently in the Christian faith with great joy and gladness. And when all this was done St. Austin, desiring the health of the people of England, went forth on foot to York; and when he came nigh to the city there met him a blind man which said to him: O thou holy Austin, help me that am full needy. To whom St. Austin said: I have no silver, but such as I have I give thee; in the name of Jesu Christ arise and be all whole, and with that word he received his sight and believed in our Lord and was baptized. And upon Christmas day he baptized, in the river named Swale, ten thousand men without women and children, and there was a great multitude of people resorting to the said river, which was so deep that no man might pass over on foot, and yet by miracle of our Lord there was neither man, woman, ne child drowned, but they that were sick were made whole both in body and in soul. And in the same place they builded a church in the worship of God and St. Austin. And when St. Austin had preached the faith to the people and had confirmed them steadfastly therein, he returned again from York, and by the way he met a leper asking help, and when St. Austin had said these words to him: In the name of Jesu Christ be thou cleansed from all thy leprosy, anon all his filth fell away, and a fair new skin appeared on his body so that he seemed all a new man. Also as St. Austin came into Oxfordshire to a town that is called Compton to preach the word of God, to whom the curate said: Holy father, the lord of this lordship hath been ofttimes warned of me to pay his tithes to God, and yet he withholdeth them, and therefore I have cursed him, and I find him the more obstinate. To whom St. Austin said: Son, why payest thou not thy tithes to God and to the church? Knowest thou not that the tithes be not thine but belong to God? And then the knight said to him: I know well that I till the ground, wherefore I ought as well to have the tenth sheaf as the ninth, and when St. Austin could not turn the knight's entent, then he departed from him and went to mass. And ere he began he charged that all they that were accursed should go out of the church, and then rose a dead body and went out in to the churchyard with a white cloth on his head, and stood still there till the mass was done. And then St. Austin went to him and demanded him what he was, and he answered and said: I was sometime lord of this town, and because I would not pay my tithes to my curate he accursed me, and so I died and went to hell. And then St. Austin bade bring him to the place where his curate was buried, and then the carrion brought him thither to the grave, and because that all men should know that life and death be in the power of God, St. Austin said: I command thee in the name of God to arise, for we have need of thee, and then he arose anon, and stood before all the people. To whom St. Austin said: Thou knowest well that our Lord is merciful, and I demand thee, brother, if thou knowest this man? and he said: Yea, would God that I had never known him, for he was a withholder of his tithes, and in all his life an, evil doer, thou knowest that our Lord is merciful, and as long as the pains of hell endure let us also be merciful to all Christians. And then St. Austin delivered to the curate a rod, and there the knight kneeling on his knees was assoiled, and then he commanded him to go again to his grave, and there to abide till the day of doom; and he entered anon into his grave and forthwith fell to ashes and powder. And then St. Austin said to the priest: How long hast thou lain here? and he said a hundred and fifty years; and then he asked how it stood with him, and he said: Well, holy father, for I am in everlasting bliss; and then said St. Austin: Wilt thou that I pray to Almighty God that thou abide here with us to confirm the hearts of men in very belief? And then he said: Nay, holy father, for I am in a place of rest; and then said St. Austin: Go in peace, and pray for me and for all holy church, and he then entered again into his grave, and anon the body was turned to earth. Of this sight the lord was sore afeard, and came all quaking to St. Austin and to his curate, and demanded forgiveness of his trespass, and promised to make amends and ever after to pay his tithes and to follow the doctrine of St. Austin. After this St. Austin entered into Dorsetshire, and came in to a town whereas were wicked people who refused his doctrine and preaching utterly and drove him out of the town, casting on him the tails of thornbacks, or like fishes, wherefore he besought Almighty God to show his judgment on them, and God sent to them a shameful token, for the children that were born after in that place had tails, as it is said, till they had repented them. It is said commonly that this fell at Strood in Kent, but blessed be God at this day is no such deformity. Item in another place there were certain people which would in no wise give faith to his preaching ne his doctrine, but scorned and mocked him, wherefore God took such vengeance that they burned with fire invisible, so that their skin was red as blood, and suffered so great pain that they were constrained to come and ask forgiveness of St. Austin, and then he prayed God for them that they might be acceptable to him and receive baptism and that he would release their pain, and then he christened them and that burning heat was quenched and they were made perfectly whole, and felt never after more thereof. On a time, as St. Austin was in his prayers, our Lord appeared to him, and comforting him with a gentle and familiar speech, said: O thou my good servant and true, be thou comforted and do manly, for I thy Lord God am with thee in all thine affection, and mine ears be open to thy prayers, and for whom thou demandest any petition thou shalt have thy desire, and the gate of everlasting life is open to thee, where thou shalt joy with me without end. And in that same place where our Lord said these words he fixed his staff into the ground, and a well of clear water sourded and sprang up in that same place, the which well is called Cerne, and it is in the country of Dorset, whereas now is builded a fair abbey, and is named Cerne after the well. And the church is builded in the same place whereas our Lord appeared to St. Austin. Also in the same country was a young man that was lame, dumb, and deaf, and by the prayers of St. Austin he was made whole, and then soon after he was dissolute and wanton, and noyed and grieved the people with jangling and talking in the church. And then God sent to him his old infirmity again, because of his misguiding, and at the last he fell to repentance, and asked God forgiveness and St. Austin. And St. Austin prayed for him and he was made whole again the second time, and after that he continued in good and virtuous living to his life's end. And after this St. Austin, full of virtues, departed out of this world unto our Lord God, and lieth buried at Canterbury in the abbey that he founded there in the worship and rule, whereas our Lord God showeth yet daily many miracles. And the third day before the nativity of our Lady is hallowed the translation of St. Austin. In which night a citizen of Canterbury, being that time at Winchester, saw heaven open over the church of St. Austin, and a burning ladder shining full bright, and angels coming down to the same church. And then him thought that the church had burned of the great light and brightness that came down on the ladder, and marvelled greatly what this should mean, for he knew nothing of the translation of St. Austin; and when he knew the truth, that on that time the body of the glorious saint was translated, he gave laud and thankings to almighty God, and we may verily know by that evident vision that it is an holy and devout place; and as it is said that of old time, ancient holy men that used to come thither would at the entry of it do off their hosen and shoes and durst not presume to go into that holy monastery but barefoot, because so many holy saints be there shrined and buried. And God hath showed so many miracles in that holy place for his blessed saint, St. Austin, that if I should write them here it should occupy a great book. EDWIN AND PAULINUS _The Conversion of Northumbria_ The black-hair'd gaunt Paulinus By ruddy Edwin stood:-- "Bow down, O king of Deira, Before the blessed Rood! Cast out thy heathen idols, And worship Christ our Lord." --But Edwin look'd and ponder'd, And answer'd not a word. Again the gaunt Paulinus To ruddy Edwin spake: "God offers life immortal For his dear Son's own sake! Wilt thou not hear his message, Who bears the keys and sword?" --But Edwin look'd and ponder'd, And answer'd not a word. Rose then a sage old warrior; Was five-score winters old; Whose beard from chin to girdle Like one long snow-wreath roll'd:-- "At Yule-time in our chamber We sit in warmth and light, While cold and howling round us Lies the black land of Night. "Athwart the room a sparrow Darts from the open door: Within the happy hearth-light One red flash--and no more! We see it come from darkness, And into darkness go:-- So is our life, King Edwin! Alas, that it is so! "But if this pale Paulinus Have somewhat more to tell; Some news of Whence and Whither, And where the soul will dwell;-- If on that outer darkness The sun of hope may shine;-- He makes life worth the living! I take his God for mine!" So spake the wise old warrior; And all about him cried: "Paulinus' God hath conquer'd! And he shall be our guide:-- For he makes life worth living Who brings this message plain, When our brief days are over, That we shall live again." _--Unknown_ THE LIFE OF ST. GEORGE MARTYR St. George was a knight and born in Cappadocia. On a time he came in to the province of Libya, to a city which is said Silene. And by this city was a stagne or a pond like a sea, wherein was a dragon which envenomed all the country. And on a time the people were assembled for to slay him, and when they saw him they fled. And when he came nigh the city he venomed the people with his breath, and therefore the people of the city gave to him every day two sheep for to feed him, because he should do no harm to the people, and when the sheep failed there was taken a man and a sheep. Then was an ordinance made in the town that there should be taken the children and young people of them of the town by lot, and every each one as it fell, were he gentle or poor, should be delivered when the lot fell on him or her. So it happed that many of them of the town were then delivered, insomuch that the lot fell upon the king's daughter, whereof the king was sorry, and said unto the people: For the love of the gods take gold and silver and all that I have, and let me have my daughter. They said: How sir! ye have made and ordained the law, and our children be now dead, and ye would do the contrary. Your daughter shall be given, or else we shall burn you and your house. When the king saw he might no more do, he began to weep, and said to his daughter: Now shall I never see thine espousals. Then returned he to the people ami demanded eight days' respite, and they granted it to him. And when the eight days were passed they came to him and said: Thou seest that the city perisheth: Then did the king do array his daughter like as she should be wedded, and embraced her, kissed her and gave her his benediction, and after, led her to the place where the dragon was. When she was there St. George passed by, and when he saw the lady he demanded the lady what she made there and she said: Go ye your way fair young man, that ye perish not also. Then said he: Tell to me what have and why weep ye, and doubt ye of nothing. When she saw that he would know, she said to him how she was delivered to the dragon. Then said St. George: Fair daughter, doubt ye no thing hereof for I shall help thee in the name of Jesu Christ. She said: For God's sake, good knight, go your way, and abide not with me, for ye may not deliver me. Thus as they spake together the dragon appeared and came running to them, and St. George was upon his horse, and drew out his sword and garnished him with the sign of the cross, and rode hardily against the dragon which came toward him, and smote him with his spear and hurt him sore and threw him to the ground. And after said to the maid: Deliver to me your girdle, and bind it about the neck of the dragon and be not afeard. When she had done so the dragon followed her as it had been a meek beast and debonair. Then she led him into the city, and the people fled by mountains and valleys, and said: Alas! alas! we shall be all dead. Then St. George said to them: Ne doubt ye no thing, without more, believe ye in God, Jesu Christ, and do ye to be baptized and I shall slay the dragon. Then the king was baptized and all his people, and St. George slew the dragon and smote off his head, and commanded that he should be thrown in the fields, and they took four carts with oxen that drew him out of the city. Then were there well fifteen thousand men baptized, without women and children, and the king did do make a church there of our Lady and of St. George, in the which yet sourdeth a fountain of living water, which healeth sick people that drink thereof. After this the king offered to St. George as much money as there might be numbered, but he refused all and commanded that it should be given to poor people for God's sake; and enjoined the king four things, that is, that he should have charge of the churches, and that he should honor the priests and hear their service diligently, and that he should have pity on the poor people, and after, kissed the king and departed. Now it happed that in the time of Diocletian and Maximian, which were emperors, was so great persecution of Christian men that within a month were martyred well twenty-two thousand, and therefore they had so great dread that some renied and forsook God and did sacrifice to the idols. When St. George saw this, he left the habit of a knight and sold all that he had, and gave it to the poor, and took the habit of a Christian man, and went into the middle of the Paynims and began to cry: All the gods of the Paynims and Gentiles be devils, my God made the heavens and is very God. Then said the provost to him: Of what presumption cometh this to thee, that thou sayest that our gods be devils? And say to us what thou art and what is thy name. He answered anon and said: I am named George, I am a gentleman, a knight of Cappadocia, and have left all for to serve the God of heaven. Then the provost enforced himself to draw him unto his faith by fair words, and when he might not bring him thereto he did do raise him on a gibbet; and so must beat him with great staves and broches of iron, that his body was all tobroken in pieces. And after he did do take brands of iron and join them to his sides, and his bowels which then appeared he did do frot with salt, and so sent him into prison, but our Lord appeared to him the same night with great light and comforted him much sweetly. And by this great consolation he took to him so good heart that he doubted no torment that they might make him suffer. Then, when Dacian the provost saw that he might not surmount him, he called his enchanter and said to him: I see that these Christian people doubt not our torments. The enchanter bound himself, upon his head to be smitten off, if he overcame not his crafts. Then he did take strong venom and meddled it with wine, and made invocation of the names of his false gods, and gave it to St. George to drink. St. George took it and made the sign of the cross on it, and anon drank it without grieving him any thing. Then the enchanter made it more stronger than it was tofore of venom, and gave it him to drink, and it grieved him nothing. When the enchanter saw that, he kneeled down at the feet of St. George and prayed him that he would make him Christian. And when Dacian knew that he was become Christian he made to smite off his head. And after, on the morn, he made St. George to be set between two wheels, which were full of swords, sharp and cutting on both sides, but anon the wheels were broken and St. George escaped without hurt. And then commanded Dacian that they should put him in a caldron full of molten lead, and when St. George entered therein, by the virtue of our Lord it seemed that he was in a bath well at ease. Then Dacian seeing this began to assuage his ire, and to flatter him by fair words, and said to him: George, the patience of our gods is over great unto thee which hast blasphemed them, and done to them great despite, then fair, and right sweet son, I pray thee that thou return to our law and make sacrifice to the idols, and leave thy folly, and I shall enhance thee to great honor and worship. Then began St. George to smile, and said to him: Wherefore saidst thou not to me thus at the beginning? I am ready to do as thou sayest. Then was Dacian glad and made to cry over all the town that all the people should assemble for to see George make sacrifice which so much had striven there against. Then was the city arrayed and feast kept throughout all the town, and all came to the temple for to see him. When St. George was on his knees, and they supposed that he would have worshipped the idols, he prayed our Lord God of heaven that he would destroy the temple and the idol in the honor of his name, for to make the people to be converted. And anon the fire descended from heaven and burned the temple, and the idols, and their priests, and sith the earth opened and swallowed all the cinders and ashes that were left. Then Dacian made him to be brought tofore him, and said to him: What be the evil deeds that thou hast done, and also great untruth? Then said to him St. George: Ah, sir, believe it not, but come with me and see how I shall sacrifice. Then said Dacian to him: I see well thy fraud and thy barat, thou wilt make the earth to swallow me, like as thou hast the temple and my gods. Then said St. George: O caitiff, tell me how may thy gods help thee when they may not help themselves! Then was Dacian so angry that he said to his wife: I shall die for anger if I may not surmount and overcome this man. Then said she to him: Evil and cruel tyrant! ne seest thou not the great virtue of the Christian people? I said to thee well that thou shouldst not do to them any harm, for their God fighteth for them, and know thou well that I will become Christian. Then was Dacian much abashed and said to her: Wilt thou be Christian? Then he took her by the hair, and did do beat her cruelly. Then demanded she of St. George: What may I become because I am not christened? Then answered the blessed George: Doubt thee nothing, fair daughter, for thou shalt be baptized in thy blood. Then began she to worship our Lord Jesu Christ, and so she died and went to heaven. On the morn Dacian gave his sentence that St. George should be drawn through all the city, and after, his head should be smitten off. Then made he his prayer to our Lord that all they that desired any boon might get it of our Lord God in his name, and a voice came from heaven which said that it which he had desired was granted; and after he had made his orison his head was smitten off, about the year of our Lord two hundred and eighty-seven. When Dacian went homeward from the place where he was beheaded toward his palace, fire fell down from heaven upon him and burned him and all his servants. Gregory of Tours telleth that there were some that bare certain relics of St. George, and came into a certain oratory in a hospital, and on the morning when they should depart they could not move the door till they had left there part of their relics. It is also found in the history of Antioch, that when the Christian men went oversea to conquer Jerusalem, that one, a right fair young man, appeared to a priest of the host and counselled him that he should bear with him a little of the relics of St. George, for he was conductor of the battle, and so he did so much that he had some. And when it was so that they had assieged Jerusalem and durst not mount ne go up on the walls for the quarrels and defence of the Saracens, they saw appertly St. George which had white arms with a red cross, that went up tofore them on the walls, and they followed him, and so was Jerusalem taken by his help. And between Jerusalem and port Jaffa, by a town called Ramys, is a chapel of St. George which is now desolate and uncovered, and therein dwell Christian Greeks. And in the said chapel lieth the body of St. George, but not the head. And there lie his father and mother and his uncle, not in the chapel but under the wall of the chapel; and the keepers will not suffer pilgrims to come therein, but if they pay two ducats, and therefore come but few therein, but offer without the chapel at an altar. And there is seven years and seven lents of pardon; and the body of St. George lieth in the middle of the quire or choir of the said chapel, and in his tomb is an hole that a man may put in his hand. And when a Saracen, being mad, is brought thither, and if he put his head in the hole he shall anon be made perfectly whole, and have his wit again. This blessed and holy martyr St. George is patron of the realm of England and the cry of men of war. In the worship of whom is founded the noble order of the Garter, and also a noble college in the castle of Windsor by kings of England, in which college is the heart of St. George, which Sigismund, the emperor of Almayne, brought and gave for a great and a precious relic to King Harry the Fifth. THE LIFE OF ST. PATRICK St. Patrick was born in Britain, which is called England, and was learned at Rome and there flourished in virtues; and after departed out of the parts of Italy, where he had long dwelled, and came home into his country in Wales named Pendyac, and entered into a fair and joyous country called the valley Rosine. To whom the angel of God appeared and said: O Patrick, this see ne bishopric God hath not provided to thee, but unto one not yet born, but shall thirty years hereafter be born, and so he left that country and sailed over into Ireland. And as Higden saith in Polycronicon the fourth book, the twenty-fourth chapter, that St. Patrick's father was named Caprum, which was a priest and a deacon's son which was called Fodum. And St. Patrick's mother was named Conchessa, Martin's sister of France. In his baptism he was named Sucate, and St. Germain called him Magonius, and Celestinus the pope named him Patrick. That is as much to say as father of the citizens. St. Patrick on a day as he preached a sermon of the patience and sufferance of the passion of our Lord Jesu Christ to the king of the country, he leaned upon his crook or cross, and it happed by adventure that he set the end of the crook, or his staff, upon the king's foot, and pierced his foot with the pike, which was sharp beneath. The king had supposed that St. Patrick had done it wittingly, for to move him the sooner to patience and to the faith of God, but when St. Patrick perceived it he was much abashed, and by his prayers he healed the king. And furthermore he impetred and gat grace of our Lord that no venomous beast might live in all the country, and yet unto this day is no venomous beast in all Ireland. After it happed on a time that a man of that country stole a sheep, which belonged to his neighbor, whereupon St. Patrick admonested the people that whomsoever had taken it should deliver it again within seven days. When all the people were assembled within the church, and the man which had stolen it made no semblant to render ne deliver again this sheep, then St. Patrick commanded, by the virtue of God, that the sheep should bleat and cry in the belly of him that had eaten it, and so happed it that, in the presence of all the people, the sheep cried and bleated in the belly of him that had stolen it. And the man that was culpable repented him of his trespass, and the others from then forthon kept them from stealing of sheep from any other man. Also St. Patrick was wont for to worship and do reverence unto all the crosses devoutly that he might see, but on a time tofore the sepulchre of a Paynim stood a fair cross, which he passed and went forth by as he had not seen it, and he was demanded of his fellows why he saw not that cross. And then he prayed to God he said for to know whose it was, and he said he heard a voice under the earth saying: Thou sawest it not because I am a Paynim that am buried here, and am unworthy that the sign of the cross should stand there, wherefore he made the sign of the cross to be taken thence. On a time as St. Patrick preached in Ireland the faith of Jesu Christ, and did but little profit by his predication, for he could not convert the evil, rude and wild people, he prayed to our Lord Jesu Christ that he would show them some sign openly, fearful and ghastful, by which they might be converted and be repentant of their sins. Then, by the commandment of God, St. Patrick made in the earth a great circle with his staff, and anon the earth after the quantity of the circle opened and there appeared a great pit and a deep, and St. Patrick by the revelation of God understood that there was a place of purgatory, in to which whomsoever entered therein he should never have other penance ne feel none other pain, and there was showed to him that many should enter which should never return ne come again. And they that should return should abide but from one morn to another, and no more, and many entered that came not again. As touching this pit or hole which is named St. Patrick's purgatory, some hold opinion that the second Patrick, which was an abbot and no bishop, that God showed to him this place of purgatory; but certainly such a place there is in Ireland wherein many men have been, and yet daily go in and come again, and some have had there marvellous visions and seen grisly and horrible pains, of whom there be books made as of Tundale and others. Then this holy man St. Patrick, the bishop, lived till he was one hundred and twenty-two years old, and was the first that was bishop in Ireland, and died in Aurelius Ambrose's time that was king of Britain. In his time was the Abbot Columba, otherwise named Colinkillus, and St. Bride whom St. Patrick professed and veiled, and she over-lived him forty years. All these three holy saints were buried in Ulster, in the city of Dunence, as it were in a cave with three chambers. Their bodies were found at the first coming of King John, King Harry the second's son, into Ireland. Upon whose tombs these verses following were written: Hic jacent in Duno qui tumulo tumulantur in uno, Brigida, Patricius atque Columba pius, which is for to say in English: In Duno these three be buried all in one sepulchre: Bride, Patrick, and Columba the mild. Men say that this holy bishop, St. Patrick, did three great things. One is that he drove with his staff all the venomous beasts out of Ireland. The second, that he had grant of our Lord God that none Irish man shall abide the coming of Antichrist. The third wonder is read of his purgatory, which is more referred to the less St. Patrick, the Abbot. And this holy abbot, because he found the people of that land rebel, he went out of Ireland and came in to England in the Abbey of Glastonbury, where he died on a St. Bartholomew's day. He flourished about the year of our Lord eight hundred and fifty. OF SAINT FRANCIS HOW HE RECEIVED THE COUNSEL OF ST. CLARE AND OF BROTHER SILVESTER, AND HOW HE PREACHED UNTO THE BIRDS The humble servant of Christ, St. Francis, a short while after his conversion, having already gathered together many companions and received them into the order, fell into deep thought and much doubting as to what he ought to do: whether to give himself wholly unto prayer, or some time also unto preaching: and on this matter he much desired to learn the will of God. And for that the holy humility that was in him suffered him not to trust over much in himself nor in his own prayers, he thought to search out the will of God through the prayers of others: wherefore he called Brother Masseo, and bespake him thus: "Go unto Sister Clare and tell her on my behalf, that she with certain of her most spiritual companions, should pray devoutly unto God, that it may please Him to show me which of the twain is the better: whether to give myself to preaching or wholly unto prayer. And then go unto Brother Silvester and tell the like to him." This was that Brother Silvester who when he was in the world had seen a cross of gold proceeding from the mouth of St. Francis, the which reached even unto heaven and the arms thereof unto the ends of the world, and this Brother Silvester was of so great devotion and so great sanctity, that whatsoe'er he asked of God was granted him, and oftentimes he spake with God; wherefore St. Francis had a great devotion unto him. So Brother Masseo departed, and according to the bidding of St. Francis carried his message first unto St. Clare and then unto Brother Silvester. Who, when he had heard thereof, forthwith fell on his knees in prayer, and as he prayed received answer from God, and turned to Brother Masseo, and bespake him thus: "Thus saith the Lord: Say unto Brother Francis that God has not called him to this estate for himself alone, but to the end that he may gain fruit of souls, and that many through him may be saved." With this reply Brother Masseo returned to St. Clare to learn what she had received of God, and she answered that God had sent to her and her companions the same reply as He had given to Brother Silvester. Whereat Brother Masseo hied him back again to St. Francis; and St. Francis received him with exceeding great love, washing his feet and making ready for him the meal, and after he had eaten, St. Francis called Brother Masseo into the wood; and there kneeled down before him and drew back his hood, stretching out his arms in the shape of a cross, and asked him: "What has my Lord Jesu Christ commanded that I should do?" Replied Brother Masseo: "As unto Brother Silvester, so likewise unto Sister Clare and her sisters, has Christ made answer and revealed: that it is His will that thou go throughout the world to preach, since He hath chosen thee not for thyself alone, but also for the salvation of others." And then St. Francis, when he had heard this answer and known thereby the will of Jesu Christ, rose up with fervor exceeding great, and said: "Let us be going in the name of God"; and he took for his companions Brother Masseo and Brother Agnolo, holy men. And setting forth with fervent zeal of spirit, taking no thought for road or way, they came unto a little town that was called Savurniano, and St. Francis set himself to preach, but first he bade the swallows that were twittering keep silence till such time as he had done the preaching; and the swallows were obedient to his word, and he preached there with such fervor that all the men and women of that town minded through their devotion to come after him and leave the town, but St. Francis suffered them not, saying: "Make not ill haste nor leave your homes; and I will ordain for you what ye should do for the salvation of your souls": and therewith he resolved to found the third Order, for the salvation of all the world. And so leaving them much comforted and with minds firm set on penitence, he departed thence and came unto a place between Cannaio and Bevagno. And as with great fervor he was going on the way, he lifted up his eyes and beheld some trees hard by the road whereon sat a great company of birds well-nigh without number; whereat St. Francis marvelled, and said to his companions: "Ye shall wait for me here upon the way and I will go to preach unto my little sisters, the birds." And he went unto the field and began to preach unto the birds that were on the ground; and immediately those that were on the trees flew down to him, and they all of them remained still and quiet together, until St. Francis made an end of preaching: and not even then did they depart, until he had given them his blessing. And according to what Brother Masseo afterward related unto Robert Jacques da Massa, St. Francis went among them touching them with his cloak, howbeit none moved from out his place. The sermon that St. Francis preached unto them was after this fashion: "My little sisters, the birds, much bounden are ye unto God, your Creator, and always in every place ought ye to praise Him, for that He hath given you liberty to fly about everywhere, and hath also given you double and triple raiment; moreover, He preserved your seed in the ark of Noah, that your race might not perish out of the world; still more are ye beholden to Him for the element of the air which he had appointed for you; beyond all this, ye sow not, neither do you reap; and God feedeth you, and giveth you the streams and fountains for your drink; the mountains and the valleys for your refuge and the high trees whereon to make your nests; and because ye know not how to spin or sew, God clotheth you, you and your children; wherefore your Creator loveth you much, seeing that He hath bestowed on you so many benefits; and therefore, my little sisters, beware of the sin of ingratitude, and study always to give praises unto God." Whenas St. Francis spake these words to them, those birds began all of them to open their beaks, and stretch their necks, and spread their wings, and reverently bend their heads down to the ground, and by their acts and by their songs to show that the holy Father gave them joy exceeding great. And St. Francis rejoiced with them, and was glad, and marvelled much at so great a company of birds and their most beautiful diversity and their good heed and sweet friendliness, for the which cause he devoutly praised their Creator in them. At the last, having ended the preaching, St. Francis made over them the sign of the cross, and gave them leave to go away; and thereby all the birds with wondrous singing rose up in the air; and then, in the fashion of the cross that St. Francis had made over them, divided themselves into four parts; and the one part flew toward the East, and the other toward the West, and the other toward the South, and the fourth toward the North, and each flight went on its way singing wondrous songs; signifying thereby that even as St. Francis, the standard-bearer of the Cross of Christ, had preached unto them, and made over them the sign of the cross, after the pattern of which they separated themselves unto the four parts of the world: even so the preaching of the Cross of Christ, renewed by St. Francis, would be carried by him and the brothers throughout the world; the which brothers, after the fashion of the birds, possessing nothing of their own in this world, commit their lives wholly unto the providence of God. HOW ST. FRANCIS CONVERTED THE FIERCE WOLF OF AGOBIO What time St. Francis abode in the city of Agobio, there appeared in the country of Agobio an exceeding great wolf, terrible and fierce, the which not only devoured animals, but also men, insomuch that all the city folk stood in great fear, sith ofttimes he came near to the city, and all men when they went out arrayed them in arms as it were for the battle, and yet withal they might not avail to defend them against him whensoe'er any chanced on him alone; for fear of this wolf they were come to such a pass that none durst go forth of that place. For the which matter, St. Francis having compassion on the people of that land, wished to go forth unto that wolf, albeit the townsfolk all gave counsel against it: and making the sign of the most holy cross he went forth from that place with his companions, putting all his trust in God. And the others misdoubting to go further, St. Francis took the road to the place where the wolf lay. And lo! in the sight of many of the townsfolk that had come out to see this miracle, the said wolf made at St. Francis with open mouth: and coming up to him, St. Francis made over him the sign of the most holy cross, and called him to him, and bespake him thus: "Come hither, brother wolf: I command thee in the name of Christ that thou do no harm, nor to me nor to any one." O wondrous thing! Whenas St. Francis had made the sign of the cross, right so the terrible wolf shut his jaws and stayed his running: and when he was bid, came gently as a lamb and lay him down at the feet of St. Francis. Thereat St. Francis thus bespake him: "Brother wolf, much harm hast thou wrought in these parts and done grievous ill, spoiling and slaying the creatures of God, without His leave: and not alone hast thou slain and devoured the brute beasts, but hast dared to slay men, made in the image of God; for the which cause thou art deserving of the gibbet as a thief and a most base murderer; and all men cry out and murmur against thee and all this land is thine enemy. But I would fain, brother wolf, make peace between thee and these; so that thou mayest no more offend them, and they may forgive thee all thy past offences, and nor men nor dogs pursue thee any more." At these words the wolf with movements of body, tail, and eyes, and by the bending of his head, gave sign of his assent to what St. Francis said, and of his will to abide therby. Then spake St. Francis again: "Brother wolf, sith it pleaseth thee to make and hold this peace, I promise thee that I will see to it that the folk of this place give thee food alway so long as thou shalt live, so that thou suffer not hunger any more; for that I wot well that through hunger hast thou wrought all this ill. But sith I win for thee this grace, I will, brother wolf, that thou promise me to do none hurt to any more, be he man or beast; dost promise me this?" And the wolf gave clear token by the bowing of his head that he promised. Then quoth St. Francis: "Brother wolf, I will that thou plight me troth for this promise, that I may trust thee full well." And St. Francis stretching forth his hand to take pledge of his troth, the wolf lifted up his right paw before him and laid it gently on the hand of St. Francis, giving thereby such sign of good faith as he was able. Then quoth St. Francis: "Brother wolf, I bid thee in the name of Jesu Christ come now with me, nothing doubting, and let us go stablish this peace in God's name." And the wolf obedient set forth with him, in fashion as a gentle lamb; whereat the townsfolk made mighty marvel, beholding. And straightway the bruit of it was spread through all the city, so that all the people, men-folk and women-folk, great and small, young and old, gat them to the market place for to see the wolf with St. Francis. And the people being gathered all together, St. Francis rose up to preach, avizing them among other matters how for their sins God suffered such things to be, and pestilences also: and how far more parlous is the flame of hell, the which must vex the damned eternally, than is the fury of the wolf that can but slay the body; how much then should men fear the jaws of hell, when such a multitude stands sore adread of the jaws of one so small a beast? Then turn ye, beloved, unto God, and work out a fit repentance for your sins; and God will set you free from the wolf in this present time, and in time to come from out the fires of hell. And done the preaching, St. Francis said: "Give ear, my brothers: brother wolf, who standeth here before ye, hath promised me and plighted troth to make his peace with you, and to offend no more in any thing; and do ye promise him to give him every day whate'er he needs: and I am made his surety unto you that he will keep this pact of peace right steadfastly." Then promised all the folk with one accord to give him food abidingly. Then quoth St. Francis to the wolf before them all: "And thou, brother wolf, dost thou make promise to keep firm this pact of peace, that thou offend not man nor beast nor any creature?" And the wolf knelt him down and bowed his head: and with gentle movements of his body, tail, and eyes, gave sign as best he could that he would keep their pact entire. Quoth St. Francis: "Brother wolf, I wish that as thou hast pledged me thy faith to this promise without the gate, even so shouldest thou pledge me thy faith to thy promise before all the people, and that thou play me not false for my promise, and the surety that I have given for thee." Then the wolf lifting up his right paw, laid it in the hand of St. Francis. Therewith, this act, and the others set forth above, wrought such great joy and marvel in all the people, both through devotion to the saint, and through the newness of the miracle, and through the peace with the wolf, that all began to lift up their voices unto heaven praising and blessing God, that had sent St. Francis unto them, who by his merits had set them free from the jaws of the cruel beast. And thereafter this same wolf lived two years in Agobio; and went like a tame beast in and out the houses, from door to door, without doing hurt to any or any doing hurt to him, and was courteously nourished by the people; and as he passed thuswise through the country and the houses, never did any dog bark behind him. At length, after a two years' space, brother wolf died of old age: whereat the townsfolk sorely grieved, sith marking him pass so gently through the city, they minded them the better of the virtue and the sanctity of St. Francis. HOW ST. FRANCIS TAMED THE WILD TURTLE-DOVES It befell on a day that a certain young man had caught many turtle-doves: and as he was carrying them for sale, St. Francis, who had ever a tender pity for gentle creatures, met him, and looking on those turtle-doves with pitying eyes, said to the youth: "I pray thee give them me, that birds so gentle, unto which the Scripture likeneth chaste and humble and faithful souls, may not fall into the hands of cruel men that would kill them." Forthwith, inspired of God, he gave them all to St. Francis; and he receiving them into his bosom, began to speak tenderly unto them: "O my sisters, simple-minded turtle-doves, innocent and chaste, why have ye let yourselves be caught? Now would I fain deliver you from death and make you nests, that ye may be fruitful and multiply, according to the commandments of your Creator." And St. Francis went and made nests for them all: and they abiding therein, began to lay their eggs and hatch them before the eyes of the brothers: and so tame were they, they dwelt with St. Francis and all the other brothers as though they had been fowls that had always fed from their hands, and never did they go away until St. Francis with his blessing gave them leave to go. And to the young man who had given them to him, St. Francis said: "My little son, thou wilt yet be a brother in this Order and do precious service unto Jesu Christ." And so it came to pass; for the said youth became a brother and lived in the Order in great sanctity. SONG OF THE EMIGRANTS IN BERMUDA Where the remote Bermudas ride In the ocean's bosom unespied, From a small boat that row'd along The listening winds received this song: "What should we do but sing His praise That led us through the watery maze Where He the huge sea-monsters wracks That lift the deep upon their backs, Unto an isle so long unknown, And yet far kinder than our own? He lands us on a grassy stage, Safe from the storms, and prelate's rage: He gave us this eternal spring Which here enamels everything, And sends the fowls to us in care On daily visits through the air. He hangs in shades the orange bright Like golden lamps in a green night, And does in the pomegranates close Jewels more rich than Ormus shows: He makes the figs our mouths to meet, And throws the melons at our feet; But apples plants of such a price, No tree could ever bear them twice! With cedars chosen by his hand From Lebanon he stores the land; And makes the hollow seas that roar Proclaim the ambergris on shore. He cast (of which we rather boast) The Gospel's pearl upon our coast; And in these rocks for us did frame A temple where to sound His name. O let our voice His praise exalt Till it arrive at Heaven's vault, Which then perhaps rebounding may Echo beyond the Mexique bay!" --Thus sung they in the English boat A holy and a cheerful note: And all the way, to guide their chime, With falling oars they kept the time. _--A. Marvell_ LANDING OF THE PILGRIM FATHERS IN NEW ENGLAND The breaking waves dash'd high On a stern and rock-bound coast, And the woods against a stormy sky Their giant branches toss'd; And the heavy night hung dark The hills and waters o'er, When a band of exiles moor'd their bark On the wild New England shore. Not as the conqueror comes, They, the true-hearted, came; Not with the roll of the stirring drums, And the trumpet that sings of fame; Not as the flying come, In silence and in fear;-- They shook the depths of the desert gloom With their hymns of lofty cheer. Amidst the storm they sang, And the stars heard and the sea; And the sounding aisles of the dim woods rang To the anthem of the free! The ocean eagle soar'd From his nest by the white wave's foam; And the rocking pines of the forest roar'd-- This was their welcome home! There were men with hoary hair Amidst that pilgrim band;-- Why had _they_ come to wither there, Away from their childhood's land? There was woman's fearless eye, Lit by her deep love's truth; There was manhood's brow serenely high, And the fiery heart of youth. What sought they thus afar?-- Bright jewels of the mine? The wealth of seas, the spoils of war?-- They sought a faith's pure shrine! Ay, call it holy ground, The soil where first they trod. They have left unstain'd what there they found-- Freedom to worship God. _--Felicia Browne Hemans_ THE PILGRIM'S PROGRESS _IN THE SIMILITUDE OF A DREAM_ As I walked through the wilderness of this world, I lighted on a certain place where was a den, and laid me down in that place to sleep; and as I slept, I dreamed a dream. I dreamed, and behold, I saw a man clothed with rags standing in a certain place, with his face from his own house, a book in his hand, and a great burden upon his back. I looked, and saw him open the book and read therein; and as he read he wept and trembled; and not being able longer to contain, he brake out with a lamentable cry, saying, "What shall I do?" In this plight, therefore, he went home, and restrained himself as long as he could, that his wife and children should not perceive his distress; but he could not be silent long, because that his trouble increased. Wherefore at length he brake his mind to his wife and children; and thus he began to talk to them: "O my dear wife," said he, "and you the children of my bowels, I, your dear friend, am in myself undone by reason of a burden that lieth hard upon me; moreover, I am certainly informed that this our city will be burned with fire from heaven; in which fearful overthrow, both myself, with thee, my wife, and you, my sweet-babes, shall miserably come to ruin, except (the which yet I see not) some way of escape _can_ be found whereby we may be delivered." At this his relations were sore amazed; not for that they believed that what he said to them was true, but because they thought that some frenzy distemper had got into his head; therefore, it drawing toward night, and they hoping that sleep might settle his brains, with all haste they got him to bed. But the night was as troublesome to him as the day; wherefore, instead of sleeping, he spent it in sighs and tears. So when the morning was come, they would know how he did. He told them, "Worse and worse": he also set to talking to them again; but they began to be hardened. They also thought to drive away his distemper by harsh and surly carriage to him; sometimes they would deride, sometimes they would chide, and sometimes they would quite neglect him. Wherefore he began to retire himself to his chamber to pray for and pity them, and also to condole his own misery; he would also walk solitarily in the fields, sometimes reading and sometimes praying; and thus for some days he spent his time. Now I saw, upon a time, when he was walking in the fields, that he was, as he was wont, reading in his book, and greatly distressed in his mind; and as he read, he burst out, as he had done before, crying, "What shall I do to be saved?" I saw also that he looked this way, and that way, as if he would run; yet he stood still, because, as I perceived, he could not tell which way to go. I looked then, and saw a man named Evangelist coming to him, and he asked, "Wherefore dost thou cry?" He answered, "Sir, I perceive, by the book in my hand, that I am condemned to die, and after that to come to judgment; and I find that I am not willing to do the first, nor able to do the second." Then said Evangelist, "Why not willing to die, since this life is attended with so many evils?" The man answered, "Because I fear that this burden that is upon my back will sink me lower than the grave and I shall fall into Tophet. And, sir, if I be not fit to go to prison, I am not fit to go to judgment, and from thence to execution; and the thoughts of these things make me cry." Then said Evangelist, "If this be thy condition, why standest thou still?" He answered, "Because I know not whither to go." Then he gave him a parchment roll, and there was written within, "Flee from the wrath to come." The man therefore read it and looking upon Evangelist very carefully, said, "Whither must I fly?" Then said Evangelist, pointing with his finger over a very wide field, "Do you see yonder wicket-gate?" The man said, "No." Then said the other, "Do you see yonder shining light?" He said, "I think I do." Then said Evangelist, "Keep that light in your eye, and go up directly thereto, so shalt thou see the gate; at which, when thou knockest, it shall be told thee what thou shalt do." So I saw in my dream that the man began to run. Now he had not run far from his own door when his wife and children, perceiving it, began to cry after him to return; but the man put his fingers in his ears, and ran on, crying, "Life! life! eternal life!" So he looked not behind him; but fled toward the middle of the plain. The neighbors also came out to see him run; and as he ran some mocked, others threatened, and some cried after him to return; and among those that did so, there were two that resolved to fetch him back by force. The name of the one was Obstinate, and the name of the other Pliable. Now by this time the man was got a good distance from them; but however they were resolved to pursue him, which they did, and in a little time they overtook him. Then said the man, "Neighbors, wherefore are ye come?" They said, "To persuade you to go back with us." But he said, "That can by no means be; you dwell," said he, "in the City of Destruction, the place also where I was born: I see it to be so; and dying there, sooner or later you will sink lower than the grave, into a place that burns with fire and brimstone: be content, good neighbors, and go along with me." What! said Obstinate, and leave our friends and comforts behind us? Yes, said Christian, for that was his name, because that all which you forsake is not worthy to be compared with a little of that I am seeking to enjoy; and if you will go along with me, and hold it, you shall fare as I myself; for there, where I go, is enough and to spare. Come away, and prove my words. _Obst._ What are the things you seek, since you leave all the world to find them? _Chr._ I seek an inheritance incorruptible, undefiled, and that fadeth not away; and it is laid up in heaven, and safe there, to be bestowed at the time appointed, on them that diligently seek it. Read it so, if you will, in my book. Tush, said Obstinate, away with your book; will you go back with us or no? No, not I, said the other, because I have laid my hand to the plow. _Obst._ Come then, neighbor Pliable, let us turn again, and go home without him; there is a company of these crazy-headed coxcombs, that when they take a fancy by the end, are wiser in their own eyes than seven men that can render a reason. _Pli._ Then said Pliable, Don't revile; if what the good Christian says is true, the things he looks after are better than ours; my heart inclines to go with my neighbor. _Obst._ What! more fools still? Be ruled by me and go back; who knows whither such a brain-sick fellow will lead you? Go back, go back, and be wise. _Chr._ Come with me, neighbor Pliable; there are such things to be had which I spoke of, and many more glories beside. If you believe not me, read here in this book; and for the truth of what is expressed therein, behold, all is confirmed by the blood of him that made it. _Pli._ Well, neighbor Obstinate, said Pliable, I begin to come to a point; I intend to go along with this good man, and to cast in my lot with him: but, my good companion, do you know the way to this desired place? _Chr._ I am directed by a man, whose name is Evangelist, to speed me to a little gate that is before us, where we shall receive instruction about the way. _Pli._ Come then, good neighbor, let us be going. Then they went both together. _Obst._ And I will go back to my place, said Obstinate. I will be no companion of such misled, fantastical fellows. Now I saw in my dream, that when Obstinate was gone back, Christian and Pliable went talking over the plain, and thus they began their discourse. _Chr._ Come, neighbor Pliable, how do you do? I am glad you are persuaded to go along with me. Had even Obstinate himself but felt what I have felt of the powers and terrors of what is yet unseen, he would not thus lightly have given us the back. _Pli._ Come, neighbor Christian, since there are none but us two here, tell me now further, what the things are, and how to be enjoyed, whither we are going. _Chr._ I can better conceive of them with my mind, than speak of them with my tongue: but yet since you are desirous to know, I will read them in my book. _Pli._ And do you think that the words of your book are certainly true? _Chr._ Yes, verily; for it was made by him that cannot lie. _Pit._ Well said; what things are they? _Chr._ There is an endless kingdom to be inhabited, and everlasting life to be given us, that we may inhabit that kingdom forever. _Pli._ Well said; and what else? _Chr._ There are crowns of glory to be given us; and garments that will make us shine like the sun in the firmament of heaven. _Pli._ This is excellent: and what else? _Chr._ There shall be no more crying nor sorrow, for he that is owner of the place will wipe all tears from our eyes. _Pli._ And what company shall we have there? _Chr._ There we shall be with seraphims and cherubims; creatures that will dazzle your eyes to look on them. There also you shall meet with thousands and ten thousands that have gone before us to that holy place; none of them are hurtful, but loving and holy; every one walking in the sight of God, and standing in his presence with acceptance forever. In a word, there we shall see the elders with their golden crowns; there we shall see the holy virgins with their golden harps; there we shall see men that by the world were cut in pieces, burned in flames, eaten of beasts, drowned in the sea for the love they bare to the Lord of the place; all well and clothed with immortality as with a garment. _Pli._ The hearing of this is enough to ravish one's heart. But are these things to be enjoyed? How shall we get to be sharers thereof? _Chr._ The Lord, the governor of the country, hath recorded that in this book; the substance of which is, If we be truly willing to have it, he will bestow it upon us freely. _Pli._ Well, my good companion, glad am I to hear of these things: come on, let us mend our pace. _Chr._ I cannot go so fast as I would, by reason of this burden that is on my back. Now I saw in my dream, that just as they had ended this talk, they drew nigh to a very miry slough that was in the midst of the plain: and they, being heedless, did both fall suddenly into the bog. The name of the slough was Despond. Here, therefore, they wallowed for a time, being grievously bedaubed with dirt; and Christian, because of the burden that was on his back, began to sink in the mire. _Pli._ Then said Pliable, Ah, neighbor Christian, where are you now? _Chr._ Truly, said Christian, I do not know. _Pli._ At this Pliable began to be offended, and angrily said to his fellow, Is this the happiness you have told me all this while of? If we have such ill speed at our first setting out, what may we expect between this and our journey's end? May I get out again with my life, you shall possess the brave country alone for me. And with that he gave a desperate struggle or two, and got out of the mire on that side of the slough which was next to his own house: so away he went, and Christian saw him no more. Wherefore Christian was left to tumble in the Slough of Despond alone: but still he endeavored to struggle to that side of the slough that was furthest from his own house, and next to the wicket-gate; the which he did, but could not get out because of the burden that was upon his back: but I beheld in my dream, that a man came to him, whose name was Help, and asked him, "What he did there?" _Chr._ Sir, said Christian, I was bid to go this way by a man called Evangelist, who directed me also to yonder gate, that I might escape the wrath to come. And as I was going thither I fell in here. _Help._ But why did not you look for the steps? _Chr._ Fear followed me so hard, that I fled the next way, and fell in. _Help._ Then said he, Give me thine hand; so he gave him his hand, and he drew him out, and he set him upon sound ground, and bid him go on his way. Then I stepped to him that plucked him out, and said, "Sir, wherefore, since over this place is the way from the City of Destruction to yonder gate, is it, that this plat is not mended, that poor travellers might go thither with more security?" And he said unto me, "This miry slough is such a place as cannot be mended: it is the descent whither the scum and filth that attends conviction for sin doth continually run, and therefore it is called the Slough of Despond; for still as the sinner is awakened about his lost condition, there arise in his soul many fears and doubts, and discouraging apprehensions, which all of them get together, and settle in this place: and this is the reason of the badness of this ground. "It is not the pleasure of the King that this place should remain so bad. His laborers also have, by the direction of his Majesty's surveyors, been for above these sixteen hundred years employed about this patch of ground, if perhaps it might have been mended: yea, and to my knowledge," said he, "here have been swallowed up at least twenty thousand cart-loads, yea, millions, of wholesome instructions, that have at all seasons been brought from all places of the King's dominions--and they that can tell, say, they are the best materials to make good ground of the place--if so be it might have been mended; but it is the Slough of Despond still, and so will be when they have done what they can. "True, there are, by the direction of the Lawgiver, certain good and substantial steps, placed even through the very midst of this slough; but at such time as this place doth much spew out its filth, as it doth against change of weather, these steps are hardly seen; or if they be, men, through the dizziness of their heads, step beside, and then they are bemired to purpose, notwithstanding the steps be there; but the ground is good when they are once in at the gate." Now I saw in my dream, that by this time Pliable was got home to his house. So his neighbors came to visit him; and some of them called him wise man for coming back, and some called him fool for hazarding himself with Christian; others again did mock at his cowardliness; saying, "Surely, since you began to venture, I would not have been so base to have given out for a few difficulties:" so Pliable sat sneaking among them. But at last he got more confidence, and then they all turned their tales, and began to deride poor Christian behind his back. And thus much concerning Pliable. So, in the process of time, Christian got up to the gate. Now, over the gate there was written, "Knock, and it shall be opened unto you." He knocked, therefore, more than once or twice, saying, May I now enter here? Will he within Open to sorry me, though I have been An undeserving rebel? Then shall I Not fail to sing his lasting praise on high. At last there came a grave person to the gate, named Goodwill, who asked who was there, and whence he came, and what he would have. _Chr._ Here is a poor burdened sinner. I come from the City of Destruction, but am going to Mount Zion, that I may be delivered from the wrath to come: I would, therefore, sir, since I am informed that by this gate is the way thither, know if you are willing to let me in. _Good._ I am willing with all my heart, said he; and with that he opened the gate. So when Christian was stepping in, the other gave him a pull. Then said Christian, What means that? The other told him, A little distance from this gate there is erected a strong castle, of which Beelzebub is the captain; from thence both he and they that are with him shoot arrows at those who come up to this gate, if haply they may die before they can enter it. Then said Christian, I rejoice and tremble. Now I saw in my dream, that the highway which Christian was to go was fenced on either side with a wall, and that wall was called Salvation. Up this way therefore did burdened Christian run, but not without great difficulty, because of the load on his back. He ran thus till he came at a place somewhat ascending; and upon that place stood a cross, and a little below, in the bottom, a sepulchre. So I saw in my dream, that just as Christian came up with the cross, his burden loosed from off his shoulders, and fell from off his back, and began to tumble, and so continued to do till it came to the mouth of the sepulchre, where it fell in, and I saw it no more. Then was Christian glad and lightsome, and said with a merry heart, "He hath given me rest by his sorrow, and life by his death." Then he stood still awhile to look and wonder; for it was very surprising to him that the sight of the cross should thus ease him of his burden. He looked therefore, and looked again, even till the springs that were in his head sent the waters down his cheeks. Now as he stood looking and weeping, behold, three Shining Ones came to him, and saluted him with "Peace be to thee." So the first said to him, "Thy sins be forgiven thee;" the second stripped him of his rags, and clothed him with change of raiment; the third also set a mark on his forehead, and gave him a roll with a seal upon it, which he bid him look on as he ran, and that he should give it in at the celestial gate; so they went their way. Then Christian gave three leaps for joy, and went on singing: Thus far did I come laden with my sin; Nor could aught ease the grief that I was in, Till I came hither; what a place is this! Must here be the beginning of my bliss? Must here the burden fall from off my back? Must here the strings that bound it to me crack? Blest cross! blest sepulchre! blest rather be The man that there was put to shame for me. I saw then in my dream, that he went on thus, even until he came at the bottom, where he saw, a little out of the way, three men fast asleep, with fetters upon their heels. The name of the one was Simple, of another Sloth, and of the third Presumption. Christian then, seeing them lie in this case, went to them, if peradventure he might awake them, and cried, You are like them that sleep on the top of a mast, for the Dead Sea is under you, a gulf that hath no bottom: awake, therefore, and come away; be willing also, and I will help you off with your irons. He also told them, If he that goeth about like a roaring lion, comes by, you will certainly become a prey to his teeth. With that they looked upon him, and began to reply in this sort: Simple said, I see no danger; Sloth said, Yet a little more sleep; and Presumption said, Every tub must stand upon its own bottom. And so they lay down to sleep again, and Christian went on his way. Yet was he troubled to think, that men in that danger should so little esteem the kindness of him that so freely offered to help them, both by awakening of them, counselling of them, and proffering to help them off with their irons. And as he was troubled thereabout, he espied two men come tumbling over the wall on the left hand of the narrow way; and they made up apace to him. The name of the one was Formalist, and the name of the other Hypocrisy. So, as I said, they drew up unto him, who thus entered with him into discourse. _Chr._ Gentlemen, whence came you, and whither do you go? _Form._ and _Hyp._ We were born in the land of Vain-glory, and are going for praise to Mount Zion. _Chr._ Why came you not in at the gate which standeth at the beginning of the way? Know ye not that it is written, that "he that cometh not in by the door, but climbeth up some other way, the same is a thief and a robber?" They said, that to go to the gate for entrance was by all their countrymen counted too far about; and that therefore their usual way was to make a short cut of it, and to climb over the wall as they had done. _Chr._ But will it not be counted a trespass against the Lord of the city, whither we are bound, thus to violate his revealed will? They told him, that as for that, he needed not to trouble his head thereabout: for what they did they had custom for, and could produce, if need were, testimony that would witness it, for more than a thousand years. But, said Christian, will your practice stand a trial at law? They told him, that custom, it being of so long standing as above a thousand years, would, doubtless, now be admitted as a thing legal by an impartial judge. And besides, said they, if we get into the way, what matter is it which way we get in? If we are in, we are in: thou art but in the way, who, as we perceive, came in at the gate: and we also are in the way, that came tumbling over the wall: wherein now is thy condition better than ours? _Chr._ I walk by the rule of my Master: you walk by the rude working of your fancies. You are counted thieves already by the Lord of the way: therefore I doubt you will not be found true men at the end of the way. You come in by yourselves, without his direction, and shall go out by yourselves, without his mercy. To this they made him but little answer; only they bid him look to himself. Then I saw that they went on every man in his way, without much conference one with another; save that these two men told Christian, that as to laws and ordinances, they doubted not but that they should as conscientiously do them as he. Therefore, said they, we see not wherein thou differest from us, but by the coat that is on thy back, which was, as we trow, given thee by some of thy neighbors, to hide the shame of thy nakedness. _Chr._ By laws and ordinances you will not be saved, since you came not in by the door. And as for this coat that is on my back, it was given me by the Lord of the place whither I go; and that, as you say, to cover my nakedness with. And I take it as a token of his kindness to me; for I had nothing but rags before. And, besides, thus I comfort myself as I go. Surely, think I, when I come to the gate of the city, the Lord thereof will know me for good, since I have his coat on my back; a coat that he gave me freely in the day that he stripped me of my rags. I have, moreover, a mark in my forehead, of which perhaps you have taken no notice, which one of my lord's most intimate associates fixed there in the day that my burden fell off my shoulders. I will tell you, moreover, that I had then given me a roll sealed, to comfort me by reading as I go in the way; I was also bid to give it in at the celestial gate, in token of my certain going in after it; all which things I doubt you want, and want them because you came not in at the gate. To these things they gave him no answer; only they looked upon each other, and laughed. Then I saw that they went on all, save that Christian kept before, who had no more talk but with himself, and that sometimes sighingly, and sometimes comfortably; also he would be often reading in the roll that one of the Shining Ones gave him, by which he was refreshed. I beheld, then, that they all went on till they came to the foot of the hill Difficulty, at the bottom of which there was a string. There were also in the same place two other ways besides that which came straight from the gate; one turned to the left hand and the other to the right, at the bottom of the hill; but the narrow way lay right up the hill, and the name of the going up the side of the hill is called Difficulty. Christian now went to the spring; and drank thereof to refresh himself, and then began to go up the hill, saying: The hill, though high, I covet to ascend; The difficulty will not me offend; For I perceive the way to life lies here. Come, pluck up heart, let's neither faint nor fear. Better, though _difficult_, the right way to go, Than wrong, though _easy_, where the end is woe. The other two also came to the foot of the hill. But when they saw the hill was steep and high, and that there were two other ways to go; and supposing also that these two ways might meet again with that up which Christian went on the other side of the hill; therefore they were resolved to go in those ways. Now the name of one of those ways was Danger, and the name of the other Destruction. So the one took the way which is called Danger, which led him into a great wood; and the other took directly up the way to Destruction, which led him into a wide field, full of dark mountains, where he stumbled and fell, and rose no more. I looked then after Christian, to see him go up the hill, where I perceived he fell from running to going, and from going to clambering upon his hands and his knees, because of the steepness of the place. Now about midway to the top of the hill was a pleasant arbor, made by the Lord of the hill for the refreshment of weary travellers. Thither, therefore, Christian got, where also he sat down to rest him; then he pulled his roll out of his bosom, and read therein to his comfort; he also now began afresh to take a review of the coat or garment that was given him as he stood by the cross. Thus pleasing himself awhile, he at last fell into a slumber, and thence into a fast sleep, which detained him in that place until it was almost night; and in his sleep his roll fell out of his hand. Now as he was sleeping, there came one to him, and awaked him, saying, "Go to the ant, thou sluggard; consider her ways, and be wise." And with that Christian suddenly started up, and sped him on his way, and went apace till he came to the top of the hill. Now, when he was got up to the top of the hill, there came two men running to meet him amain; the name of the one was Timorous, and of the other Mistrust: to whom Christian said, Sirs, what's the matter? you run the wrong way. Timorous answered, that they were going to the City of Zion, and had got up that difficult place: but, said he, the further we go the more danger we meet with; wherefore we turned, and are going back again. Yes, said Mistrust, for just before us lie a couple of lions in the way, whether sleeping or waking we know not, and we could not think, if we came within reach, but they would presently pull us to pieces. _Chr._ Then said Christian, you make me afraid; but whither shall I fly to be safe? If I go back to my own country, that is prepared for fire and brimstone, and I shall certainly perish there; if I can get to the Celestial City, I am sure to be in safety there: I must venture. To go back is nothing but death; to go forward is fear of death and life everlasting beyond it. I will yet go forward. So Mistrust and Timorous run down the hill, and Christian went on his way. But thinking again of what he heard from the man, he felt in his bosom for his roll, that he might read therein and be comforted; but he felt and found it not. Then was Christian in great distress, and knew not what to do; for he wanted that which used to relieve him, and that which should have been his pass into the Celestial City. Here, therefore, he began to be much perplexed, and knew not what to do. At last he bethought himself that he had slept in the arbor that is on the side of the hill; and falling down upon his knees, he asked God forgiveness for that his foolish act, and then went back to look for his roll. But all the way he went back, who can sufficiently set forth the sorrow of Christian's heart? Sometimes he sighed, sometimes he wept, and oftentimes he chid himself for being so foolish to fall asleep in that place, which was erected only for a little refreshment from his weariness. Thus, therefore, he went back, carefully looking on this side and on that, all the way as he went, if happily he might find his roll that had been his comfort so many times in his journey. He went thus till he came within sight of the arbor where he sat and slept; but that sight renewed his sorrow the more, by bringing again even afresh, his evil of sleeping unto his mind. Thus, therefore, he now went on, bewailing his sinful sleep, saying, Oh, wretched man that I am, that I should sleep in the daytime! that I should sleep in the midst of difficulty! that I should so indulge the flesh as to use that rest for ease to my flesh which the Lord of the hill hath erected only for the relief of the spirits of pilgrims! How many steps have I taken in vain! Thus it happened to Israel: for their sin they were sent back again by the way of the Red Sea; and I am made to tread those steps with sorrow, which I might have trod with delight had it not been for this sinful sleep. How far might I have been on my way by this time! I am made to tread those steps thrice over, which I needed not to have trod but once: yea, also now I am like to be benighted, for the day is almost spent. Oh, that I had not slept! Now by this time he was come to arbor again, where for awhile he sat down and wept; but at last as Christian would have it, looking sorrowfully down under the settle, there he espied his roll, the which he with trembling and haste catched up, and put it into his bosom. But who can tell how joyful this man was when he had gotten his roll again? For this roll was the assurance of his life, and acceptance at the desired haven. Therefore he laid it up in his bosom, gave thanks to God for directing his eye to the place where it lay, and with joy and tears betook himself again to his journy. But oh, how nimbly now did he go up the rest of the hill! Yet, before he got up, the sun went down upon Christian; and this made him again recall the vanity of his sleeping to his remembrance; and thus he again began to condole with himself: O thou sinful sleep! how for thy sake am I like to be benighted in my journey! I must walk without the sun, darkness must cover the path of my feet, and I must hear the noise of the doleful creatures, because of my sinful sleep! Now also he remembered the story that Mistrust and Timorous told him, of how they were frighted with the sight of the lions. Then said Christian to himself again, These beasts range in the night for their prey, and if they should meet with me in the dark, how should I shift them? how should I escape being by them torn in pieces? Thus he went on his way. But while he was thus bewailing his unhappy miscarriage, he lift up his eyes, and behold there was a very stately palace before him, the name of which was Beautiful, and it stood just by the highway side. So I saw in my dream, that he made haste, and went forward, that if possible he might get lodging there. Now before he had gone far he entered into a very narrow passage, which was about a furlong off the Porter's lodge; and looking very narrowly before him as he went, he espied two lions in the way. Now, thought he, I see the dangers that Mistrust and Timorous were driven back by. (The lions were chained, but he saw not the chains.) Then he was afraid, and thought also himself to go back after them; for he thought nothing but death was before him. But the Porter at the lodge, whose name is Watchful, perceiving that Christian made a halt, as if he would go back, cried unto him, saying, Is thy strength so small? Fear not the lions, for they are chained, and are placed there for trial of faith where it is, and for discovery of those that have none; keep in the midst of the path and no hurt shall come unto thee. Then I saw that he went on trembling for fear of the lions; but taking good heed to the directions of the Porter, he heard them roar but they did him no harm. Then he clapped his hands and went on till he came and stood before the gate where the Porter was. Then said Christian to the Porter, Sir, what house is this? and may I lodge here to-night? The Porter answered, This house was built by the Lord of the hill, and he built it for the relief and security of pilgrims. The Porter also asked whence he was, and whither he was going. _Chr._ I am come from the City of Destruction, and am going to Mount Zion; but because the sun is now set, I desire, if I may, to lodge here to-night. _Port._ What is your name? _Chr._ My name is now Christian, but my name at the first was Graceless; I came of the race of Japheth, whom God will persuade to dwell in the tents of Shem. _Port._ But how doth it happen that you come so late? The sun is set. _Chr._ I had been here sooner, but that, wretched man as I am, I slept in the arbor that stands on the hillside. Nay, I had, notwithstanding that, been here much sooner, but that in my sleep I lost my evidence, and came without it to the brow of the hill; and then feeling for it, and finding it not, I was forced with sorrow of heart to go back to the place where I slept my sleep, where I found it; and now I am come. _Port._ Well, I will call out one of the virgins of this place, who will, if she likes your talk, bring you in to the rest of the family, according to the rules of the house. So Watchful, the Porter, rang a bell, at the sound of which came out of the door of the house a grave and beautiful damsel, named Discretion, and asked why she was called. The Porter answered, This man is on a journey from the City of Destruction to Mount Zion, but being weary and benighted, he asked me if he might lodge here to-night; so I told him I would call for thee, who, after discourse had with him, mayest do as seemeth thee good, even according to the law of the house. Then she asked him whence he was, and whither he was going; and he told her. She asked him also how he got into the way; and he told her. Then she asked him what he had seen and met with in the way, and he told her. And at last she asked his name. So he said, It is Christian; and I have so much the more a desire to lodge here to-night, because, by what I perceive, this place was built by the Lord of the hill for the relief and security of pilgrims. So she smiled, but the water stood in her eyes; and after a little pause she said, I will call forth two or three more of the family. So she ran to the door, and called out Prudence, Piety, and Charity, who, after a little more discourse with him, had him into the family; and many of them meeting him at the threshold of the house, said, Come in, thou blessed of the Lord; this house was built by the Lord of the hill on purpose to entertain such pilgrims in. Then he bowed his head, and followed them into the house. So when he was come in and sat down, they gave him something to drink, and consented together that, until supper was ready, some of them should have some particular discourse with Christian, for the best improvement of time; and they appointed Piety, Prudence, and Charity, to discourse with him. Now I saw in my dream, that thus they sat talking together until supper was ready. So when they had made ready they sat down to meat. Now the table was furnished with fat things, and wine that was well refined; and all their talk at the table was about the Lord of the hill; as namely, what he had done, and wherefore he did what he did, and why he had builded that house; and by what they said, I perceived that he had been a great warrior, and had fought with and slain him that had the power of death, but not without great danger to himself, which made me love him the more. For, as they said, and as I believe, said Christian, he did it with the loss of much blood. But that which put the glory of grace into all he did, was, that he did it out of pure love to this country. And besides, there was some of them of the household that said they had been and spoke with him since he did die on the cross; and they have attested, that they had it from his own lips, that he is such a lover of poor pilgrims, that the like is not to be found from the east to the west. They, moreover, gave an instance of what they affirmed, and that was, he had stripped himself of his glory that he might do this for the poor; and that they had heard him say and affirm, that he would not dwell in the mountain of Zion alone. They said, moreover, that he had made many pilgrims princes, though by nature they were beggars born, and their original had been the dunghill. Thus they discoursed together till late at night: and after they had committed themselves to their Lord for protection, they betook themselves to rest. The pilgrim they laid in a large upper chamber, whose window opened toward the sunrising. The name of the chamber was Peace, where he slept till break of day, and then he awoke and sang: Where am I now? Is this the love and care Of Jesus, for the men that pilgrims are, Thus to provide that I should be forgiven, And dwell already the next door to heaven? So in the morning they all got up; and after some more discourse, they told him that he should not depart till they had showed him the rarities of that place. And first they had him into the study, where they showed him records of the greatest antiquity; in which, as I remember my dream, they showed him the pedigree of the Lord of the hill, that he was the Son of the Ancient of days, and came by that eternal generation. Here also was more fully recorded the acts that he had done, and the names of many hundreds that he had taken into his service; and how he had placed them in such habitations, that could neither by length of days, nor decays of nature, be dissolved. Then they read to him some of the worthy acts that some of his servants had done; as how they had subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens. Then they read again another part of the records of the house, where it was shown how willing their Lord was to receive into his favor any, even any, though they in time past had offered great affronts to his person and proceedings. Here also were several other histories of many other famous things, of all which Christian had a view; as of things both ancient and modern, together with prophecies and predictions of things that have their certain accomplishment, both to the dread and amazement of enemies, and the comfort and solace of pilgrims. The next day they took him, and had him into the armory, where they showed him all manner of furniture which their Lord had provided for pilgrims, as sword, shield, helmet, breastplate, all-prayer, and shoes that would not wear out. And there was here enough of this to harness out as many men for the service of their Lord as there be stars in heaven for multitude. They also showed him some of the engines with which some of his servants had done wonderful things. They showed him Moses' rod; the hammer and nail with which Jael slew Sisera; the pitchers, trumpets, and lamps, too, with which Gideon put to flight the armies of Midian. Then they showed him the ox's goad wherewith Shamgar slew six hundred men. They showed him also the jaw-bone with which Samson did such mighty feats. They showed him, moreover, the sling and stone with which David slew Goliath of Gath, and the sword also with which their Lord will kill the Man of Sin, in the day that he shall rise up to the prey. They showed him besides many excellent things, with which Christian was much delighted. This done, they went to their rest again. Then I saw in my dream, that on the morrow he got up to go forward, but they desired him to stay till the next day also; and then, said they, we will, if the day be clear, show you the Delectable Mountains; which, they said, would yet further add to his comfort, because they were nearer the desired haven than the place where at present he was; so he consented and stayed. When the morning was up, they had him to the top of the house, and bid him look south. So he did, and behold, at a great distance, he saw a most pleasant, mountainous country, beautified with woods, vineyards, fruit of all sorts, flowers also, with springs and fountains, very delectable to behold. Then he asked the name of the country. They said it was Immanuel's Land; and it is as common, said they, as this hill is, to and for all the pilgrims. And when thou comest there, from thence, said they, thou mayest see to the gate of the Celestial City, as the shepherds that live there will make appear. Now he bethought himself of setting forward, and they were willing he should. But first, said they, let us go again into the armory. So they did, and when he came there they harnessed him from head to foot with what was of proof, lest perhaps he should meet with assaults in the way. He being therefore thus accoutred, walked out with his friends to the gate; and there he asked the Porter if he saw any pilgrim pass by. Then the Porter answered, Yes. _Chr._ Pray, did you know him? said he. _Port._ I asked his name, and he told me it was Faithful. _Chr._ Oh, said Christian, I know him; he is my townsman, my dear neighbor; he comes from the place where I was born. How far do you think he may be before? _Port._ He is got by this time below the hill. _Chr._ Well, said Christian, good Porter, the Lord be with thee, and add to thy blessings much increase for the kindness thou hast shown to me. Then he began to go forward; but Discretion, Piety, Chanty, and Prudence would accompany him down to the foot of the hill. So they went on together, reiterating their former discourses, till they came to go down the hill. Then said Christian, As it was difficult coming up, so, so far as I can see, it is dangerous going down. Yes, said Prudence, so it is; for it is a hard matter for a man to go down into the Valley of Humiliation, as thou art now, and to catch no slip by the way; therefore, said they, are we come out to accompany thee down the hill. So he began to go down, but very warily; yet he caught a slip or two. Then I saw in my dream, that these good companions, when Christian was got down to the bottom of the hill, gave him a loaf of bread, a bottle of wine, and a cluster of raisins; and then he went his way. But now, in this Valley of Humiliation, poor Christian was hard put to it; for he had gone but a little way before he espied a foul fiend coming over the field to meet him: his name is Apollyon. Then did Christian begin to be afraid, and to cast in his mind whether to go back, or to stand his ground. But he considered again that he had no armor for his back, and therefore thought that to turn the back to him might give him greater advantage with ease to pierce him with his darts; therefore he resolved to venture, and stand his ground; for, thought he, had I no more in mine eye than the saving of my life, it would be the best way to stand. So he went on, and Apollyon met him. Now the monster was hideous to behold; he was clothed with scales like a fish, and they are his pride; he had wings like a dragon, and feet like a bear, and out of his belly came fire and smoke; and his mouth was as the mouth of a lion. When he came up to Christian he beheld him with a disdainful countenance, and thus began to question with him. _Apollyon._ Whence come you, and whither are you bound? _Chr._ I am come from the City of Destruction, which is the place of all evil, and I am going to the city of Zion. _Apol._ By this I perceive that thou art one of my subjects; for all that country is mine, and I am the prince and god of it. How is it, then, that thou hast run away from thy king? Were it not that I hope thou mayst do me more service, I would strike thee now at one blow to the ground. _Chr._ I was, indeed, born in your dominions, but your service was hard, and your wages such as a man could not live on: for the wages of sin is death; therefore when I was come to years, I did, as other considerate persons do, look out, if perhaps I might mend myself. _Apol._ There is no prince that will thus lightly lose his subjects, neither will I as yet lose thee; but since thou complainest of thy service and wages, be content to go back, and what our country will afford I do here promise to give thee. _Chr._ But I have let myself to another, even to the King of princes; and how can I with fairness go back with thee? _Apol._ Thou hast done in this according to the proverb, "changed a bad for worse"; but it is ordinary for those that have professed themselves his servants, after awhile to give him the slip, and return again to me. Do thou so too, and all shall be well. _Chr._ I have given him my faith, and sworn my allegiance to him; how then can I go back from this, and not be hanged as a traitor? _Apol._ Thou didst the same to me, and yet I am willing to pass by all, if now thou wilt yet turn again and go back. _Chr._ What I promised thee was in my nonage; and besides, I count that the Prince, under whose banner now I stand, is able to absolve me, yea, and to pardon also what I did as to my compliance with thee. And besides, O thou destroying Apollyon, to speak truth, I like his service, his wages, his servants, his government, his company, and country, better than thine; therefore leave off to persuade me further; I am his servant, and I will follow him. _Apol._ Consider again, when thou art in cool blood, what thou art like to meet with in the way that thou goest. Thou knowest that for the most part his servants come to an ill end, because they are transgressors against me and my ways. How many of them have been put to shameful deaths! And besides, thou countest est his service better than mine; whereas he never came yet from the place where he is, to deliver any that serve him out of my hands; but as for me, how many times, as all the world very well knows, have I delivered, either by power or fraud, those that have faithfully served me, from him and his, though taken by them. And so I will deliver thee. _Chr._ His forbearing at present to deliver them, is on purpose to try their love, whether they will cleave to him to the end; and as for the ill end thou sayest they come to, that is most glorious in their account. For, for the present deliverance, they do not much expect it; for they stay for their glory; and then they shall have it, when their Prince comes in his, and the glory of the angels. _Apol._ Thou hast already been unfaithful in thy service to him; and how dost thou think to receive wages of him. _Chr._ Wherein, O Apollyon, have I been unfaithful to him? _Apol._ Thou didst faint at the first setting out, when thou wast almost choked in the Gulf of Despond. Thou didst attempt wrong ways to be rid of thy burden, whereas thou shouldst have stayed till thy Prince had taken it off. Thou didst sinfully sleep, and lose thy choice things. Thou wast almost persuaded to go back at the sight of the lions. And when thou talkest of thy journey, and of what thou hast seen and heard, thou art inwardly desirous of vain-glory in all that thou sayest or doest. _Chr._ All this is true, and much more which thou hast left out; but the Prince whom I serve and honor is merciful and ready to forgive. But besides, these infirmities possessed me in thy country; for there I sucked them in, and I have groaned under them, been sorry for them, and have obtained pardon of my Prince. _Apol._ Then Apollyon broke out into a grievous rage, saying, I am an enemy to this Prince; I hate his person, his laws, and people; I am come out on purpose to withstand thee. _Chr._ Apollyon, beware what you do, for I am in the king's highway, the way of holiness; therefore take heed to yourself. Then Apollyon straddled quite over the whole breadth of the way, and said, I am void of fear in this matter. Prepare thyself to die; for I swear by my infernal den, that thou shalt go no further; here will I spill thy soul. And with that he threw a naming dart at his breast: but Christian had a shield in his hand, with which he caught it, and so prevented the danger of that. Then did Christian draw, for he saw it was time to bestir him; and Apollyon as fast made at him, throwing darts as thick as hail; by the which, notwithstanding all that Christian could do to avoid it, Apollyon wounded him in his head, his hand, and foot. This made Christian give a little back: Apollyon, therefore, followed his work amain, and Christian again took courage, and resisted as manfully as he could. This sore combat lasted for about half a day, even till Christian was almost quite spent. For you must know, that Christian, by reason of his wounds, must needs grow weaker and weaker. Then, Apollyon, espying his opportunity, began to gather up close to Christian, wrestling with him, gave him a dreadful fall; and with that Christian's sword flew out of his hand. Then said Apollyon, I am sure of thee now. And with that he had almost pressed him to death; so that Christian began to despair of life. But, as God would have it, while Apollyon was fetching his last blow, thereby to make a full end of this good man, Christian nimbly reached out his hand for his sword, and caught it, saying, Rejoice not against me, O mine enemy; when I fall I shall arise; and with that gave him a deadly thrust, which made him give back, as one that had received his mortal wound. Christian perceiving that, made at him again, saying, Nay, in all these things we are more than conquerors through him that loved us. And with that Apollyon spread forth his dragon's wings, and sped him away, that Christian saw him no more. In this combat no man can imagine, unless he had seen and heard as I did, what yelling and hideous roaring Apollyon made all the time of the fight; he spake like a dragon: and on the other side, what sighs and groans burst from Christian's heart. I never saw him all the while give so much as one pleasant look, till he perceived he had wounded Apollyon with his two-edged sword; then, indeed, he did smile, and look upward; but it was the dreadfulest fight that I ever saw. So when the battle was over, Christian said, I will here give thanks to him that hath delivered me out of the mouth of the lion; to him that did help me against Apollyon. And so he did, saying: Great Beelzebub, the captain of this fiend, Design'd my ruin; therefore to this end He sent him harness'd out, and he with rage, That hellish was, did fiercely me engage: But blessed Michael helped me, and I, By dint of sword, did quickly make him fly. Therefore to him let me give lasting praise, And thank and bless his holy name always. Then there came to him a hand, with some of the leaves of the tree of life, the which Christian took and applied to the wounds that he had received in the battle, and was healed immediately. He also sat down in that place to eat bread, and to drink of the bottle that was given to him a little before; so being refreshed, he addressed himself to his journey, with his sword drawn in his hand; for, he said, I know not but some other enemy may be at hand. But he met with no other affront from Apollyon quite through the valley. Now at the end of this valley was another, called the Valley of the Shadow of Death; and Christian must needs go through it, because the way to the Celestial City lay through the midst of it. Now this valley is a very solitary place; the prophet Jeremiah thus describes it: "A wilderness, a land of deserts and pits, a land of drought, and of the shadow of death, a land that no man" (but a Christian) "passeth through, and where no man dwelt." Now here Christian was worse put to it than in his fight with Apollyon, as by the sequel you shall see. I saw then in my dream, that when Christian was got to the borders of the Shadow of Death, there met him two men, children of them that brought up an evil report of the good land--making haste to go back--to whom Christian spake as follows: _Chr._ Whither are you going? _Men._ They said, Back, back, and we would have you do so too, if either life or peace is prized by you. Why, what's the matter? said Christian. _Men._ Matter? said they; we were going that way as you are going, and went as far as we durst: and indeed we were almost past coming back; for had we gone a little further, we had not been here to bring the news to thee. But what have you met with? said Christian. _Men._ Why, we were almost in the Valley of the Shadow of Death, but that by good hap we looked before us, and saw the danger before we came to it. But what have you seen? said Christian. _Men._ Seen! why the valley itself, which is as dark as pitch: we also saw there the hobgoblins, satyrs, and dragons of the pit; we heard also in that valley a continual howling and yelling, as of a people under unutterable misery, who there sat bound in affliction and irons; and over that valley hangs the discouraging clouds of confusion: death also doth always spread his wings over it. In a word, it is every whit dreadful, being utterly without order. Then, said Christian, I perceive not yet, by what you have said, but that this is my way to the desired haven. _Men._ Be it thy way, we will not choose it for ours. So they parted, and Christian went on his way, but still with his sword drawn in his hand, for fear lest he should be assaulted. I saw then in my dream, so far as this valley reached, there was on the right hand a very deep ditch; that ditch is it, into which the blind have led the blind in all ages, and have both there miserably perished. Again, behold, on the left hand there was a very dangerous quag, into which, if even a good man falls, he finds no bottom for his foot to stand on: into that quag King David once did fall, and had no doubt therein been smothered, had not he that is able plucked him out. The pathway was here also exceeding narrow, and therefore good Christian was the more put to it; for when he sought, in the dark, to shun the ditch on the one hand, he was ready to tip over into the mire on the other: also, when he sought to escape the mire, without great carefulness he would be ready to fall into the ditch. Thus he went on, and I heard him here sigh bitterly; for beside the danger mentioned above, the pathway was here so dark, that ofttimes, when he lifted up his foot to go forward, he knew not where or upon what he should set it next. About the midst of this valley I perceived the mouth of hell to be, and it stood also hard by the wayside. Now, thought Christian, what shall I do? And ever and anon the flame and smoke would come out in such abundance, with sparks and hideous noises (things that cared not for Christian's sword, as did Apollyon before), that he was forced to put up his sword, and betake himself to another weapon, called All-prayer; so he cried, in my hearing, O Lord, I beseech thee, deliver my soul. Thus he went on a great while, yet still the flames would be reaching toward him; also he heard doleful voices, and rushings to and fro, so that sometimes he thought he should be torn in pieces, or trodden down like mire in the streets. This frightful sight was seen, and these dreadful noises were heard by him for several miles together: and coming to a place where he thought he heard a company of fiends coming forward to meet him, he stopped, and began to muse what he had best to do. Sometimes he had half a thought to go back; then, again, he thought he might be half way through the valley. He remembered, also, how he had already vanquished many a danger; and that the danger of going back might be much more than for to go forward. So he resolved to go on: yet the fiends seemed to come nearer and nearer. But when they were come even almost at him, he cried out with a most vehement voice, I will walk in the strength of the Lord God. So they gave back, and came no further. One thing I would not let slip. I took notice that now poor Christian was so confounded that he did not know his own voice; and thus I perceived it. Just when he was come over against the mouth of the burning pit, one of the wicked ones got behind him, and stepped up softly to him, and whisperingly suggested many grievous blasphemies to him, which he verily thought had proceeded from his own mind. This put Christian more to it than anything that he met with before, even to think that he should now blaspheme him that he loved so much before. Yet if he could have helped it, he would not have done it; but he had not the discretion either to stop his ears, or to know from whence these blasphemies came. When Christian had travelled in this disconsolate condition some considerable time, he thought he heard the voice of a man, as going before him, saying, Though I walk through the Valley of the Shadow of Death, I will fear no evil, for thou art with me. Then was he glad, and that for these reasons: First, Because he gathered from thence, that some who feared God were in this valley as well as himself. Secondly, For that he perceived God was with them, though in that dark and dismal state. And why not, thought he, with me? though by reason of the impediment that attends this place, I cannot perceive it. Thirdly, For that he hoped, could he overtake them, to have company by and by. So he went on, and called to him that was before; but he knew not what to answer, for that he also thought himself to be alone. And by and by the day broke: then said Christian, "He hath turned the shadow of death into the morning." Now morning being come, he looked back, not out of desire to return, but to see, by the light of the day, what hazards he had gone through in the dark. So he saw more perfectly the ditch that was on the one hand, and the quag that was on the other; also how narrow the way was which led between them both. Also now he saw the hobgoblins, and satyrs, and dragons of the pit, but all afar off; for after break of day they came not nigh, yet they were discovered to him according to that which is written, "He discovereth deep things out of darkness, and bringeth out to light the shadow of death." Now was Christian much affected with this deliverance from all the dangers of his solitary way; which dangers, though he feared them much before, yet he saw them more clearly now, because the light of the day made them conspicuous to him. And about this time the sun was rising, and this was another mercy to Christian; for you must note, that though the first part of the Valley of the Shadow of Death was dangerous, yet this second part, which he was yet to go, was, if possible, far more dangerous; for, from the place where he now stood, even to the end of the valley, the way was all along set so full of snares, traps, gins, and nets here, and so full of pits, pitfalls, deep holes, and shelvings down there, that had it now been dark, as it was when he came the first part of the way, had he had a thousand souls, they had in reason been cast away; but, as I said, just now the sun was rising. Then said he, "His candle shineth on my head, and by his light I go through darkness." In this light, therefore, he came to the end of the valley. Now I saw in my dream, that at the end of the valley lay blood, bones, ashes, and mangled bodies of men, even of pilgrims that had gone this way formerly; and while I was musing what should be the reason, I espied a little before me a cave, where two giants, Pope and Pagan, dwelt in old time; by whose power and tyranny the men, whose bones, blood, ashes, etc., lay there, were cruelly put to death. But by this place Christian went without much danger, whereat I somewhat wondered; but I have learned since, that Pagan has been dead many a day; and as for the other, though he be yet alive, he is, by reason of age, and also of the many shrewd brushes that he met with in his younger days, grown so crazy and stiff in his joints, that he can now do little more than sit in his cave's mouth, grinning at pilgrims as they go by, and biting his nails because he cannot come at them. So I saw that Christian went on his way; yet, at the sight of the old man that sat at the mouth of the cave, he could not tell what to think, especially because he spoke to him, though he could not go after him, saying, You will never mend till more of you be burned. But he held his peace, and set a good face on it, and so went by, and catched no hurt. Then sang Christian: Oh, world of wonders (I can say no less), That I should be preserved in that distress That I have met with here! Oh, blessed be That hand that from it hath deliver'd me! Dangers in darkness, heaven, hell, and sin, Did compass me, while I this vale was in; Yea, snares, and pits, and traps, and nets did lie My path about, that worthless, silly I Might have been catch'd, entangled, and cast down, But since I live, let Jesus wear the crown. Now as Christian went on his way, he came to a little ascent, which was cast up on purpose that pilgrims might see before them; up there, therefore, Christian went; and looking forward, he saw Faithful before him upon his journey. Then said Christian aloud, Ho, ho; so-ho; stay, and I will be your companion. At that Faithful looked behind him; to whom Christian cried again, Stay, stay, till I come up to you. But Faithful answered, No, I am upon my life, and the avenger of blood is behind me. At this Christian was somewhat moved, and putting to all his strength, he quickly got up with Faithful, and did also overrun him; so the last was first. Then did Christian vain-gloriously smile, because he had gotten the start of his brother; but not taking good heed to his feet, he suddenly stumbled and fell, and could not rise again until Faithful came up to help him. Then I saw in my dream, they went very lovingly on together, and had sweet discourse of all things that had happened to them in their pilgrimage. Then I saw in my dream, that when they were got out of the wilderness, they presently saw a town before them, and the name of that town is Vanity; and at the town there is a fair kept, called Vanity Fair. It is kept all the year long. It beareth the name of Vanity Fair because the town where it is kept is lighter than vanity, and also, because all that is there sold, or that cometh thither, is vanity; as is the saying of the wise, "All that cometh is vanity." This fair is no new erected business, but a thing of ancient standing. I will show you the original of it. Almost five thousand years ago there were pilgrims walking to the Celestial City, as these two honest persons are; and Beelzebub, Apollyon, and Legion, with their companions, perceiving by the path that the pilgrims made, that their way to the city lay through this town of Vanity, they contrived here to set up a fair; a fair wherein should be sold all sorts of vanity, and that it should last all the year long. Therefore at this fair are all such merchandise sold as houses, lands, trades, places, honors, preferments, titles, countries, kingdoms, lusts, pleasures; and delights of all sorts, such as harlots, wives, husbands, children, masters, servants, lives, blood, bodies, souls, silver, gold, pearls, precious stones, and what not. And moreover, at this fair there are at all times to be seen jugglings, cheats, games, plays, fools, apes, knaves, and rogues, and that of every kind. Here are to be seen, too, and that for nothing, thefts, murders, adulteries, false-swearers, and that of a blood-red color. And as, in other fairs of less moment, there are the several rows and streets under their proper names, where such and such wares are vended: so here likewise you have the proper places, rows, streets, namely, countries and kingdoms, where the wares of this fair are soonest to be found. Here is the Britain Row, the French Row, the Italian Row, the Spanish Row, the German Row, where several sorts of vanities are to be sold. But as in other fairs some one commodity is as the chief of all the fair, so the ware of Rome and her merchandise is greatly promoted in this fair; only our English nation, with some others, have taken a dislike thereat. Now, as I said, the way to the Celestial City lies just through this town where this lusty fair is kept; and he that would go to the city, and yet not go through this town, "must needs go out of the world." The Prince of princes himself, when here, went through this town to his own country, and that upon a fair-day, too; yea, and as I think, it was Beelzebub, the chief lord of this fair, that invited him to buy of his vanities, yea, would have made him lord of the fair, would he but have done him reverence as he went through the town. Yea, because he was such a person of honor Beelzebub had him from street to street, and showed him all the kingdoms of the world in a little time, that he might, if possible, allure that Blessed One to cheapen and buy some of his vanities; but he had no mind to the merchandise, and therefore left the town without laying out so much as one farthing upon these vanities. This fair, therefore, is an ancient thing of long standing, and a very great fair. Now these pilgrims, as I said, must needs go through this fair. Well, so they did; but, behold, even as they entered into the fair, all the people in the fair were moved, and the town itself, as it were, in a hubbub about them, and that for several reasons: For, First, The pilgrims were clothed with such kind of raiment as was diverse from the raiment of any that traded in that fair. The people, therefore, of the fair made a great gazing upon them; some said they were fools; some they were bedlams; and some they were outlandish men. Secondly, And as they wondered at their apparel, so they did likewise at their speech; for few could understand what they said. They naturally spoke the language of Canaan; but they that kept the fair were the men of this world. So that from one end of the fair to the other they seemed barbarians each to the other. Thirdly, But that which did not a little amuse the merchandisers was, that these pilgrims set very light by all their wares. They cared not so much as to look upon them; and if they called upon them to buy, they would put their fingers in their ears, and cry, "Turn away mine eyes from beholding vanity," and look upward, signifying that their trade and traffic was in heaven. One chanced mockingly, beholding the carriage of the men, to say unto them, "What will ye buy?" But they looking gravely upon him, said, "We buy the truth." At that, there was an occasion taken to despise the men the more; some mocking, some taunting, some speaking reproachfully, and some calling upon others to smite them. At last things came to a hubbub and great stir in the fair, insomuch that all order was confounded. Now was word presently brought to the great one of the fair, who quickly came down, and deputed some of his most trusty friends to take those men into examination about whom the fair was almost overturned. So the men were brought to examination; and they that sat upon them asked whence they came, whither they went, and what they did there in such an unusual garb. The men told them that they were pilgrims and strangers in the world, and that they were going to their own country, which was the heavenly Jerusalem; and that they had given no occasion to the men of the town, nor yet to the merchandisers, thus to abuse them, and to let them in their journey, except it was for that when one asked them what they would buy, they said they would buy the truth. But they that were appointed to examine them did not believe them to be any other than bedlams and mad, or else such as came to put all things into a confusion in the fair. Therefore they took them and beat them, and besmeared them with dirt, and then put them into the cage, that they might be made a spectacle to all the men of the fair. There, therefore, they lay for some time, and were made the objects of any man's sport, or malice, or revenge; the great one of the fair laughing still at all that befell them. But the men being patient, and "not rendering railing for railing, but contrariwise blessing," and giving good words for bad, and kindness for injuries done, some men in the fair that were more observing and less prejudiced than the rest, began to check and blame the baser sort for their continual abuses done by them to the men. They, therefore, in angry manner, let fly at them again, counting them as bad as the men in the cage, and telling them that they seemed confederates and should be made partakers of their misfortunes. The others replied, that, for aught they could see, the men were quiet and sober, and intended nobody any harm; and that there were many that traded in their fair that were more worthy to be put into the cage, yea, and pillory too, than were the men that they had abused. Thus, after divers words had passed on both sides--the men behaving themselves all the while very wisely and soberly before them--they fell to some blows among themselves, and did harm one to another. Then were these two poor men brought before their examiners again, and there charged as being guilty of the late hubbub that had been in the fair. So they beat them pitifully, and hanged irons upon them, and led them in chains up and down the fair, for an example and terror to others, lest any should speak in their behalf, or join themselves unto them. But Christian and Faithful behaved themselves yet more wisely, and received the ignominy and shame that was cast upon them with so much meekness and patience, that it won to their side--though but few in comparison of the rest--several of the men in the fair. This put the other party yet into a greater rage, insomuch that they concluded the death of these two men. Wherefore they threatened that neither cage nor irons should serve their turn, but that they should die for the abuse they had done, and for deluding the men of the fair. Then were they remanded to the cage again until further order should be taken with them. So they put them in, and made them fast in the stocks. Here, therefore, they called again to mind what they had heard from their faithful friend Evangelist, and were the more confirmed in their way and sufferings, by what he told them would happen to them. They also now comforted each other, that whose lot it was to suffer, even he should have the best of it; therefore each man secretly wished that he might have that preferment. But committing themselves to the all-wise disposal of him that ruleth all things, with much content they abode in the condition in which they were until they should be otherwise disposed of. Then a convenient time being appointed, they brought them forth to their trial, in order to their condemnation. When the time was come, they were brought before their enemies, and arraigned. The judge's name was Lord Hate-good; their indictment was one and the same in substance, though somewhat varying in form; the contents whereof was this: That they were enemies to, and disturbers of, the trade; that they had made commotions and divisions in the town, and had won a party to their own most dangerous opinions, in contempt of the law of their prince. Then Faithful began to answer, that he had only set himself against that which had set itself against Him that is higher than the highest. And, said he, as for disturbance, I make none, being myself a man of peace: the parties that were won to us, were won by beholding our truth and innocence, and they are only turned from the worse to the better. And as to the king you talk of, since he is Beelzebub, the enemy of our Lord, I defy him and all his angels. Then proclamation was made, that they that had aught to say for their lord the king against the prisoner at the bar, should forthwith appear, and give in their evidence. So there came in three witnesses, to wit, Envy, Superstition, and Pickthank. They were then asked, if they knew the prisoner at the bar; and what they had to say for their lord the king against him. Then stood forth Envy, and said to this effect: My lord, I have known this man a long time, and will attest upon oath before this honorable bench, that he is-- _Judge._ Hold--give him his oath. So they sware him. Then he said, My lord, this man, notwithstanding his plausible name, is one of the vilest men in our country; he neither regardeth prince nor people, law nor custom, but doeth all that he can to possess all men with certain of his disloyal notions, which he in the general calls principles of faith and holiness. And in particular, I heard him once myself affirm, that Christianity and the customs of our town of Vanity were diametrically opposite, and could not be reconciled. By which saying, my lord, he doth at once not only condemn all our laudable doings, but us in the doing of them. Then did the judge say to him, Hast thou any more to say? _Envy._ My lord, I could say much more, only I would not be tedious to the court. Yet if need be, when the other gentlemen have given in their evidence, rather than anything shall be wanting that will despatch him, I will enlarge my testimony against him. So he was bid to stand by. Then they called Superstition, and bid him look upon the prisoner at the bar. They also asked, what he could say for their lord the king against him. Then they sware him; so he began: _Super._ My lord, I have no great acquaintance with this man, nor do I desire to have further knowledge of him. However, this I know, that he is a very pestilent fellow, from some discourse I had with him, the other day, in this town; for then, talking with him, I heard him say, that our religion was naught, and such by which a man could by no means please God. Which saying of his, my lord, your lordship very well knows what necessarily thence will follow, to wit, that we still do worship in vain, are yet in our sins, and finally shall be damned: and this is that which I have to say. Then was Pickthank sworn, and bid say what he knew in behalf of their lord the king against the prisoner at the bar. _Pick._ My lord, and you gentlemen all, this fellow I have known of a long time, and have heard him speak things that ought not to be spoken; for he hath railed on our noble prince Beelzebub, and hath spoken contemptibly of his honorable friends, whose names are, the Lord Old Man, the Lord Carnal Delight, the Lord Luxurious, the Lord Desire of Vain Glory, my old Lord Lechery, Sir Having Greedy, with all the rest of our nobility; and he hath said, moreover, that if all men were of his mind, if possible, there is not one of these noblemen should have any longer a being in this town. Besides, he hath not been afraid to rail on you, my lord, who are now appointed to be his judge, calling you an ungodly villain, with many other suchlike vilifying terms, with which he hath bespattered most of the gentry of our town. When this Pickthank had told his tale, the judge directed his speech to the prisoner at the bar, saying, Thou runagate, heretic, and traitor, hast thou heard what these honest gentlemen have witnessed against thee? _Faith._ May I speak a few words in my own defence? _Judge._ Sirrah, sirrah, thou deservest to live no longer, but to be slain immediately upon the place; yet that all men may see our gentleness toward thee, let us hear what thou hast to say. _Faith._ 1. I say, then, in answer to what Mr. Envy hath spoken, I never said aught but this, that what rule, or laws, or customs, or people, were flat against the word of God, are diametrically opposite to Christianity. If I have said amiss in this, convince me of my error, and I am ready here before you to make my recantation. 2. As to the second, to wit, Mr. Superstition, and his charge against me, I said only this, that in the worship of God there is required a divine faith; but there can be no divine faith without a divine revelation of the will of God. Therefore, whatever is thrust into the worship of God, that is not agreeable to divine revelation, cannot be done but by a human faith, which faith will not be profitable to eternal life. 3. As to what Mr. Pickthank has said, I say--avoiding terms, as that I am said to rail, and the like--that the prince of this town, with all the rabblement, his attendants, by this gentleman named, are more fit for a being in hell than in this town and country. And so the Lord have mercy upon me. Then the judge called to the jury--who all this while stood by to hear and observe--Gentlemen of the jury, you see this man about whom so great an uproar hath been made in this town; you have also heard what these worthy gentlemen have witnessed against him; also you have heard his reply and confession: it lieth now in your breast to hang him, or save his life; but yet I think meet to instruct you in our law. There was an act made in the days of Pharaoh the Great, servant to our prince, that, lest those of a contrary religion should multiply, and grow too strong for him, their males should be thrown into the river. There was also an act made in the day of Nebuchadnezzar the Great, another of his servants, that whoever would not fall down and worship his golden image, should be thrown into a fiery furnace. There was also an act made in the days of Darius, that whoso for some time called upon any God but him, should be cast into the lions' den. Now, the substance of these laws this rebel has broken, not only in thought--which is not to be borne--but also in word and deed; which must, therefore, needs be intolerable. For that of Pharaoh, his law was made upon a supposition, to prevent mischief, no crime being yet apparent; but here is a crime apparent. For the second and third, you see he disputeth against our religion; and for the treason that he hath confessed, he deserveth to die the death. Then went the jury out, whose names were Mr. Blindman, Mr. No-good, Mr. Malice, Mr. Lovelust, Mr. Liveloose, Mr. Heady, Mr. High-mind, Mr. Enmity, Mr. Liar, Mr. Cruelty, Mr. Hatelight, and Mr. Implacable; who everyone gave in his private verdict against him among themselves, and afterward unanimously concluded to bring him in guilty before the judge. And first among themselves, Mr. Blindman, the foreman, said, I see clearly that this man is a heretic. Then said Mr. No-good, Away with such a fellow from the earth. Ay, said Mr. Malice, for I hate the very looks of him. Then said Mr. Lovelust, I could never endure him. Nor I, said Mr. Liveloose, for he would always be condemning my way. Hang him, hang him, said Mr. Heady. A sorry scrub, said Mr. High-mind. My heart riseth against him, said Mr. Enmity. He is a rogue, said Mr. Liar. Hanging is too good for him, said Mr. Cruelty. Let us despatch him out of the way, said Mr. Hatelight. Then said Mr. Implacable, Might I have all the world given me, I could not be reconciled to him; therefore, let us forthwith bring him in guilty of death. And so they did; therefore he was presently condemned to be had from the place where he was, to the place from whence he came, and there to be put to the most cruel death that could be invented. They, therefore, brought him out, to do with him according to their law: and first they scourged him, then they buffeted him, then they lanced his flesh with knives; after that they stoned him with stones; then pricked him with their swords; and last of all, they burned him to ashes at the stake. Thus came Faithful to his end. Now I saw that there stood behind the multitude a chariot and a couple of horses, waiting for Faithful, who, so soon as his adversaries had despatched him, was taken up into it, and straightway was carried up through the clouds with sound of trumpet, the nearest way to the celestial gate. But as for Christian, he had some respite, and was remanded back to prison; so he there remained for a space. But he who overrules all things, having the power of their rage in his own hand, so wrought it about, that Christian for that time escaped them, and went his way. And as he went he sang, saying: Well, Faithful, thou hast faithfully profest Unto thy Lord, with whom thou shall be blest, When faithless ones, with all their vain delights, Are crying out under their hellish plights; Sing, Faithful, sing, and let thy name survive, For though they killed thee, thou art yet alive. Now I saw in my dream that Christian went not forth alone; for there was one whose name was Hopeful--being so made by the beholding of Christian and Faithful in their words and behavior, in their sufferings at the fair--who joined himself unto him, and entering into a brotherly covenant, told him that he would be his companion. Thus one died to bear testimony to the truth, and another rises out of his ashes to be a companion with Christian in his pilgrimage. This Hopeful also told Christian, that there were many more of the men in the fair that would take their time and follow after. I saw then that they went on their way to a pleasant river, which David the king called "the river of God," but John, "the river of the water of life." Now their way lay just upon the bank of this river; here, therefore, Christian and his companion walked with great delight; they drank also of the water of the river, which was pleasant and enlivening to their weary spirits. Besides, on the banks of this river, on either side, were green trees, with all manner of fruit; and the leaves they ate to prevent surfeits, and other diseases that are incident to those who heat their blood by travel. On either side of the river was also a meadow, curiously beautified with lilies; and it was green all the year long. In this meadow they lay down and slept, for here they might lie down safely. When they awoke, they gathered again of the fruit of the trees, and drank again of the water of the river, and then lay down again to sleep. Thus they did several days and nights. Then they sang: Behold ye how these crystal streams do glide, To comfort pilgrims by the highway-side, The meadows green, besides their fragrant smell, Yield dainties for them; and he who can tell What pleasant fruit, yea, leaves, these trees do yield, Will soon sell all, that he may buy this field. So when they were disposed to go on--for they were not as yet at their journey's end--they ate and drank, and departed. Now I beheld in my dream, that they had not journeyed far, but the river and the way for a time parted, at which they were not a little sorry; yet they durst not go out of the way. Now the way from the river was rough, and their feet tender by reason of their travels; so the souls of the pilgrims were much discouraged because of the way. Wherefore still as they went on, they wished for a better way. Now a little before them, there was on the left hand of the road a meadow, and a stile to go over into it, and that meadow is called By-path Meadow. Then said Christian to his fellow, If this meadow lieth along by our wayside, let's go over into it. Then he went to the stile to see, and behold a path lay along by the way on the other side of the fence. It is according to my wish, said Christian; here is the easiest going; come, good Hopeful, and let us go over. _Hope._ But, how if this path should lead us out of the way? That is not likely, said the other. Look, doth it not go along by the wayside? So Hopeful, being persuaded by his fellow, went after him over the stile. When they were gone over, and were got into the path, they found it very easy for their feet; and withal, they looking before them, espied a man walking as they did, and his name was Vain Confidence; so they called after him, and asked him whither that way led. He said, To the celestial gate. Look, said Christian, did not I tell you so? by this you may see we are right. So they followed, and he went before them. But behold the night came on, and it grew very dark; so that they that were behind lost the sight of him that went before. He therefore that went before--Vain Confidence by name--not seeing the way before him, fell into a deep pit, which was on purpose there made, by the prince of those grounds, to catch vainglorious fools withal, and was dashed in pieces with his fall. Now Christian and his fellow heard him fall. So they called to know the matter, but there was none to answer, only they heard a groaning. Then said Hopeful, Where are we now? Then was his fellow silent, as mistrusting that he had led him out of the way; and now it began to rain, and thunder and lighten in a most dreadful manner, and the water rose amain. Then Hopeful groaned in himself, saying, Oh that I had kept on my way! _Chr._ Who could have thought that this path should have led us out of the way? _Hope._ I was afraid on it at the very first, and therefore gave you that gentle caution. I would have spoken plainer, but that you are older than I. _Chr._ Good brother, be not offended; I am sorry I have brought thee out of the way, and that I have put thee into such imminent danger. Pray, my brother, forgive me; I did not do it of an evil intent. _Hope._ Be comforted, my brother, for I forgive thee; and believe, too, that this shall be for our good. _Chr._ I am glad I have with me a merciful brother; but we must not stand here; let us try to go back again. _Hope._ But, good brother, let me go before. _Chr_: No, if you please, let me go first, that if there be any danger, I may be first therein, because by my means we are both gone out of the way. No, said Hopeful, you shall not go first, for your mind being troubled may lead you out of the way again. Then, for their encouragement, they heard the voice of one saying, "Let thine heart be toward the highway, even the way that thou wentest; turn again." But by this time the waters were greatly risen, by reason of which the way of going back was very dangerous. (Then I thought that it is easier going out of the way when we are in, than going in when we are out.) Yet they adventured to go back; but it was so dark, and the flood was so high, that in their going back they had like to have drowned nine or ten times. Neither could they, with all the skill they had, get again to the stile that night. Wherefore at last, lighting under a little shelter, they sat down there until the day brake; but, being weary, they fell asleep. Now there was, not far from the place they lay, a castle, called Doubting Castle, the owner whereof was Giant Despair, and it was in his grounds they now were sleeping: wherefore he, getting up in the morning early, and walking up and down in his fields, caught Christian and Hopeful asleep in his grounds. Then with a grim and surly voice he bid them awake, and asked them whence they were, and what they did in his grounds. They told him they were pilgrims, and that they had lost their way. Then said the Giant, You have this night trespassed on me by trampling in and lying on my grounds, and therefore you must go along with me. So they were forced to go, because he was stronger than they. They also had but little to say, for they knew themselves in a fault. The Giant, therefore, drove them before him, and put them into his castle, in a very dark dungeon, nasty, and stinking to the spirits of these two men. Here, then, they lay from Wednesday morning till Saturday night, without one bit of bread, drop of drink, or light, or any to ask how they did; they were, therefore, here in evil case, and were far from friends and acquaintance. Now in this place Christian had double sorrow, because it was through his unadvised counsel that they were brought into this distress. Now Giant Despair had a wife and her name was Diffidence: so when he was gone to bed he told his wife what he had done, to wit, that he had taken a couple of prisoners, and cast them into his dungeon for trespassing on his grounds. Then he asked her also what he had best to do further with them. So she asked him what they were, whence they came, and whither they were bound, and he told her. Then she counselled him, that when he arose in the morning he should beat them without mercy. So when he arose, he getteth him a grievous crabtree cudgel, and goes down into the dungeon to them, and there first falls to rating of them as if they were dogs, although they never gave him a word of distaste. Then he falls upon them, and beats them fearfully, in such sort that they were not able to help themselves, or to turn them upon the floor. This done, he withdraws and leaves them there to condole their misery, and to mourn under their distress: so all that day they spent their time in nothing but sighs and bitter lamentations. The next night she, talking with her husband further about them, and understanding that they were yet alive, did advise him to counsel them to make away with themselves. So when morning was come, he goes to them in a surly manner, as before, and perceiving them to be very sore with the stripes that he had given them the day before, he told them, that since they were never like to come out of that place, their only way would be forthwith to make an end of themselves, either with a knife, halter, or poison: for why, said he, should you choose to live, seeing it is attended with so much bitterness? But they desired him to let them go. With that he looked ugly upon them, and rushing to them, had doubtless made an end of them himself, but that he fell into one of his fits--for he sometimes in sunshiny weather fell into fits--and lost for a time the use of his hands; wherefore he withdrew, and left them as before to consider what to do. Then did the prisoners consult between themselves, whether it were best to take his counsel or no; and thus they began to discourse. Brother, said Christian, what shall we do? The life that we now live is miserable. For my part, I know not whether it is best to live thus, or to die out of hand. My soul chooseth strangling rather than life, and the grave is more easy for me than this dungeon. Shall we be ruled by the Giant? _Hope._ Indeed our present condition is dreadful, and death would be far more welcome to me than thus forever to abide; but yet let us consider, the Lord of the country to which we are going hath said, "Thou shalt do no murder," no, not to another man's person, much more then are we forbidden to take his counsel to kill ourselves. Besides, he that kills another, can but commit murder upon his body; but for one to kill himself, is to kill body and soul at once. And, moreover, my brother, thou talkest of ease in the grave, but hast thou forgotten the hell whither for certain the murderers go? for "no murderer hath eternal life," etc. And let us consider again, that all the law is not in the hand of Giant Despair; others, so far as I can understand, have been taken by him as well as we, and yet have escaped out of his hands. Who knows but that God, who made the world, may cause that Giant Despair may die; or that at some time or other he may forget to lock us in; or but he may, in a short time, have another of his fits before us, and he may lose the use of his limbs? And if ever that should come to pass again, for my part, I am resolved to pluck up the heart of a man, and to try my utmost to get from under his hand. I was a fool that I did not try to do it before. But however, my brother, let us be patient, and endure awhile; the time may come that may give us a happy release; but let us not be our own murderers. With these words Hopeful at present did moderate the mind of his brother; so they continued together in the dark that day, in their sad and doleful condition. Well, toward evening the Giant goes down into the dungeon again, to see if his prisoners had taken his counsel. But when he came there he found them alive; and truly alive was all; for now, what for want of bread and water, and by reason of the wounds they received when he beat them, they could do little but breathe. But I say he found them alive; at which he fell into a grievous rage, and told them, that seeing they had disobeyed his counsel, it should be worse with them than if they had never been born. At this they trembled greatly, and I think that Christian fell into a swoon; but coming a little to himself again, they renewed their discourse about the Giant's counsel, and whether yet they had best take it or no. Now Christian again seemed for doing it; but Hopeful made his second reply as followeth: My brother, said he, rememberest thou not how valiant thou hast been heretofore? Apollyon could not crush thee, nor could all that thou didst hear, or see, or feel, in the Valley of the Shadow of Death. What hardship, terror, and amazement, hast thou already gone through! and art thou now nothing but fears? Thou seest that I am in the dungeon with thee, a far weaker man by nature than thou art. Also this Giant hath wounded me as well as thee, and also cut off the bread and water from my mouth, and with thee I mourn without the light. But let us exercise a little more patience. Remember how thou playedst the man at Vanity Fair, and wast neither afraid of the chain nor cage, nor yet of bloody death; wherefore let us--at least to avoid the shame that it becomes not a Christian to be found in--bear up with patience as well as we can. Now night being come again, and the Giant and his wife in bed, she asked him concerning the prisoners, and if they had taken his counsel; to which he replied, They are sturdy rogues; they choose rather to bear all hardships than to make away with themselves. Then said she, Take them into the castle-yard to-morrow, and show them the bones and skulls of those that thou hast already despatched, and make them believe, ere a week comes to an end, thou wilt tear them in pieces, as thou hast done their fellows before them. So when the morning was come, the Giant goes to them again, and takes them into the castle-yard, and shows them as his wife had bidden him. These, said he, were pilgrims, as you are, once, and they trespassed on my grounds as you have done; and when I thought fit I tore them in pieces, and so within ten days I will do you; go, get you down to your den again. And with that he beat them all the way thither. They lay, therefore, all day on Saturday in a lamentable case, as before. Now when night was come, and when Mrs. Diffidence and her husband, the Giant, were got to bed, they began to renew their discourse of their prisoners; and withal the old Giant wondered that he could neither by his blows nor counsel bring them to an end. And with that his wife replied, I fear, said she, that they live in hopes that some will come to relieve them; or that they have picklocks about them, by the means of which they hope to escape. And sayest thou so, my dear? said the Giant; I will therefore search them in the morning. Well, on Saturday, about midnight, they began to pray, and continued in prayer till almost break of day. Now, a little before it was day, good Christian, as one half amazed, broke out into this passionate speech: What a fool, quoth he, am I, to lie in a stinking dungeon, when I may as well walk at liberty! I have a key in my bosom, called Promise, that will, I am persuaded, open any lock in Doubting Castle. Then said Hopeful, That's good news; good brother, pluck it out of thy bosom, and try. Then Christian pulled it out of his bosom, and began to try at the dungeon door, whose bolt, as he turned the key, gave back, and the door flew open with ease, and Christian and Hopeful both came out. Then he went to the outward door that leads into the castle-yard, and with his key opened that door also. After that he went to the iron gate, for that must be opened too, but that lock went desperately hard, yet the key did open it. Then they thrust open the gate to make their escape with speed; but that gate as it opened, made such a creaking that it waked Giant Despair, who hastily rising to pursue his prisoners, felt his limbs to fail; for his fits took him again, so that he could by no means go after them. Then they went on, and came to the King's highway again, and so were safe, because they were out of his jurisdiction. Now, when they were gone over the stile, they began to contrive with themselves what they should do at that stile, to prevent those that shall come after from falling into the hands of Giant Despair. So they consented to erect there a pillar, and to engrave upon the side thereof this sentence: "Over this stile is the way to Doubting Castle, which is kept by Giant Despair, who despiseth the King of the Celestial Country, and seeks to destroy, his holy pilgrims." Many, therefore, that followed after, read what was written, and escaped the danger. This done, they sang as follows: Out of the way we went, and then we found What 'twas to tread upon forbidden ground; And let them that come after have a care, Lest they for trespassing, his pris'ners are, Whose castle's Doubting, and whose name's Despair. They then went till they came to the Delectable Mountains, which mountains belong to the Lord of that hill of which we have spoken before. So they went up to the mountains, to behold the gardens and orchards, the vineyards and fountains of water; where also they drank and washed themselves, and did freely eat of the vineyards. Now there were on the tops of these mountains shepherds feeding their flocks, and they stood by the highway-side. The pilgrims, therefore, went to them, and leaning upon their staffs--as is common with weary pilgrims when they stand to talk with any by the way--they asked, Whose Delectable Mountains are these, and whose be the sheep that feed upon them? _Shep._ These mountains are Immanuel's Land, and they are within sight of his city; and the sheep also are his, and he laid down his life for them. _Chr._ Is this the way to the Celestial City? _Shep._ You are just in your way. _Chr._ How far is it thither? _Shep._ Too far for any but those who shall get thither, indeed. _Chr._ Is the way safe, or dangerous? _Shep._ Safe for those for whom it is to be safe; but transgressors shall fall therein. _Chr._ Is there in this place any relief for pilgrims that are weary and faint in the way? _Shep._ The Lord of these mountains hath given us a charge not to be forgetful to entertain strangers; therefore, the good of the place is before you. I saw also in my dream, that when the Shepherds perceived that they were wayfaring men, they also put questions to them, to which they made answer as in other places, as, Whence came you? and, How got you into the way? and, By what means have you persevered therein? for but few of them that begin to come hither, do show their faces on these mountains. But when the Shepherds heard their answers, being pleased therewith, they looked very lovingly upon them, and said, Welcome to the Delectable Mountains. The shepherds, I say, whose names were Knowledge, Experience, Watchful, and Sincere, took them by the hand, and had them to their tents, and made them partake of what was ready at present. They said, moreover, We would that you should stay here awhile, to be acquainted with us, and yet more to solace yourselves with the good of these Delectable Mountains. They then told them that they were content to stay. So they went to rest that night, because it was very late. Then I saw in my dream, that in the morning the Shepherds called up Christian and Hopeful to walk with them upon the Mountains. So they went forth with them, and walked awhile, having a pleasant prospect on every side. Then said the Shepherds one to another, Shall we show these pilgrims some wonders? So when they had concluded to do it, they had them first to the top of a hill, called Error, which was very steep on the furthest side, and bid them look down to the bottom. So Christian and Hopeful looked down, and saw at the bottom several men dashed all to pieces by a fall they had from the top. Then said Christian, What meaneth this? The Shepherds answered, Have you not heard of them that were made to err, by hearkening to Hymeneus and Philetus, as concerning the faith of the resurrection of the body? They answered, Yes. Then said the Shepherds, Those that you see dashed in pieces at the bottom of this mountain are they; and they have continued to this day unburied, as you see, for an example to others to take heed how they clamber too high, or how they come too near the brink of this mountain. Then I saw that they had them to the top of another mountain, and the name of that is Caution, and bid them look afar off; which, when they did, they perceived, as they thought, several men walking up and down among the tombs that were there; and they perceived that the men were blind, because they stumbled sometimes upon the tombs, and because they could not get out from among them. Then said Christian, What means this? The Shepherds then answered, Did you not see a little below these mountains a stile that led into a meadow, on the left hand of this way? They answered, Yes. Then said the Shepherds, From that stile there goes a path that leads directly to Doubting Castle, which is kept by Giant Despair; and these men, pointing to them among the tombs, came once on pilgrimage, as you do now, even until they came to that same stile. And because the right way was rough in that place, they chose to go out of it into that meadow, and there were taken by Giant Despair, and cast into Doubting Castle, where, after they had awhile been kept in the dungeon, he at last did put out their eyes, and led them among those tombs, where he has left them to wander to this very day, that the saying of the wise man might be fulfilled, "He that wandereth out of the way of understanding shall remain in the congregation of the dead." Then Christian and Hopeful looked one upon another, with tears gushing out, but yet said nothing to the Shepherds. Then I saw in my dream, that the Shepherds had them to another place in a bottom, where was a door on the side of a hill; and they opened the door, and bid them look in. They looked in, therefore, and saw that within it was very dark and smoky; they also thought that they heard there a rumbling noise, as of fire, and a cry of some tormented, and they smelled the scent of brimstone. Then said Christian, What means this? The Shepherds told them, This is a by-way to hell, a way that hypocrites go in at; namely, such as sell their birthright, with Esau; such as sell their Master, with Judas; such as blaspheme the gospel, with Alexander; and that lie and dissemble, with Ananias and Sapphira his wife. Then said Hopeful to the Shepherds, I perceive that these had on them, even every one, a show of pilgrimage, as we have now; had they not? _Shep._ Yes, and held it a long time too. _Hope._ How far might they go on in pilgrimage in their day, since they, notwithstanding, were thus miserably cast away? _Shep._ Some further, and some not so far as these mountains. Then said the pilgrims one to another, We have need to cry to the Strong for strength. _Shep._ Ay, and you will have need to use it, when you have it too. By this time the pilgrims had a desire to go forward, and the Shepherds a desire they should; so they walked together toward the end of the mountains. Then said the Shepherds one to another, Let us here show the pilgrims the gate of the Celestial City, if they have skill to look through our perspective-glass. The pilgrims then lovingly accepted the motion; so they had them to the top of a high hill, called Clear, and gave them the glass to look. Then they tried to look; but the remembrance of that last thing that the Shepherds had shown them made their hands shake, by means of which impediment they could not look steadily through the glass; yet they thought they saw something like the gate, and also some of the glory of the place. Thus they went away and sang: Thus by the Shepherds secrets are reveal'd Which from all other men are kept conceal'd: Come to the Shepherds, then, if you would see Things deep, things hid, and that mysterious be. When they were about to depart, one of the Shepherds gave them a note of the way. Another of them bid them beware of the Flatterer. The third bid them take heed that they sleep not upon Enchanted Ground. And the fourth bid them God speed. They went then till they came at a place where they saw a way put itself into their way, and seeming withal to lie as straight as the way which they should go; and here they knew not which of the two to take, for both seemed straight before them; therefore, here they stood still to consider. And as they were thinking about the way, behold, a man black of flesh, but covered with a very light robe, vame to them, and asked them why they stood there. They answered, they were going to the Celestial City, but knew not which of these ways to take. Follow me, said the man; it is thither that I am going. So they followed him in the way that but now came into the road, which by degrees turned, and turned them so from the city that they desired to go to, that in a little time their faces were turned from it; yet they followed him. But by and by, before they were aware, he led them both within the compass of a net, in which they were both so entangled that they knew not what to do; and with that the white robe fell off the black man's back. Then they saw where they were. Wherefore there they lay crying some time, for they could not get themselves out. Then said Christian to his fellow, Now do I see myself in an error. Did not the Shepherds bid us beware of the Flatterer? As is the saying of the wise man, so we have found it this day: "A man that flattereth his neighbor spreadeth a net for his feet." _Hope._ They also gave us a note of directions about the way, for our more sure finding thereof; but therein we have also forgotten to read, and not kept ourselves from the paths of the destroyer. Here David was wiser than we, for, saith he, "Concerning the works of men, by the word of thy lips I have kept me from the paths of the destroyer." Thus they lay bewailing themselves in the net. At last they espied a Shining One coming toward them with a whip of small cords in his hand. When he was come to the place where they were, he asked them whence they came, and what they did there. They told him that they were poor pilgrims going to Zion, but were led out of their way by a black man clothed in white, who bid us, said they, follow him, for he was going thither too. Then said he with a whip, It Flatterer, a false apostle, that hath transformed himself into an angel of light. So he rent the net, and let the men out. Then said he to them, Follow me, that I may set you in your way again. So he led them back to the way which they had left to follow the Flatterer. Then he asked them, saying, Where did you lie the last night? They said, With the Shepherds upon the Delectable Mountains. He asked them if they had not a note of directions for the way. They answered, Yes. But did you not, said he, when you were at a stand, pluck out and read your note? They answered, No. He asked them, Why? They said they forgot. He asked, moreover, if the Shepherds did not bid them beware of the Flatterer. They answered, Yes; but we did not imagine, said they, this fine-spoken man had been he. Then I saw in my dream, that he commanded them to lie down; which when they did, he chastised them sore, to teach them the good way wherein they should walk; and as he chastised them, he said, "As many as I love I rebuke and chasten; be zealous, therefore, and repent." This done, he bids them go on their way, and take good heed to the other directions of the Shepherds. So they thanked him for all his kindness, and went softly along the right way, singing: Come hither, you that walk along the way, See how the pilgrims fare that go astray: They catched are in an entangled net, 'Cause they good counsel lightly did forget. 'Tis true they rescued were; but yet, you see, They're scourg'd to boot: let this your caution be. Now, after awhile, they perceived afar off one coming softly and alone, all along the highway to meet them. Then said Christian to his fellow, Yonder is a man with his back toward Zion, and he is coming to meet us. _Hope._ I see him; let us take heed to ourselves now lest he should prove a flatterer also. So he drew nearer and nearer, and at last came up to them. His name was Atheist, and he asked them whither they were going. _Chr._ We are going to the Mount Zion. Then Atheist fell into a very great laughter. _Chr._ What's the meaning of your laughter? _Atheist._ I laugh to see what ignorant persons you are, to take upon you so tedious a journey, and yet are like to have nothing but your travel for your pains. _Chr._ Why man, do you think we shall not be received? _Atheist._ Received! There is no such place as you dream of in all this world. _Chr._ But there is in the world to come. _Atheist._ When I was at home in my own country, I heard as you now affirm, and from that hearing went out to see, and have been seeking this city these twenty years, but find no more of it than I did the first day I set out. _Chr._ We have both heard, and believe, that there is such a place to be found. _Atheist._ Had not I, when at home, believed, I had not come thus far to seek; but finding none--and yet I should had there been such a place to be found, for I have gone to seek it further than you--I am going back again, and will seek to refresh myself with the things that I then cast away for hopes of that which I now see is not. Then said Christian to Hopeful his companion, Is it true which this man hath said? _Hope._ Take heed, he is one of the flatterers. Remember what it hath cost us once already for hearkening to such kind fellows. What? no Mount Zion? Did we not see from the Delectable Mountains the gate of the city? Also, are we not now to walk by faith? Let us go on, lest the man with the whip overtake us again. You should have taught me that lesson, which I will round you in the ears withal: "Cease, my son, to hear the instruction that causeth to err from the words of knowledge." I say, my brother, cease to hear him, and let us believe to the saving of the soul. _Chr._ My brother, I did not put the question to thee, for that I doubted of the truth of our belief myself, but to prove thee, and to fetch from thee a fruit of the honesty of thy heart. As for this man, I know that he is blinded by the god of this world. Let thee and me go on, knowing that we have belief of the truth, and no lie is of the truth. _Hope._ Now do I rejoice in hope of the glory of God. So they turned away from the man, and he, laughing at them, went his way. I then saw in my dream that they went on until they came into a certain country, whose air naturally tended to make one drowsy, if he came a stranger into it. And here Hopeful began to be very dull, and heavy to sleep; wherefore he said unto Christian: I do now begin to grow so drowsy that I can scarcely hold open mine eyes; let us lie down and take one nap. By no means, said the other, lest sleeping we never awake more. _Hope._ Why, my brother? sleep is sweet to the laboring man; we may be refreshed if we take a nap. _Chr._ Do you not remember that one of the Shepherds bid us to beware of the Enchanted Ground? He meant by that, that we should beware of sleeping: wherefore, "let us not sleep as others do, but let us watch and be sober." _Hope._ I acknowledge myself in a fault; and had I been here alone, I had by sleeping run the danger of death. I see it is true that the wise man saith, "Two are better than one." Hitherto hath thy company been my mercy; and thou shalt have a good reward for thy labor. Now then, said Christian, to prevent drowsiness in this place, let us fall into good discourse. With all my heart, said the other. Now I saw in my dream, that the pilgrims were got over the Enchanted Ground, and entering into the country of Beulah; whose air was very sweet and pleasant; the way lying directly through it, they solaced themselves there for a season. Yea, here they heard continually the singing of birds, and saw every day the flowers appear in the earth, and heard the voice of the turtle in the land. In this country the sun shineth night and day; wherefore this was beyond the Valley of the Shadow of Death, and also out of the reach of Giant Despair; neither could they from this place so much as see Doubting Castle. Here they were within sight of the city they were going to; also here met them some of the inhabitants thereof; for in this land the Shining Ones commonly walked, because it was upon the borders of heaven. In this land also the contract between the Bride and the Bridegroom was renewed; yea, here, "as the bridegroom rejoiceth over the bride, so doth their God rejoice over them." Here they had no want of corn and wine; for in this place they met with abundance of what they had sought for in all their pilgrimages. Here they heard voices from out of the city, loud voices, saying, "Say ye to the daughter of Zion, Behold thy salvation cometh! Behold, His reward is with him!" Here all the inhabitants of the country called them "the holy people, the redeemed of the Lord, sought out," etc. Now, as they walked in this land, they had more rejoicing than in parts more remote from the kingdom to which they are bound; and drawing near to the city, they had yet a more perfect view thereof. It was builded of pearls and precious stones, also the streets thereof were paved with gold; so that, by reason of the natural glory of the city, and the reflection of the sunbeams upon it, Christian with desire fell sick; Hopeful also had a fit or two of the same disease: wherefore here they lay by it awhile, crying out because of their pangs, "If you see my Beloved, tell him that I am sick of love." But, being a little strengthened, and better able to bear their sickness, they walked on their way, and came yet nearer and nearer, where were orchards, vineyards, and gardens, and their gates opened into the highway. Now, as they came up to these places behold the gardener stood in the way; to whom the pilgrims said, Whose goodly vineyards and gardens are these? He answered, They are the King's, and are planted here for his own delights, and also for the solace of pilgrims. So the gardener had them into the vineyards, and bid them refresh themselves with the dainties. He also showed them there the King's walks and the arbors where he delighteth to be: and here they tarried and slept. Now, I beheld in my dream that they talked more in their sleep at this time than ever they did in all their journey, and being in a muse thereabout, the gardener said even to me, Wherefore musest thou at the matter: it is the nature of the fruit of the grapes of these vineyards "to go down so sweetly as to cause the lips of them that are asleep to speak." So I saw that when they awoke they addressed themselves to go up to the city. But, as I said, the reflection of the sun upon the city--for the city was pure gold--was so extremely glorious that they could not as yet with open face behold it, but through an instrument made for that purpose. So I saw, that as they went on, there met them two men in raiment that shone like gold, also their faces shone as the light. These men asked the pilgrims whence they came; and they told them. They also asked them where they had lodged, what difficulties and dangers, what comforts and pleasures, they had met in the way; and they told them. Then said the men that met them, You have but two difficulties more to meet with, and then you are in the city. Christian then and his companion asked the men to go along with them: so they told them that they would: But, said they, you must obtain it by your own faith. So I saw in my dream that they went on together till they came in sight of the gate. Now I further saw, that between them and the gate was a river: but there was no bridge to go over; and the river was very deep. At the sight therefore of this river the pilgrims were much stunned; but the men that went with them said, You must go through or you cannot come at the gate. The pilgrims then began to inquire if there was no other way to the gate. To which they answered, Yes; but there hath not any, save two, to wit, Enoch and Elijah, been permitted to tread that path since the foundation of the world, nor shall until the last trumpet shall sound. The pilgrims then, especially Christian, began to despond in their minds, and looked this way and that, but no way could be found by them by which they might escape the river. Then they asked the men if the waters were all of a depth. They said, No; yet they could not help them in that case; for, said they, you shall find it deeper or shallower as you believe in the King of the place. They then addressed themselves to the water, and entering, Christian began to sink, and crying out to his good friend Hopeful, he said, I sink in deep waters; the billows go over my head, all his waves go over me. Then said the other, Be of good cheer, my brother: I feel the bottom, and it is good. Then said Christian, Ah, my friend, "the sorrows of death have compassed me about," I shall not see the land that flows with milk and honey. And with that a great darkness and horror fell upon Christian, so that he could not see before him. Also here he in a great measure lost his senses, so that he could neither remember nor orderly talk of any of those sweet refreshments that he had met with in the way of his pilgrimage. But all the words that he spoke still tended to discover that he had horror of mind, and heart-fears that he should die in that river, and never obtain entrance in at the gate. Here also, as they that stood by perceived, he was much in the troublesome thoughts of the sins that he had committed, both since and before he began to be a pilgrim. It was also observed, that he was troubled with apparitions of hobgoblins and evil spirits; for ever and anon he would intimate so much by words. Hopeful therefore here had much ado to keep his brother's head above water; yea, sometimes he would be quite gone down, and then, ere awhile, he would rise up again half dead. Hopeful also would endeavor to comfort him, saying, Brother, I see the gate, and men standing by to receive us; but Christian would answer, It is you, it is you they wait for; you have been hopeful ever since I knew you. And so have you, said he to Christian. Ah, brother! said he, surely if I was right, he would now arise to help me; but for my sins he hath brought me into the snare, and hath left me. Then said Hopeful, My brother, you have quite forgot the text where it is said of the wicked, "There are no bands in their death, but their strength is firm; they are not troubled as other men, neither are they plagued like other men." These troubles and distresses that you go through in these waters, are no sign that God hath forsaken you; but are sent to try you, whether you will call to mind that which heretofore you have received of his goodness, and live upon him in your distresses. Then I saw in my dream, that Christian was in a muse awhile. To whom also Hopeful added these words, Be of good cheer, Jesus Christ maketh thee whole. And with that Christian brake out with a loud voice, Oh, I see him again; and he tells me "When thou passest through the waters, I shall be with thee; and through the rivers, they shall not overflow thee." Then they both took courage, and the enemy was, after that, as still as a stone, until they were gone over. Christian, therefore, presently found ground to stand upon, and so it followed that the rest of the river was but shallow. Thus they got over. Now upon the bank of the river, on the other side, they saw the two shining men again, who there waited for them. Wherefore being come out of the river, they saluted them, saying, We are ministering spirits, sent forth to minister for those that shall be heirs of salvation. Thus they went along toward the gate. Now you must note, that the city stood upon a mighty hill; but the pilgrims went up that hill with ease, because they had these two men to lead them up by the arms: they had likewise left their mortal garments behind them in the river; for though they went in with them, they came out without them. They therefore went up here with much agility and speed, though the foundation upon which the city was framed was higher than the clouds; they therefore went up through the regions of the air, sweetly talking as they went, being comforted because they safely got over the river, and had such glorious companions to attend them. The talk that they had with the Shining Ones was about the glory of the place; who told them that the beauty and glory of it was inexpressible. There, said they, is "the Mount Zion, the heavenly Jerusalem, the innumerable company of angels, and the spirits of just men made perfect." You are going now, said they, to the paradise of God, where you shall see the tree of life, and eat of the never fading fruits thereof: and when you come there you shall have white robes given you, and your walk and talk shall be every day with the King, even all the days of eternity. There you shall not see again such things as you saw when you were in the lower region upon the earth; to wit, sorrow, sickness, affliction, and death; "For the former things are passed away." You are going now to Abraham, to Isaac, and Jacob, and to the prophets, men that God hath taken away from the evil to come, and that are now "resting upon their beds, each one walking in his righteousness." The men then asked, What must we do in the holy place? To whom it was answered, You must there receive the comfort of all your toil, and have joy for all your sorrow; you must reap what you have sown, even the fruit of all your prayers, and tears, and sufferings for the King by the way. In that place you must wear crowns of gold, and enjoy the perpetual sight and vision of the Holy One; for "there you shall see him as he is." There also you shall serve him continually with praise, with shouting and thanksgiving, whom you desired to serve in the world, though with much difficulty, because of the infirmity of your flesh. There your eyes shall be delighted with seeing, and your ears with hearing the pleasant voice of the Mighty One. There you shall enjoy your friends again that are gone hither before you; and there you shall with joy receive even every one that follows into the holy place after you. There also you shall be clothed with glory and majesty, and put in an equipage fit to ride out with the King of Glory. When he shall come with sound of trumpet in the clouds, as upon the wings of the wind, you shall come with him; and when he shall sit upon the throne of judgment, you shall sit by him; yea, and when he shall pass sentence upon all the workers of iniquity, let them be angels or men, you also shall have a voice in that judgment, because they were his and your enemies. Also, when he shall again return to the city, you shall go too with sound of trumpet, and be ever with him. Now, while they were thus drawing toward the gate, behold a company of the heavenly host came out to meet them; to whom it was said by the other two Shining Ones, These are the men that have loved our Lord, when they were in the world, and that have left all for his holy name; and he has sent us to fetch them, and we have brought them thus far on their desired journey, that they may go in and look their Redeemer in the face with joy. Then the heavenly host gave a great shout, saying, "Blessed are they that are called to the marriage supper of the Lamb." There came out also at this time to meet them several of the King's trumpeters, clothed in white and shining raiment, who with melodious voices and loud, made even the heavens to echo with their sound. These trumpeters saluted Christian and his fellow with ten thousand welcomes from the world; and this they did with shouting and sound of trumpet. This done, they compassed them round on every side; some went before, some behind, and some on the right hand, and some on the left--as it were to guard them through the upper regions--continually sounding as they went, with melodious noise, in notes on high; so that the very sight was to them that could behold it as if heaven itself was come down to meet them. Thus therefore they walked on together; and, as they walked, ever and anon these trumpeters, even with joyful sound, would, by mixing their music with looks and gestures, still signify to Christian, and his brother, how welcome they were into their company, and with what gladness they came to meet them. And now were these two men, as it were, in heaven, before they came at it, being swallowed up with the sight of angels, and with hearing of their melodious notes. Here also they had the city itself in view; and thought they heard all the bells therein to ring, to welcome them thereto. But, above all, the warm and joyful thoughts that they had about their own dwelling there with such company, and that for ever and ever, oh, by what tongue or pen can their glorious joy be expressed!--Thus they came up to the gate. Now when they were come up to the gate, there was written over it in letters of gold, "BLESSED ARE THEY THAT DO HIS COMMANDMENTS, THAT THEY MAY HAVE RIGHT TO THE TREE OF LIFE, AND MAY ENTER IN THROUGH THE GATES INTO THE CITY." Then I saw in my dream that the shining men bid them call at the gate: the which when they did, some from above looked over the gate, to wit, Enoch, Moses, and Elijah, etc., to whom it was said, These pilgrims are come from the City of Destruction, for the love that they bear to the King of this place: and then the pilgrims gave in unto them each man his certificate, which they had received in the beginning; those, therefore, were carried in to the King, who, when he had read them, said, Where are the men? To whom it was answered, They are standing without the gate. The King then commanded to open the gate, "That the righteous nation," said he, "that keepeth truth may enter in." Now I saw in my dream that these two men went in at the gate; and lo! as they entered, they were transfigured; and they had raiment put on that shone like gold. There were also that met them with harps and crowns, and gave them to them: the harps to praise withal, and the crowns in token of honor. Then I heard in my dream that all the bells in the city rang again for joy, and that it was said unto them, "ENTER YE INTO THE JOY OF OUR LORD." I also heard the men themselves, that they sang with a loud voice, saying, "BLESSING, AND HONOR, AND GLORY, AND POWER, BE UNTO HIM THAT SITTETH UPON THE THRONE, AND UNTO THE LAMB, FOR EVER AND EVER." Now, just as the gates were opened to let in the men, I looked in after them, and behold the city shone like the sun; the streets also were paved with gold; and in them walked many men, with crowns on their heads, palms in their hands, and golden harps, to sing praises withal. They were also of them that had wings, and they answered one another without intermission, saying, "Holy, holy, holy, is the Lord." And after that they shut up the gates: which, when I had seen, I wished myself among them. Now while I was gazing upon all these things, I turned my head to look back, and saw Ignorance come up to the river side; but he soon got over, and that without half the difficulty which the other two men met with. For it happened that there was then in the place one Vain-hope, a ferry-man, that with his boat helped him over; so he, as the others I saw, did ascend the hill, to come up to the gate; only he came alone; neither did any meet him with the least encouragement. When he was come up to the gate, he looked up to the writing that was above, and then began to knock, supposing that entrance should have been quickly administered to him; but he was asked by the men that looked over the top of the gate, Whence came you? and what would you have? He answered, I have ate and drank in the presence of the King, and he has taught in our streets. Then they asked him for his certificate, that they might go in and show it to the King: so he fumbled in his bosom for one, and found none. Then said they, Have you none? but the man answered never a word. So they told the King, but he would not come down to see him, but commanded the two Shining Ones, that conducted Christian and Hopeful to the city, to go out, and take Ignorance, and bind him, hand and foot, and have him away. Then they took him up, and carried him through the air, to the door that I saw in the side of the hill, and put him in there. Then I saw that there was a way to hell, even from the gate of heaven, as well as from the City of Destruction. So I awoke, and behold it was a dream. THE PILGRIM Who would true valor see Let him come hither! One here will constant be, Come wind, come weather; There's no discouragement Shall make him once relent His first-avow'd intent To be a Pilgrim. Whoso beset him round With dismal stories, Do but themselves confound; His strength the more is. No lion can him fright; He'll with a giant fight; But he will have a right To be a Pilgrim. Nor enemy, nor fiend, Can daunt his spirit; He knows he at the end Shall Life inherit:-- Then, fancies, fly away; He'll not fear what men say; He'll labor, night and day, To be a Pilgrim. _--J. Bunyan_ THE GREAT STONE FACE By Nathaniel Hawthorne One afternoon, when the sun was going down, a mother and her little boy sat at the door of their cottage, talking about the Great Stone Face. They had but to lift their eyes, and there it was plainly to be seen, though miles away, with the sunshine brightening all its features. And what was the Great Stone Face? Embosomed among a family of lofty mountains, there was a valley so spacious that it contained many thousand inhabitants. Some of these good people dwelt in log huts, with the black forest all around them, on the steep and difficult hillsides. Others had their homes in comfortable farmhouses, and cultivated the rich soil on the gentle slopes or level surfaces of the valley. Others, again, were congregated into populous villages, where some wild, highland rivulet, tumbling down from its birthplace in the upper mountain region, had been caught and tamed by human cunning, and compelled to turn the machinery of cotton factories. The inhabitants of this valley, in short, were numerous, and of many modes of life. But all of them, grown people and children, had a kind of familiarity with the Great Stone Face, although some possessed the gift of distinguishing this grand natural phenomenon more perfectly than many of their neighbors. The Great Stone Face, then, was a work of Nature in her mood of majestic playfulness, formed on the perpendicular side of a mountain by some immense rocks, which had been thrown together in such a position as, when viewed at a proper distance, precisely to resemble the features of the human countenance. It seemed as if an enormous giant, or a Titan, had sculptured his own likeness on the precipice. There was the broad arch of the forehead, a hundred feet in height; the nose, with its long bridge; and the vast lips, which, if they could have spoken, would have rolled their thunder accents from one end of the valley to the other. True it is, that if the spectator approached too near, he lost the outline of the gigantic visage, and could discern only a heap of ponderous and gigantic rocks, piled in chaotic ruin one upon another. Retracing his steps, however, the wondrous features would again be seen; and the further he withdrew from them, the more like a human face, with all its original divinity intact, did they appear; until, as it grew dim in the distance, with the clouds and glorified vapor of the mountains clustering about it, the Great Stone Face seemed positively to be alive. It was a happy lot for children to grow up to manhood or womanhood with the Great Stone Face before their eyes, for all the features were noble, and the expression was at once grand and sweet, as if it were the glow of a vast, warm heart, that embraced all mankind in its affections, and had room for more. It was an education only to look at it. According to the belief of many people, the valley owed much of its fertility to this benign aspect that was continually beaming over it, illuminating the clouds, and infusing its tenderness into the sunshine. As we began with saying, a mother and her little boy sat at their cottage-door, gazing at the Great Stone Face, and talking about it. The child's name was Ernest. "Mother," said he, while the Titanic visage smiled on him, "I wish that it could speak, for it looks so very kindly that its voice must needs be pleasant. If I were to see a man with such a face, I should love him dearly." "If an old prophecy should come to pass," answered his mother, "we may see a man, some time or other, with exactly such a face as that." "What prophecy do you mean, dear mother?" eagerly inquired Ernest. "Pray tell me all about it!" So his mother told him a story that her own mother had told to her, when she herself was younger than little Ernest; a story, not of things that were past, but of what was yet to come; a story, nevertheless, so very old, that even the Indians, who formerly inhabited this valley, had heard it from their forefathers, to whom, as they affirmed, it had been murmured by the mountain streams, and whispered by the wind among the tree-tops. The purport was, that, at some future day, a child should be born hereabouts, who was destined to become the greatest and noblest personage of his time, and whose countenance, in manhood, should bear an exact resemblance to the Great Stone Face. Not a few old-fashioned people, and young ones likewise, in the ardor of their hopes, still cherished an enduring faith in this old prophecy. But others, who had seen more of the world, had watched and waited till they were weary, and had beheld no man with such a face, nor any man that proved to be much greater or nobler than his neighbors, concluded it to be nothing but an idle tale. At all events, the great man of the prophecy had not yet appeared. "O mother, dear mother!" cried Ernest, clapping his hands above his head, "I do hope that I shall live to see him!" His mother was an affectionate and thoughtful woman, and felt that it was wisest not to discourage the generous hopes of her little boy. So she only said to him, "Perhaps you may." And Ernest never forgot the story that his mother told him. It was always in his mind, whenever he looked upon the Great Stone Face. He spent his childhood in the log-cottage where he was born, and was dutiful to his mother, and helpful to her in many things, assisting her much with his little hands, and more with his loving heart. In this manner, from a happy yet often pensive child, he grew up to be a mild, quiet, unobtrusive boy, and sun-browned with labor in the fields, but with more intelligence brightening his aspect than is seen in many lads who have been taught at famous schools. Yet Ernest had had no teacher, save only that the Great Stone Face became one to him. When the toil of the day was over, he would gaze at it for hours, until he began to imagine that those vast features recognized him, and gave him a smile of kindness and encouragement, responsive to his own look of veneration. We must not take upon us to affirm that this was a mistake, although the Face may have looked no more kindly at Ernest than at all the world besides. But the secret was, that the boy's tender and confiding simplicity discerned what other people could not see; and thus the love, which was meant for all, became his peculiar portion. About this time, there went a rumor throughout the valley, that the great man, foretold from ages ago, who was to bear a resemblance to the Great Stone Face, had appeared at last. It seems that, many years before, a young man had migrated from the valley and settled at a distant seaport, where, after getting together a little money, he had set up as a shopkeeper. His name--but I could never learn whether it was his real one, or a nickname that had grown out of his habits and success in life--was Gathergold. Being shrewd and active, and endowed by Providence with that inscrutable faculty which develops itself in what the world calls luck, he became an exceedingly rich merchant, and owner of a whole fleet of bulky-bottomed ships. All the countries of the globe appeared to join hands for the mere purpose of adding heap after heap to the mountainous accumulation of this one man's wealth. The cold regions of the north, almost within the gloom and shadow of the Arctic Circle, sent him their tribute in the shape of furs; hot Africa sifted for him the golden sands of her rivers, and gathered up the ivory tusks of her great elephants out of the forests; the East came bringing him the rich shawls, and spices, and teas, and the effulgence of diamonds, and the gleaming purity of large pearls. The ocean, not to be behindhand with the earth, yielded up her mighty whales, that Mr. Gathergold might sell their oil, and make a profit on it. Be the original commodity what it might, it was gold within his grasp. It might be said of him, as of Midas in the fable, that whatever he touched with his finger immediately glistened, and grew yellow, and was changed at once into sterling metal, or, which suited him still better, into piles of coin. And, when Mr. Gathergold had become so very rich that it would have taken him a hundred years only to count his wealth, he bethought himself of his native valley, and resolved to go back thither, and end his days where he was born. With this purpose in view, he sent a skilful architect to build him such a palace as should be fit for a man of his vast wealth to live in. As I have said above, it had already been rumored in the valley that Mr. Gathergold had turned out to be the prophetic personage so long and vainly looked for, and that his visage was the perfect and undeniable similitude of the Great Stone Face. People were the more ready to believe that this must needs be the fact, when they beheld the splendid edifice that rose, as if by enchantment, on the site of his father's old weather-beaten farmhouse. The exterior was of marble, so dazzingly white that it seemed as though the whole structure might melt away in the sunshine, like those humbler ones which Mr. Gathergold, in his young play-days, before his fingers were gifted with the touch of transmutation, had been accustomed to build of snow. It had a richly ornamented portico, supported by tall pillars, beneath which was a lofty door, studded with silver knobs, and made of a kind of variegated wood that had been brought from beyond the sea. The windows, from the floor to the ceiling of each stately apartment, were composed, respectively, of but one enormous pane of glass, so transparently pure that it was said to be a finer medium than even the vacant atmosphere. Hardly anybody had been permitted to see the interior of this palace; but it was reported, and with good semblance of truth, to be far more gorgeous than the outside, insomuch that whatever was iron or brass in other houses was silver or gold in this; and Mr. Gathergold's bedchamber, especially, made such a glittering appearance that no ordinary man would have been able to close his eyes there. But, on the other hand, Mr. Gathergold was now so inured to wealth, that perhaps he could not have closed his eyes unless where the gleam of it was certain to find its way beneath his eyelids. In due time, the mansion was finished; next came the upholsterers, with magnificent furniture; then, a whole troop of black and white servants, the harbingers of Mr. Gathergold, who, in his own majestic person, was expected to arrive at sunset. Our friend Ernest, meanwhile, had been deeply stirred by the idea that the great man, the noble man, the man of prophecy, after so many ages of delay, was at length to be made manifest to his native valley. He knew, boy as he was, that there were a thousand ways in which Mr. Gathergold, with his vast wealth, might transform himself into an angel of beneficence, and assume a control over human affairs as wide and benignant as the smile of the Great Stone Face. Full of faith and hope, Ernest doubted not that what the people said was true, and that now he was to behold the living likeness of those wondrous features on the mountain side. While the boy was still gazing up the valley, and fancying, as he always did, that the Great Stone Face returned his gaze and looked kindly at him, the rumbling of wheels was heard, approaching swiftly along the winding road. "Here he comes!" cried a group of people who were assembled to witness the arrival. "Here comes the great Mr. Gathergold!" A carriage, drawn by four horses, dashed round the turn of the road. Within it, thrust partly out of the window, appeared the physiognomy of a little old man, with a skin as yellow as if his own Midas-hand had transmuted it. He had a low forehead, small, sharp eyes, puckered about with innumerable wrinkles, and very thin lips, which he made still thinner by pressing them forcibly together. "The very image of the Great Stone Face!" shouted the people. "Sure enough, the old prophecy is true; and here we have the great man come, at last!" And, what greatly perplexed Ernest, they seemed actually to believe that here was the likeness which they spoke of. By the roadside there chanced to be an old beggar-woman and two little beggar-children, stragglers from some far-off region, who, as the carriage rolled onward, held out their hands and lifted up their doleful voices, most piteously beseeching charity. A yellow claw--the very same that had clawed together so much wealth--poked itself out of the coach window, and dropped some copper coins upon the ground; so that, though the great man's name seems to have been Gathergold, he might just as suitably have been nicknamed Scattercopper. Still, nevertheless, with an earnest shout, and evidently with as much good faith as ever, the people bellowed-- "He is the very image of the Great Stone Face!" But Ernest turned sadly from the wrinkled shrewdness of that sordid visage, and gazed up the valley, where, amid a gathering mist, gilded by the last sunbeams, he could still distinguish those glorious features which had impressed themselves into his soul. Their aspect cheered him. What did the benign lips seem to say? "He will come! Fear not, Ernest; the man will come!" The years went on, and Ernest ceased to be a boy. He had grown to be a young man now. He attracted little notice from the other inhabitants of the valley; for they saw nothing remarkable in his way of life, save that, when the labor of the day was over, he still loved to go apart and gaze and meditate upon the Great Stone Face. According to their idea of the matter, it was a folly, indeed, but pardonable, inasmuch as Ernest was industrious, kind, and neighborly, and neglected no duty for the sake of indulging this idle habit. They knew not that the Great Stone Face had become a teacher to him, and that the sentiment which was expressed in it would enlarge the young man's heart, and fill it with wider and deeper sympathies than other hearts. They knew not that thence would come a better wisdom than could be learned from books, and a better life than could be molded on the defaced example of other human lives. Neither did Ernest know that the thoughts and affections which came to him so naturally, in the fields and at the fireside, and wherever he communed with himself, were of a higher tone than those which all men shared with him. A simple soul--simple as when his mother first taught him the old prophecy--he beheld the marvellous features beaming adown the valley, and still wondered that their human counterpart was so long in making his appearance. By this time poor Mr. Gathergold was dead and buried; and the oddest part of the matter was, that his wealth, which was the body and spirit of his existence, had disappeared before his death, leaving nothing of him but a living skeleton, covered over with a wrinkled, yellow skin. Since the melting away of his gold, it had been very generally conceded that there was no such striking resemblance, after all, between the ignoble features of the ruined merchant and that majestic face upon the mountain-side. So the people ceased to honor him during his lifetime, and quietly consigned him to forgetfulness after his decease. Once in a while, it is true, his memory was brought up in connection with the magnificent palace which he had built, and which had long ago been turned into a hotel for the accommodation of strangers, multitudes of whom came, every summer, to visit that famous natural curiosity, the Great Stone Face. Thus, Mr, Gathergold being discredited and thrown into the shade, the man of prophecy was yet to come. It so happened that a native-born son of the valley, many years before, had enlisted as a soldier, and, after a great deal of hard fighting, had now become an illustrious commander. Whatever he may be called in history, he was known in camps and on the battle-field under the nickname of Old Blood-and-Thunder. This war-worn veteran, being now infirm with age and wounds, and weary of the turmoil of a military life, and of the roll of the drum and the clangor of the trumpet, that had so long been ringing in his ears, had lately signified a purpose of returning to his native valley, hoping to find repose where he remembered to have left it. The inhabitants, his old neighbors and their grown-up children, were resolved to welcome the renowned warrior with a salute of cannon and a public dinner; and all the more enthusiastically, it being affirmed that now, at last, the likeness of the Great Stone Face had actually appeared. An aid-de-camp of Old Blood-and-Thunder, travelling through the valley, was said to have been struck with the resemblance. Moreover the schoolmates and early acquaintances of the general were ready to testify, on oath, that, to the best of their recollection, the aforesaid general had been exceedingly like the majestic image, even when a boy, only that the idea had never occurred to them at that period. Great, therefore, was the excitement throughout the valley; and many people, who had never once thought of glancing at the Great Stone Face for years before, now spent their time in gazing at it, for the sake of knowing exactly how General Blood-and-Thunder looked. On the day of the great festival, Ernest, with all the other people of the valley, left their work, and proceeded to the spot where the sylvan banquet was prepared. As he approached, the loud voice of the Rev. Dr. Battleblast was heard, beseeching a blessing on the good things set before them, and on the distinguished friend of peace in whose honor they were assembled. The tables were arranged in a cleared space of the woods, shut in by the surrounding trees, except where a vista opened eastward, and afforded a distant view of the Great Stone Face. Over the general's chair, which was a relic from the home of Washington, there was an arch of verdant boughs, with the laurel profusely intermixed, and surmounted by his country's banner, beneath which he had won his victories. Our friend Ernest raised himself on his tiptoes, in hopes to get a glimpse of the celebrated guest; but there was a mighty crowd about the tables anxious to hear the toasts and speeches, and to catch any word that might fall from the general in reply; and a volunteer company, doing duty as a guard, pricked ruthlessly with their bayonets at any particularly quiet person among the throng. So Ernest, being of an unobtrusive character, was thrust quite into the background, where he could see no more of Old Blood-and-Thunder's physiognomy than if it had been still blazing on the battle-field. To console himself, he turned toward the Great Stone Face, which, like a faithful and long-remembered friend, looked back and smiled upon him through the vista of the forest. Meantime, however, he could overhear the remarks of various individuals, who were comparing the features of the hero with the face on the distant mountain-side. "'Tis the same face, to a hair!" cried one man, cutting a caper for joy. "Wonderfully like, that's a fact!" responded another. "Like! why, I call it Old Blood-and-Thunder himself, in a monstrous looking-glass!" cried a third. "And why not? He's the greatest man of this or any other age, beyond a doubt." And then all three of the speakers gave a great shout, which communicated electricity to the crowd, and called forth a roar from a thousand voices, that went reverberating for miles among the mountains, until you might have supposed that the Great Stone Face had poured its thunder-breath into the cry. All these comments, and this vast enthusiasm, served the more to interest our friend; nor did he think of questioning that now, at length, the mountain-visage had found its human counterpart. It is true, Ernest had imagined that this long-looked-for personage would appear in the character of a man of peace, uttering wisdom, and doing good, and making people happy. But, taking an habitual breadth of view, with all his simplicity, he contended that Providence should choose its own method of blessing mankind, and could conceive that this great end might be effected even by a warrior and a bloody sword, should inscrutable wisdom see fit to order matters so. "The general! the general!" was now the cry. "Hush! silence! Old Blood-and-Thunder's going to make a speech." Even so; for, the cloth being removed, the general's health had been drunk amid shouts of applause, and he now stood upon his feet to thank the company. Ernest saw him. There he was, over the shoulders of the crowd, from the two glittering epaulets and embroidered collar upward, beneath the arch of green boughs with intertwined laurel, and the banner drooping as if to shade his brow! And there, too, visible in the same glance, through the vista of the forest, appeared the Great Stone Face! And was there, indeed, such a resemblance as the crowd had testified? Alas, Ernest could not recognize it! He beheld a war-worn and weather-beaten countenance, full of energy, and expressive of an iron will; but the gentle wisdom, the deep, broad, tender sympathies, were altogether wanting in Old Blood-and Thunder's visage; and even if the Great Stone Face had assumed his look of stern command, the milder traits would still have tempered it. "This is not the man of prophecy," sighed Ernest, to himself, as he made his way out of the throng. "And must the world wait longer yet?" The mists had congregated about the distant mountain-side, and there were seen the grand and awful features of the Great Stone Face, awful but benignant, as if a mighty angel were sitting among the hills, and enrobing himself in a cloud-vesture of gold and purple. As he looked, Ernest could hardly believe but that a smile beamed over the whole visage, with a radiance still brightening, although without motion of the lips. It was probably the effect of the western sunshine, melting through the thinly diffused vapors that had swept between him and the object that he gazed at. But--as it always did--the aspect of his marvellous friend made Ernest as hopeful as if he had never hoped in vain. "Fear not, Ernest," said his heart, even as if the Great Face were whispering him--"fear not, Ernest; he will come." More years sped swiftly and tranquilly away. Ernest still dwelt in his native valley, and was now a man of middle age. By imperceptible degrees, he had become known among the people. Now, as heretofore, he labored for his bread, and was the same simple-hearted man that he had always been. But he had thought and felt so much, he had given so many of the best hours of his life to unworldly hopes for some great good to mankind, that it seemed as though he had been talking with the angels, and had imbibed a portion of their wisdom unawares. It was visible in the calm and well-considered beneficence of his daily life, the quiet stream of which had made a wide green margin all along its course. Not a day passed by, that the world was not the better because this man, humble as he was, had lived. He never stepped aside from his own path, yet would always reach a blessing to his neighbor. Almost involuntarily, too, he had become a preacher. The pure and high simplicity of his thought, which, as one of its manifestations, took shape in the good deeds that dropped silently from his hand, flowed also forth in speech. He uttered truths that wrought upon and molded the lives of those who heard him. His auditors, it may be, never suspected that Ernest, their own neighbor and familiar friend, was more than an ordinary man; least of all did Ernest himself suspect it; but, inevitably as the murmur of a rivulet, came thoughts out of his mouth that no other human lips had spoken. When the people's minds had had a little time to cool, they were ready enough to acknowledge their mistake in imagining a similarity between General Blood-and-Thunder's truculent physiognomy and the benign visage on the mountain-side. But now, again, there were reports and many paragraphs in the newspapers, affirming that the likeness of the Great Stone Face had appeared upon the broad shoulders of a certain eminent statesman. He, like Mr. Gathergold and Old Blood-and-Thunder, was a native of the valley, but had left it in his early days, and taken up the trades of law and politics. Instead of the rich man's wealth and the warrior's sword, he had but a tongue, and it was mightier than both together. So wonderfully eloquent was he, that whatever he might choose to say, his auditors had no choice but to believe him; wrong looked like right, and right like wrong; for when it pleased him, he could make a kind of illuminated fog with his mere breath, and obscure the natural daylight with it. His tongue, indeed, was a magic instrument: sometimes it rumbled like the thunder; sometimes it warbled like the sweetest music. It was the blast of war--the song of peace; and it seemed to have a heart in it, when there was no such matter. In good truth, he was a wondrous man; and when his tongue had acquired him all other imaginable success,--when it had been heard in halls of state, and in the courts of princes and potentates--after it had made him known all over the world, even as a voice crying from shore to shore--it finally persuaded his countrymen to select him for the Presidency. Before this time--indeed, as soon as he began to grow celebrated--his admirers had found out the resemblance between him and the Great Stone Face; and so much were they struck by it, that throughout the country this distinguished gentleman was known by the name of Old Stony Phiz. The phrase was considered as giving a highly favorable aspect to his political prospects; for, as is likewise the case with the Popedom, nobody ever becomes President without taking a name other than his own. While his friends were doing their best to make him President, Old Stony Phiz, as he was called, set out on a visit to the valley where he was born. Of course, he had no other object than to shake hands with his fellow-citizens, and neither thought nor cared about any effect which his progress through the country might have upon the election. Magnificent preparations were made to receive the illustrious statesman; a cavalcade of horsemen set forth to meet him at the boundary line of the State, and all the people left their business and gathered along the wayside to see him pass. Among these was Ernest. Though more than once disappointed, as we have seen, he had such a hopeful and confiding nature, that he was always ready to believe in whatever seemed beautiful and good. He kept his heart continually open, and thus was sure to catch the blessing from on high, when it should come. So now again, as buoyantly as ever, he went forth to behold the likeness of the Great Stone Face. The cavalcade came prancing along the road, with a great clattering of hoofs and a mighty cloud of dust, which rose up so dense and high that the visage of the mountain-side was completely hidden from Ernest's eyes. All the great men of the neighborhood were there on horseback: militia officers, in uniform; the member of Congress; the sheriff of the county; the editors of newspapers; and many a farmer, too, had mounted his patient steed, with his Sunday coat upon his back. It really was a very brilliant spectacle, especially as there were numerous banners flaunting over the cavalcade, on some of which were gorgeous portraits of the illustrious statesman and the Great Stone Face, smiling familiarly at one another, like two brothers. If the pictures were to be trusted, the mutual resemblance, it must be confessed, was marvellous. We must not forget to mention that there was a band of music, which made the echoes of the mountains ring and reverberate with the loud triumph of its strains; so that airy and soul-thrilling melodies broke out among all the heights and hollows, as if every nook of his native valley had found a voice, to welcome the distinguished guest. But the grandest effect was when the far-off mountain precipice flung back the music; for then the Great Stone Face itself seemed to be swelling the triumphant chorus, in acknowledgment that, at length, the man of prophecy was come. All this while the people were throwing up their hats and shouting, with enthusiasm so contagious that the heart of Ernest kindled up, and he likewise threw up his hat, and shouted, as loudly as the loudest, "Huzza for the great man! Huzza for Old Stony Phiz!" But as yet he had not seen him. "Here he is, now!" cried those who stood near Ernest. "There! There! Look at Old Stony Phiz and then at the Old Man of the Mountain, and see if they are not as like as two twin-brothers!" In the midst of all this gallant array, came an open barouche, drawn by four white horses; and in the barouche, with his massive head uncovered, sat the illustrious statesman, Old Stony Phiz himself. "Confess it," said one of Ernest's neighbors to him, "the Great Stone Face has met its match at last!" Now, it must be owned that, at his first glimpse of the countenance which was bowing and smiling from the barouche, Ernest did fancy that there was a resemblance between it and the old familiar face upon the mountain-side. The brow, with its massive depth and loftiness, and all the other features, indeed, were boldly and strongly hewn, as if in emulation of a more than heroic, of a Titanic model. But the sublimity and stateliness, the grand expression of a divine sympathy, that illuminated the mountain visage, and etherealized its ponderous granite substance into spirit, might here be sought in vain. Something had been originally left out, or had departed. And therefore the marvellously gifted statesman had always a weary gloom in the deep caverns of his eyes, as of a child that has outgrown its playthings, or a man of mighty faculties and little aims, whose life, with all its high performances, was vague and empty, because no high purpose had endowed it with reality. Still, Ernest's neighbor was thrusting his elbow into his side, and pressing him for an answer. "Confess! confess! Is not he the very picture of your Old Man of the Mountain?" "No!" said Ernest, bluntly, "I see little or no likeness." "Then so much the worse for the Great Stone Face!" answered his neighbor; and again he set up a shout for Old Stony Phiz. But Ernest turned away, melancholy, and almost despondent: for this was the saddest of his disappointments, to behold a man who might have fulfilled the prophecy, and had not willed to do so. Meantime, the cavalcade, the banners, the music, and the barouches swept past him, with the vociferous crowd in the rear, leaving the dust to settle down, and the Great Stone Face to be revealed again, with the grandeur that it had worn for untold centuries. "Lo, here I am, Ernest!" the benign lips seemed to say. "I have waited longer than thou, and am not yet weary. Fear not; the man will come." The years hurried onward, treading in their haste on one another's heels. And now they began to bring white hairs, and scatter them over the head of Ernest; they made reverend wrinkles across his forehead, and furrows in his cheeks. He was an aged man. But not in vain had he grown old: more than the white hairs on his head were the sage thoughts in his mind; his wrinkles and furrows were inscriptions that Time had graved, and in which he had written legends of wisdom that had been tested by the tenor of a life. And Ernest had ceased to be obscure. Unsought for, undesired, had come the fame which so many seek, and made him known in the great world, beyond the limits of the valiey in which he had dwelt so quietly. College professors, and even the active men of cities, came from far to see and converse with Ernest; for the report had gone abroad that this simple husbandman had ideas unlike those of other men, not gained from books, but of a higher tone--a tranquil and familiar majesty, as if he had been talking with the angels as his daily friends. Whether it were sage, statesman, or philanthropist, Ernest received these visitors with the gentle sincerity that had characterized him from boyhood, and spoke freely with them of whatever came uppermost, or lay deepest in his heart or their own. While they talked together, his face would kindle, unawares, and shine upon them, as with a mild evening light. Pensive with the fulness of such discourse, his guests took leave and went their way; and passing up the valley, paused to look at the Great Stone Face, imagining that they had seen its likeness in a human countenance, but could not remember where. While Ernest had been growing up and growing old, a bountiful Providence had granted a new poet to this earth. He, likewise, was a native of the valley, but had spent the greater part of his life at a distance from that romantic region, pouring out his sweet music amid the bustle and din of cities. Often, however, did the mountains which had been familiar to him in his childhood lift their snowy peaks into the clear atmosphere of his poetry. Neither was the Great Stone Face forgotten, for the poet had celebrated it in an ode, which was grand enough to have been uttered by its own majestic lips. This man of genius, we may say, had come down from heaven with wonderful endowments. If he sang of a mountain, the eyes of all mankind beheld a mightier grandeur reposing on its breast, or soaring to its summit, than had before been seen there. If his theme were a lovely lake, a celestial smile had now been thrown over it, to gleam forever on its surface. If it were the vast old sea, even the deep immensity of its dread bosom seemed to swell the higher, as if moved by the emotions of the song. Thus the world assumed another and a better aspect from the hour that the poet blessed it with his happy eyes. The Creator had bestowed him, as the last best touch to his own handiwork. Creation was not finished till the poet came to interpret, and so complete it. The effect was no less high and beautiful, when his human brethren were the subject of his verse. The man or woman, sordid with the common dust of life, who crossed his daily path, and the little child who played in it, were glorified if he beheld them in his mood of poetic faith. He showed the golden links of the great chain that intertwined them with an angelic kindred; he brought out the hidden traits of a celestial birth that made them worthy of such kin. Some, indeed, there were, who thought to show the soundness of their judgment by affirming that all the beauty and dignity of the natural world existed only in the poet's fancy. Let such men speak for themselves, who undoubtedly appear to have been spawned forth by Nature with a contemptuous bitterness; she having plastered them up out of her refuse stuff, after all the swine were made. As respects all things else, the poet's ideal was the truest truth. The songs of this poet found their way to Ernest. He read them after his customary toil, seated on the bench before his cottage-door, where for such a length of time he had filled his repose with thought, by gazing at the Great Stone Face. And now as he read stanzas that caused the soul to thrill within him, he lifted his eyes to the vast countenance beaming on him so benignantly. "O majestic friend," he murmured, addressing the Great Stone Face, "is not this man worthy to resemble thee?" The Face seemed to smile, but answered not a word. Now it happened that the poet, though he dwelt so far away, had not only heard of Ernest, but had meditated much upon his character, until he deemed nothing so desirable as to meet this man, whose untaught wisdom walked hand in hand with the noble simplicity of his life. One summer morning, therefore, he took passage by the railroad, and, in the decline of the afternoon, alighted from the cars at no great distance from Ernest's cottage. The great hotel, which had formerly been the palace of Mr. Gathergold, was close at hand, but the poet, with his carpet-bag on his arm, inquired at once where Ernest dwelt, and was resolved to be accepted as his guest. Approaching the door, he there found the good old man, holding a volume in his hand, which alternately he read, and then, with a finger between the leaves, looked lovingly at the Great Stone Face. "Good evening," said the poet. "Can you give a traveller a night's lodging?" "Willingly," answered Ernest; and then he added, smiling, "Methinks I never saw the Great Stone Face look so hospitably at a stranger." The poet sat down on the bench beside him, and he and Ernest talked together. Often had the poet held intercourse with the wittiest and the wisest, but never before with a man like Ernest, whose thoughts and feelings gushed up with such a natural freedom, and who made great truths so familiar by his simple utterance of them. Angels, as had been so often said, seemed to have wrought with him at his labor in the fields; angels seemed to have sat with him by the fireside; and, dwelling with angels as friend with friends, he had imbibed the sublimity of their ideas, and imbued it with the sweet and lowly charm of household words. So thought the poet. And Ernest, on the other hand, was moved and agitated by the living images which the poet flung out of his mind, and which peopled all the air about the cottage-door with shapes of beauty, both gay and pensive. The sympathies of these two men instructed them with a profounder sense than either could have attained alone. Their minds accorded into one strain, and made delightful music which neither of them could have claimed as all his own, nor distinguished his own share from the other's. They led one another, as it were, into a high pavilion of their thoughts, so remote, and hitherto so dim, that they had never entered it before, and so beautiful that they desired to be there always. As Ernest listened to the poet, he imagined that the Great Stone Face was bending forward to listen too. He gazed earnestly into the poet's glowing eyes. "Who are you, my strangely gifted guest?" he said. The poet laid his finger on the volume that Ernest had been reading. "You have read these poems," said he. "You know me, then--for I wrote them." Again, and still more earnestly than before, Ernest examined the poet's features; then turned toward the Great Stone Face; then back, with an uncertain aspect, to his guest. But his countenance fell; he shook his head, and sighed. "Wherefore are you sad?" inquired the poet. "Because," replied Ernest, "all through life I have awaited the fulfilment of a prophecy; and, when I read these poems, I hoped that it might be fulfilled in you." "You hoped," answered the poet, faintly smiling, "to find in me the likeness of the Great Stone Face. And you are disappointed, as formerly with Mr. Gathergold, and Old Blood-and-Thunder, and Old Stony Phiz. Yes, Ernest, it is my doom. You must add my name to the illustrious three, and record another failure of your hopes. For--in shame and sadness do I speak it, Ernest--I am not worthy to be typified by yonder benign and majestic image." "And why?" asked Ernest. He pointed to the volume. "Are not those thoughts divine?" "They have a strain of the Divinity," replied the poet. "You can hear in them the far-off echo of a heavenly song. But my life, dear Ernest, has not corresponded with my thought. I have had grand dreams, but they have been only dreams, because I have lived--and that, too, by my own choice--among poor and mean realities. Sometimes even--shall I dare to say it?--I lack faith in the grandeur, the beauty, and the goodness, which my own works are said to have made more evident in nature and in human life. Why, then, pure seeker of the good and true, shouldst thou hope to find me, in yonder image of the divine?" The poet spoke sadly, and his eyes were dim with tears. So, likewise, were those of Ernest. At the hour of sunset, as had long been his frequent custom, Ernest was to discourse to an assemblage of the neighboring inhabitants in the open air. He and the poet, arm in arm, still talking together as they went along, proceeded to the spot. It was a small nook among the hills, with a gray precipice behind, the stern front of which was relieved by the pleasant foliage of many creeping plants, that made a tapestry for the naked rock, by hanging their festoons from all its rugged angles. At a small elevation above the ground, set in a rich framework of verdure, there appeared a niche, spacious enough to admit a human figure, with freedom for such gestures as spontaneously ascompany earnest thought and genuine emotion. Into this natural pulpit Ernest ascended, and threw a look of familiar kindness around upon his audience. They stood, or sat, or reclined upon the grass, as seemed good to each, with the departing sunshine falling obliquely over them, and mingling its subdued cheerfulness with the solemnity of a grove of ancient trees, beneath and amid the boughs of which the golden rays were constrained to pass. In another direction was seen the Great Stone Face, with the same cheer, combined with the same solemnity, in its benignant aspect. Ernest began to speak, giving to the people of what was in his heart and mind. His words had power, because they accorded with his thoughts; and his thoughts had reality and depth, because they harmonized with the life which he had always lived. It was not mere breath that this preacher uttered; they were the words of life, because a life of good deeds and holy love was melted into them. Pearls, pure and rich, had been dissolved into this precious draught. The poet, as he listened, felt that the being and character of Ernest were a nobler strain of poetry than he had ever written. His eyes glistening with tears, he gazed reverentially at the venerable man, and said within himself that never was there an aspect so worthy of a prophet and a sage as that mild, sweet, thoughtful countenance, with the glory of white hair diffused about it. At a distance, but distinctly to be seen, high up in the golden light of the setting sun, appeared the Great Stone Face, with hoary mists around it, like the white hairs around the brow of Ernest. Its look of grand beneficence seemed to embrace the world. At that moment, in sympathy with a thought which he was about to utter, the face of Ernest assumed a grandeur of expression, so imbued with benevolence, that the poet, by an irresistible impulse, threw his arms aloft, and shouted: "Behold! Behold! Ernest is himself the likeness of the Great Stone Face!" Then all the people looked, and saw that what the deep-sighted poet said was true. The prophecy was fulfilled. But Ernest, having finished what he had to say, took the poet's arm, and walked slowly homeward, still hoping that some wiser and better man than himself would by and by appear, bearing a resemblance to the GREAT STONE FACE. THE GENTLE BOY By NATHANIEL HAWTHORNE In the course of the year 1656, several of the people called Quakers, led, as they professed, by the inward movement of the spirit, made their appearance in New England. Their reputation, as holders of mystic and pernicious principles, having spread before them, the Puritans early endeavored to banish, and to prevent the further intrusion of the rising sect. But the measures by which it was intended to purge the land of heresy, though more than sufficiently vigorous, were entirely unsuccessful. The Quakers, esteeming persecution as a divine call to the post of danger, laid claim to a holy courage, unknown to the Puritans themselves, who had shunned the cross, by providing for the peaceable exercise of their religion in a distant wilderness. Though it was the singular fact, that every nation of the earth rejected the wandering enthusiasts who practiced peace toward all men, the place of greatest uneasiness and peril, and therefore, in their eyes, the most eligible, was the province of Massachusetts Bay. The fines, imprisonments, and stripes, liberally distributed by our pious forefathers, the popular antipathy, so strong that it endured nearly a hundred years after actual persecution had ceased, were attractions as powerful for the Quakers as peace, honor, and reward would have been for the wordly-minded. Every European vessel brought new cargoes of the sect, eager to testify against the oppression which they hoped to share; and, when shipmasters were restrained by heavy fines from affording them passage, they made long and circuitous journeys through the Indian country, and appeared in the province as if conveyed by a supernatural power. Their enthusiasm, heightened almost to madness by the treatment which they received, produced actions contrary to the rules of decency, as well as of rational religion, and presented a singular contrast to the calm and staid deportment of their sectarian successors of the present day. The command of the spirit, inaudible except to the soul, and not to be controverted on grounds of human wisdom, was made a plea for most indecorous exhibitions, which, abstractedly considered, well deserved the moderate chastisement of the rod. These extravagances, and the persecution which was at once their cause and consequence, continued to increase, till, in the year 1659, the government of Massachusetts Bay indulged two members of the Quaker sect with the crown of martyrdom. An indelible stain of blood is upon the hands of all who consented to this act, but a large share of the awful responsibility must rest upon the person then at the head of the government. He was a man of narrow mind and imperfect education, and his uncompromising bigotry was made hot and mischievous by violent and hasty passions; he exerted his influence indecorously and unjustifiably to compass the death of the enthusiasts; and his whole conduct, in respect to them, was marked by brutal cruelty. The Quakers, whose revengeful feelings were not less deep because they were inactive, remembered this man and his associates, in after times. The historian of the sect affirms that, by the wrath of Heaven, a blight fell upon the land in the vicinity of the "bloody town" of Boston, so that no wheat would grow there; and he takes his stand, as it were, among the graves of the ancient persecutors, and triumphantly recounts the judgments that overtook them, in old age or at the parting hour. He tells us that they died suddenly, and violently, and in madness; but nothing can exceed the bitter mockery with which he records the loathsome disease, and "death by rottenness," of the fierce and cruel governor. On the evening of the autumn day, that had witnessed the martyrdom of two men of the Quaker persuasion, a Puritan settler was returning from the metropolis to the neighboring country town in which he resided. The air was cool, the sky clear, and the lingering twilight was made brighter by the rays of a young moon, which had now nearly reached the verge of the horizon. The traveller, a man of middle age, wrapped in a gray frieze cloak, quickened his pace when he had reached the outskirts of the town, for a gloomy extent of nearly four miles lay between him and his home. The low, straw-thatched houses were scattered at considerable intervals along the road, and the country having been settled but about thirty years, the tracts of original forest still bore no small proportion to the cultivated ground. The autumn wind wandered among the branches, whirling away the leaves from all except the pine-trees, and moaning as if it lamented the desolation of which it was the instrument. The road had penetrated the mass of woods that lay nearest to the town, and was just emerging into an open space, when the traveller's ears were saluted by a sound more mournful than even that of the wind. It was like the wailing of some one in distress, and it seemed to proceed from beneath a tall and lonely fir-tree, in the centre of a cleared, but uninclosed and uncultivated field. The Puritan could not but remember that this was the very spot which had been made accursed a few hours before by the execution of the Quakers, whose bodies had been thrown together into one hasty grave, beneath the tree on which they suffered. He struggled, however, against the superstitious fears which belonged to the age, and compelled himself to pause and listen. "The voice is most likely mortal, nor have I cause to tremble if it be otherwise," thought he, straining his eyes through the dim moonlight. "Methinks it is like the wailing of a child; some infant, it may be, which has strayed from its mother, and chanced upon this place of death. For the ease of mine own conscience, I must search this matter out." He therefore left the path, and walked somewhat fearfully across the field. Though now so desolate, its soil was pressed down and trampled by the thousand footsteps of those who had witnessed the spectacle of that day, all of whom had now retired, leaving the dead to their loneliness. The traveller at length reached the fir-tree, which from the middle upward was covered with living branches, although a scaffold had been erected beneath, and other preparations made for the work of death. Under this unhappy tree, which in after times was believed to drop poison with its dew, sat the one solitary mourner for innocent blood. It was a slender and light-clad little boy, who leaned his face upon a hillock of fresh-turned and half-frozen earth, and wailed bitterly, yet in a suppressed tone, as if his grief might receive the punishment of crime. The Puritan, whose approach had been unperceived, laid his hand upon the child's shoulder, and addressed him compassionately. "You have chosen a dreary lodging, my poor boy, and no wonder that you weep," said he. "But dry your eyes, and tell me where your mother dwells. I promise you if the journey be not too far, I will leave you in her arms to-night." The boy had hushed his wailing at once, and turned his face upward to the stranger. It was a pale, bright-eyed countenance, certainly not more than six years old, but sorrow, fear, and want had destroyed much of its infantile expression. The Puritan, seeing the boy's frightened gaze, and feeling that he trembled under his hand, endeavored to reassure him. "Nay, if I intended to do you harm, little lad, the readiest way were to leave you here. What! you do not fear to sit beneath the gallows on a new-made grave, and yet you tremble at a friend's touch. Take heart, child, and tell me what is your name, and where is your home!" "Friend," replied the little boy, in a sweet, though faltering voice, "they call me Ilbrahim, and my home is here." The pale, spiritual face, the eyes that seemed to mingle with the moonlight, the sweet airy voice, and the outlandish name almost made the Puritan believe that the boy was in truth a being which had sprung up out of the grave on which he sat. But perceiving that the apparition stood the test of a short mental prayer, and remembering that the arm which he had touched was life-like, he adopted a more rational supposition. "The poor child is stricken in his intellect," thought he, "but verily his words are fearful, in a place like this." He then spoke soothingly, intending to humor the boy's fantasy. "Your home will scarce be comfortable, Ilbrahim, this cold autumn night, and I fear you are ill provided with food. I am hastening to a warm supper and bed, and if you will go with me, you shall share them!" "I thank thee, friend, but though I be hungry, and shivering with cold, thou wilt not give me food nor lodging," replied the boy, in the quiet tone which despair had taught him, even so young. "My father was of the people whom all men hate. They have laid him under this heap of earth, and here is my home." The Puritan, who had laid hold of little Ilbrahim's hand, relinquished it as if he were touching a loathsome reptile. But he possessed a compassionate heart, which not even religious prejudice could harden into stone. "God forbid that I should leave this child to perish, though he comes of the accursed sect," said he to himself. "Do we not all spring from an evil root? Are we not all in darkness till the light doth shine upon us? He shall not perish, neither in body, nor, if prayer and instruction may avail for him, in soul." He then spoke aloud and kindly to Ilbrahim, who had again hid his face in the cold earth of the grave. "Was every door in the land shut against you, my child, that you have wandered to this unhallowed spot?" "They drove me forth from the prison when they took my father thence," said the boy, "and I stood afar off, watching the crowd of people; and when they were gone, I came hither, and found only this grave. I knew that my father was sleeping here, and I said, This shall be my home." "No, child, no; not while I have a roof over my head, or a morsel to share with you!" exclaimed the Puritan, whose sympathies were now fully excited. "Rise up and come with me, and fear not any harm." The boy wept afresh, and clung to the heap of earth, as if the cold heart beneath it were warmer to him than any in a living breast. The traveller, however, continued to entreat him tenderly, and seeming to acquire some degree of confidence, he at length arose. But his slender limbs tottered with weakness, his little head grew dizzy, and he leaned against the tree of death for support. "My poor boy, are you so feeble?" said the Puritan. "When did you taste food last?" "I ate of bread and water with my father in the prison," replied Ilbrahim, "but they brought him none neither yesterday nor to-day, saying that he had eaten enough to bear him to his journey's end. Trouble not thyself for my hunger, kind friend, for I have lacked food many times ere now." The traveller took the child in his arms and wrapped his cloak about him, while his heart stirred with shame and anger against the gratuitous cruelty of the instruments in this persecution. In the awakened warmth of his feelings, he resolved that, at whatever risk, he would not forsake the poor little defenceless being whom Heaven had confided to his care. With this determination, he left the accursed field, and resumed the homeward path from which the wailing of the boy had called him. The light and motionless burden scarcely impeded his progress, and he soon beheld the fire rays from the windows of the cottage which he, a native of a distant clime, had built in the Western wilderness. It was surrounded by a considerable extent of cultivated ground, and the dwelling was situated in the nook of a wood-covered hill, whither it seemed to have crept for protection. "Look up, child," said the Puritan to Ilbrahim, whose faint head had sunk upon his shoulder, "there is our home." At the word "home," a thrill passed through the child's frame, but he continued silent. A few moments brought them to the cottage-door, at which the owner knocked; for at that early period, when savages were wandering everywhere among the settlers, bolt and bar were indispensable to the security of a dwelling. The summons was answered by a bond-servant, a coarse-clad and dull-featured piece of humanity, who, after ascertaining that his master was the applicant, undid the door, and held a flaring pine-knot torch to light him in. Further back in the passageway, the red blaze discovered a matronly woman, but no little crowd of children came bounding forth to greet their father's return. As the Puritan entered, he thrust aside his cloak, and displayed Ilbrahim's face to the female. "Dorothy, here is a little outcast whom Providence hath put into our hands," observed he. "Be kind to him, even as if he were of those dear ones who have departed from us." "What pale and bright-eyed little boy is this, Tobias?" she inquired. "Is he one whom the wilderness folk have ravished from some Christian mother?" "No, Dorothy, this poor child is no captive from the wilderness," he replied. "The heathen savage would have given him to eat of his scanty morsel, and to drink of his birchen cup; but Christian men, alas! had cast him out to die." Then he told her how he had found him beneath the gallows, upon his father's grave; and how his heart had prompted him, like the speaking of an inward voice, to take the little outcast home, and be kind unto him. He acknowledged his resolution to feed and clothe him, as if he were his own child, and to afford him the instruction which should counteract the pernicious errors hitherto instilled into his infant mind. Dorothy was gifted with even a quicker tenderness than her husband, and she approved of all his doings and intentions. "Have you a mother, dear child?" she inquired. The tears burst forth from his full heart, as he attempted to reply; but Dorothy at length understood that he had a mother, who, like the rest of her sect, was a persecuted wanderer. She had been taken from the prison a short time before, carried into the uninhabited wilderness, and left to perish there by hunger or wild beasts. This was no uncommon method of disposing of the Quakers, and they were accustomed to boast, that the inhabitants of the desert were more hospitable to them than civilized man. "Fear not, little boy, you shall not need a mother, and a kind one," said Dorothy, when she had gathered this information. "Dry your tears, Ilbrahim, and be my child, as I will be your mother." The good woman prepared the little bed, from which her own children had successively been borne to another resting-place. Before Ilbrahim would consent to occupy it, he knelt down, and as Dorothy listened to his simple and affecting prayer, she marvelled how the parents that had taught it to him could have been judged worthy of death. When the boy had fallen asleep, she bent over his pale and spiritual countenance, pressed a kiss upon his white brow, drew the bedclothes up about his neck, and went away with a pensive gladness in her heart. Tobias Pearson was not among the earliest emigrants from the old country. He had remained in England during the first years of the civil war, in which he had borne some share as a cornet of dragoons, under Cromwell. But when the ambitious designs of his leader began to develop themselves, he quitted the army of the Parliament, and sought a refuge from the strife, which was no longer holy, among the people of his persuasion in the colony of Massachusetts. A more worldly consideration had perhaps an influence in drawing him thither; for New England offered advantages to men of unprosperous fortunes, as well as to dissatisfied religionists, and Pearson had hitherto found it difficult to provide for a wife and increasing family. To this supposed impurity of motive, the more bigoted Puritans were inclined to impute the removal by death of all the children, for whose earthly good the father had been over-thoughtful. They had left their native country blooming like roses, and like roses they had perished in a foreign soil. Those expounders of the ways of Providence, who had thus judged their brother, and attributed his domestic sorrows to his sin, were not more charitable when they saw him and Dorothy endeavoring to fill up the void in their hearts by the adoption of an infant of the accursed sect. Nor did they fail to communicate their disapprobation to Tobias; but the latter, in reply, merely pointed at the little, quiet, lovely boy, whose appearance and deportment were indeed as powerful arguments as could possibly have been adduced in his own favor. Even his beauty, however, and his winning manners, sometimes produced an effect ultimately unfavorable; for the bigots, when the outer surfaces of their iron hearts had been softened and again grew hard, affirmed that no merely natural cause could have so worked upon them. Their antipathy to the poor infant was also increased by the ill success of divers theological discussions, in which it was attempted to convince him of the errors of his sect. Ilbrahim, it is true, was not a skilful controversialist; but the feeling of his religion was strong as instinct in him, and he could neither be enticed nor driven from the faith which his father had died for. The odium of this stubbornness was shared in a great measure by the child's protectors, insomuch that Tobias and Dorothy very shortly began to experience a most bitter species of persecution, in the cold regards of many a friend whom they had valued. The common people manifested their opinions more openly. Pearson was a man of some consideration, being a representative to the General Court, and an approved lieutenant in the trainbands; yet within a week after his adoption of Ilbrahim, he had been both hissed and hooted. Once, also, when walking through a solitary piece of woods, he heard a loud voice from some invisible speaker; and it cried, "What shall be done to the backslider? Lo! the scourge is knotted for him, even the whip of nine cords, and every cord three knots!" These insults irritated Pearson's temper for the moment; they entered also into his heart, and became imperceptible but powerful workers toward an end which his most secret thought had not yet whispered. * * * * * On the second Sabbath after Ilbrahim became a member of their family, Pearson and his wife deemed it proper that he should appear with them at public worship. They had anticipated some opposition to this measure from the boy, but he prepared himself in silence, and at the appointed hour was clad in the new mourning suit which Dorothy had wrought for him. As the parish was then, and during many subsequent years, unprovided with a bell, the signal for the commencement of religious exercises was the beat of a drum. At the first sound of that martial call to the place of holy and quiet thoughts, Tobias and Dorothy set forth, each holding a hand of little Ilbrahim, like two parents linked together by the infant of their love. On their path through the leafless woods, they were overtaken by many persons of their acquaintance, all of whom avoided them, and passed by on the other side; but a severer trial awaited their constancy when they had descended the hill, and drew near the pine-built and undecorated house of prayer. Around the door, from which the drummer still sent forth his thundering summons, was drawn up a formidable phalanx, including several of the oldest members of the congregation, many of the middle aged, and nearly all the younger males. Pearson found it difficult to sustain their united and disapproving gaze; but Dorothy, whose mind was differently circumstanced, merely drew the boy closer to her, and faltered not in her approach. As they entered the door, they overheard the muttered sentiments of the assemblage, and when the reviling voices of the little children smote Ilbrahim's ear, he wept. The interior aspect of the meeting-house was rude. The low ceiling, the unplastered walls, the naked woodwork, and the undraperied pulpit offered nothing to excite the devotion, which, without such external aids, often remains latent in the heart. The floor of the building was occupied by rows of long, cushionless benches, supplying the place of pews, and the broad aisle formed a sexual division, impassable except by children beneath a certain age. Pearson and Dorothy separated at the door of the meeting-house, and Ilbrahim, being within the years of infancy, was retained under the care of the latter. The wrinkled beldams involved themselves in their rusty cloaks as he passed by; even the mild-featured maidens seemed to dread contamination; and many a stern old man arose, and turned his repulsive and unheavenly countenance upon the gentle boy, as if the sanctuary were polluted by his presence. He was a sweet infant of the skies, that had strayed away from his home, and all the inhabitants of this miserable world closed up their impure hearts against him, drew back their earth-soiled garments from his touch, and said, "We are holier than thou." Ilbrahim, seated by the side of his adopted mother, and retaining fast hold of her hand, assumed a grave and decorous demeanor, such as might befit a person of matured taste and understanding, who should find himself in a temple dedicated to some worship which he did not recognize, but felt himself bound to respect. The exercises had not yet commenced, however, when the boy's attention was arrested by an event, apparently of trifling interest. A woman, having her face muffled in a hood, and a cloak drawn completely about her form, advanced slowly up the broad aisle, and took a place upon the foremost bench. Ilbrahim's faint color varied, his nerves fluttered, he was unable to turn his eyes from the muffled female. When the preliminary prayer and hymn were over, the minister arose, and having turned the hour-glass which stood by the great Bible, commenced his discourse. He was now well stricken in years, a man of pale, thin countenance, and his gray hairs were closely covered by a black velvet skull cap. In his younger days he had practically learned the meaning of persecution from Archbishop Laud, and he was not now disposed to forget the lesson against which he had murmured then. Introducing the often-discussed subject of the Quakers, he gave a history of that sect, and a description of their tenets, in which error predominated, and prejudice distorted the aspect of what was true. He adverted to the recent measures in the province, and cautioned his hearers of weaker parts against calling in question the just severity which God-fearing magistrates had at length been compelled to exercise. He spoke of the danger of pity, in some cases a commendable and Christian virtue, but inapplicable to this pernicious sect. He observed that such was their devilish obstinacy in error, that even the little children, the sucking babes, were hardened and desperate heretics. He affirmed that no man, without Heaven's especial warrant, should attempt their conversion, lest while he lent his hand to draw them from the slough, he should himself be precipitated into its lowest depths. The sands of the second hour were principally in the lower half of the glass when the sermon concluded. An approving murmur followed, and the clergyman, having given out a hymn, took his seat with much self-congratulation, and endeavored to read the effect of his eloquence in the visages of the people. But while voices from all parts of the house were tuning themselves to sing, a scene occurred, which, though not very unusual at that period in the province, happened to be without precedent in this parish. The muffled female, who had hitherto sat motionless in the front rank of the audience, now arose, and with slow, stately, and unwavering step ascended the pulpit stairs. The quiverings of incipient harmony were hushed, and the divine sat in speechless and almost terrified astonishment, while she undid the door, and stood up in the sacred desk from which his maledictions had just been thundered. She then divested herself of the cloak and hood, and appeared in a most singular array. A shapeless robe of sackcloth was girded about her waist with a knotted cord; her raven hair fell down upon her shoulders, and its blackness was defiled by pale streaks of ashes, which she had strewn upon her head. Her eyebrows, dark and strongly defined, added to the deathly whiteness of a countenance, which, emaciated with want, and wild with enthusiasm and strange sorrows, retained no trace of earlier beauty. This figure stood gazing earnestly on the audience, and there was no sound, nor any movement, except a faint shuddering which every man observed in his neighbor, but was scarcely conscious of in himself. At length, when her fit of inspiration came, she spoke, for the first few moments in a low voice and not invariably distinct utterance. Her discourse gave evidence of an imagination hopelessly entangled with her reason; it was a vague and incomprehensible rhapsody, which, however, seemed to spread its own atmosphere round the hearer's soul, and to move his feelings by some influence unconnected with the words. As she proceeded, beautiful but shadowy images would sometimes be seen, like bright things moving in a turbid river; or a strong and singularly shaped idea leaped forth, and seized at once on the understanding or the heart. But the course of her unearthly eloquence soon led her to the persecutions of her sect, and from thence the step was short to her own peculiar sorrows. She was naturally a woman of mighty passions, and hatred and revenge now wrapped themselves in the garb of piety; the character of her speech was changed, her images became distinct though wild, and her denunciations had an almost hellish bitterness. "The governor and his mighty men," she said, "have gathered together, taking counsel among themselves and saying, 'What shall we do unto this people--even unto the people that have come into this land to put our iniquity to the blush?' And lo! the Devil entereth into the council-chamber, like a lame man of low stature and gravely apparelled, with a dark and twisted countenance, and a bright, downcast eye. And he standeth up among the rulers; yea, he goeth to and fro, whispering to each; and every man lends his ear, for his word is, 'Slay, slay!' But I say unto ye, Woe to them that slay! Woe to them that shed the blood of saints! Woe to them that have slain the husband, and cast forth the child, the tender infant, to wander homeless, and hungry, and cold, till he die; and have saved the mother alive, in the cruelty of their tender mercies! Woe to them in their lifetime, cursed are they in the delight and pleasure of their hearts! Woe to them in their death-hour, whether it come swiftly with blood and violence, or after long and lingering pain! Woe, in the dark house, in the rottenness of the grave, when the children's children shall revile the ashes of the fathers! Woe, woe, woe, at the judgment, when all the persecuted and all the slain in this bloody land, and the father, the mother, and the child shall await them in a day that they cannot escape! Seed of the faith, seed of the faith, ye whose hearts are moving with a power that ye know not, arise, wash your hands of this innocent blood! Lift your voices, chosen ones, cry aloud, and call down a woe and a judgment with me!" Having thus given vent to the flood of malignity which she mistook for inspiration, the speaker was silent. Her voice was succeeded by the hysteric shrieks of several women, but the feelings of the audience generally had not been drawn onward in the current with her own. They remained stupefied, stranded as it were, in the midst of a torrent, which deafened them by its roaring, but might not move them by its violence. The clergyman, who could not hitherto have ejected the usurper of his pulpit otherwise than by bodily force, now addressed her in the tone of just indignation and legitimate authority. "Get you down, woman, from the holy place which you profane," he said. "Is it to the Lord's house that you came to pour forth the foulness of your heart, and the inspiration of the Devil? Get you down, and remember that the sentence of death is on you, yea, and shall be executed, were it but for this day's work!" "I go, friend, I go, for the voice hath had its utterance," replied she, in a depressed and even mild tone. "I have done my mission unto thee and to thy people. Reward me with stripes, imprisonment, or death, as ye shall be permitted." The weakness of exhausted passion caused her steps to totter as she descended the pulpit stairs. The people, in the meanwhile, were stirring to and fro on the floor of the house, whispering among themselves, and glancing toward the intruder. Many of them now recognized her as the woman who had assaulted the governor with frightful language, as he passed by the window of her prison; they knew, also, that she was adjudged to suffer death, and had been preserved only by an involuntary banishment into the wilderness. The new outrage, by which she had provoked her fate, seemed to render further lenity impossible; and a gentleman in military dress, with a stout man of inferior rank, drew toward the door of the meeting-house, and awaited her approach. Scarcely did her feet press the floor, however, when an unexpected scene occurred. In that moment of her peril, when every eye frowned with death, a little timid boy pressed forth, and threw his arms round his mother. "I am here, mother, it is I, and I will go with thee to prison," he exclaimed. She gazed at him with a doubtful and almost frightened expression, for she knew that the boy had been cast out to perish, and she had not hoped to see his face again. She feared, perhaps, that it was but one of the happy visions, with which her excited fancy had often deceived her, in the solitude of the desert or in prison. But when she felt his hand warm within her own, and heard his little eloquence of childish love, she began to know that she was yet a mother. "Blessed art thou, my son," she sobbed. "My heart was withered; yea, dead with thee and with thy father; and now it leaps as in the first moment when I pressed thee to my bosom." She kneeled down and embraced him again and again, while the joy that could find no words expressed itself in broken accents, like the bubbles gushing up to vanish at the surface of a deep fountain. The sorrows of past years, and the darker peril that was nigh, cast not a shadow on the brightness of that fleeting moment. Soon, however, the spectators saw a change upon her face, as the consciousness of her sad estate returned, and grief supplied the fount of tears which joy had opened. By the words she uttered, it would seem that the indulgence of natural love had given her mind a momentary sense of its errors, and made her know how far she had strayed from duty, in following the dictates of a wild fanaticism. "In a doleful hour art thou returned to me, poor boy," she said, "for thy mother's path has gone darkening onward, till now the end is death. Son, son, I have borne thee in my arms when my limbs were tottering, and I have fed thee with the food that I was fainting for; yet I have ill performed a mother's part by thee in life, and now I leave thee no inheritance but woe and shame. Thou wilt go seeking through the world, and find all hearts closed against thee, and their sweet affections turned to bitterness for my sake. My child, my child, how many a pang awaits thy gentle spirit and I the cause of all!" She hid her face on Ilbrahim's head, and her long raven hair, discolored with the ashes of her mourning, fell down about him like a veil. A low and interrupted moan was the voice of her heart's anguish, and it did not fail to move the sympathies of many who mistook their involuntary virtue for a sin. Sobs were audible in the female section of the house, and every man who was a father drew his hand across his eyes. Tobias Pearson was agitated and uneasy, but a certain feeling like the consciousness of guilt oppressed him, so that he could not go forth and offer himself as the protector of the child. Dorothy, however, had watched her husband's eye. Her mind was free from the influence that had begun to work on his, and she drew near the Quaker woman, and addressed her in the hearing of all the congregation. "Stranger, trust this boy to me, and I will be his mother," she said, taking Ilbrahim's hand. "Providence has signally marked out my husband to protect him, and he has fed at our table and lodged under our roof, now many days, till our hearts have grown very strongly unto him. Leave the tender child with us, and be at ease concerning his welfare." The Quaker rose from the ground, but drew the boy closer to her, while she gazed earnestly in Dorothy's face. Her mild, but saddened features, and neat matronly attire harmonized together, and were like a verse of fireside poetry. Her very aspect proved that she was blameless, so far as mortal could be so, in respect to God and man; while the enthusiast, in her robe of sackcloth and girdle of knotted cord, had as evidently violated the duties of the present life and the future, by fixing her attention wholly on the latter. The two females, as they held each a hand of Ilbrahim, formed a practical allegory; it was rational piety and unbridled fanaticism contending for the empire of a young heart. "Thou art not of our people," said the Quaker, mournfully. "No, we are not of your people," replied Dorothy, with mildness, "but we are Christians, looking upward to the same Heaven with you. Doubt not that your boy shall meet you there, if there be a blessing on our tender and prayerful guidance of him. Thither, I trust, my own children have gone before me, for I also have been a mother; I am no longer so," she added, in a faltering tone, "and your son will have all my care." "But will ye lead him in the path which his parents have trodden?" demanded the Quaker. "Can ye teach him the enlightened faith which his father has died for, and for which I, even I, am soon to become an unworthy martyr? The boy has been baptized in blood; will ye keep the mark fresh and ruddy upon his forehead?" "I will not deceive you," answered Dorothy. "If your child become our child, we must breed him up in the instruction which Heaven has imparted to us; we must pray for him the prayers of our own faith; we must do toward him according to the dictates of our own consciences, and not of yours. Were we to act otherwise, we should abuse your trust, even in complying with your wishes." The mother looked down upon her boy with a troubled countenance, and then turned her eyes upward to Heaven. She seemed to pray internally, and the contention of her soul was evident. "Friend," she said at length to Dorothy, "I doubt not that my son shall receive all earthly tenderness at thy hands. Nay, I will believe that even thy imperfect lights may guide him to a better world; for surely thou art on the path thither. But thou hast spoken of a husband. Doth he stand here among this multitude of people? Let him come forth, for I must know to whom I commit this most precious trust." She turned her face upon the male auditors, and after a momentary delay, Tobias Pearson came forth from among them. The Quaker saw the dress which marked his military rank, and shook her head; but then she noted the hesitating air, the eyes that struggled with her own, and were vanquished; the color that went and came, and could find no resting-place. As she gazed, an unmirthful smile spread over her features, like sunshine that grows melancholy in some desolate spot. Her lips moved inaudibly, but at length she spake. "I hear it, I hear it. The voice speaketh within me and saith, 'Leave thy child, Catharine, for his place is here, and go hence, for I have other work for thee. Break the bonds of natural affection, martyr thy love, and know that in all these things eternal wisdom hath its ends.' I go, friends, I go. Take ye my boy, my precious jewel. I go hence, trusting that all shall be well, and that even for his infant hands there is a labor in the vineyard." She knelt down and whispered to Ilbrahim, who at first struggled and clung to his mother, with sobs and tears, but remained passive when she had kissed his cheek and arisen from the ground. Having held her hands over his head in mental prayer, she was ready to depart. "Farewell, friends in mine extremity," she said to Pearson and his wife; "the good deed ye have done me is a treasure laid up in Heaven, to be returned a thousand-fold hereafter. And farewell ye, mine enemies, to whom it is not permitted to harm so much as a hair of my head, nor to stay my footsteps even for a moment. The day is coming when ye shall call upon me to witness for ye to this one sin uncommitted, and I will rise up and answer." She turned her steps toward the door, and the men, who had stationed themselves to guard it, withdrew, and suffered her to pass. A general sentiment of pity overcame the virulence of religious hatred. Sanctified by her love and her affliction, she went forth, and all the people gazed after her till she had journeyed up the hill, and was lost behind its brow. She went, the apostle of her own unquiet heart, to renew the wanderings of past years. For her voice had been already heard in many lands of Christendom; and she had pined in the cells of a Catholic Inquisition before she felt the lash and lay in the dungeons of the Puritans. Her mission had extended also to the followers of the Prophet, and from them she had received the courtesy and kindness which all the contending sects of our purer religion united to deny her. Her husband and herself had resided many months in Turkey, where even the Sultan's countenance was gracious to them; in that pagan land, too, was Ilbrahim's birthplace, and his Oriental name was a mark of gratitude for the good deeds of an unbeliever. * * * * * When Pearson and his wife had thus acquired all the rights over Ilbrahim that could be delegated, their affection for him became, like the memory of their native land, or their mild sorrow for the dead, a piece of the immovable furniture of their hearts. The boy, also, after a week or two of mental disquiet, began to gratify his protectors, by many inadvertent proofs that he considered them as parents, and their house as home. Before the winter snows were melted, the persecuted infant, the little wanderer from a remote and heathen country, seemed native in the New England cottage, and inseparable from the warmth and security of its hearth. Under the influence of kind treatment, and in the consciousness that he was loved, Ilbrahim's demeanor lost a premature manliness which had resulted from his earlier situation; he became more childlike, and his natural character displayed itself with freedom. It was in many respects a beautiful one, yet the disordered imaginations of both his father and mother had perhaps propagated a certain unhealthiness in the mind of the boy. In his general state, Ilbrahim would derive enjoyment from the most trifling events, and from every object about him; he seemed to discover rich treasures of happiness, by a faculty analogous to that of the witch-hazel, which points to hidden gold where all is barren to the eye. His airy gayety, coming to him from a thousand sources, communicated itself to the family, and Ilbrahim was like a domesticated sunbeam, brightening moody countenances, and chasing away the gloom from the dark corners of the cottage. On the other hand, as the susceptibility of pleasure is also that of pain, the exuberant cheerfulness of the boy's prevailing temper sometimes yielded to moments of deep depression. His sorrows could not always be followed up to their original source, but most frequently they appeared to flow, though Ilbrahim was young to be sad for such a cause, from wounded love. The flightiness of his mirth rendered him often guilty of offences against the decorum of a Puritan household, and on these occasions he did not invariably escape rebuke. But the slightest word of real bitterness, which he was infallible in distinguishing from pretended anger, seemed to sink into his heart and poison all his enjoyments, till he became sensible that he was entirely forgiven. Of the malice which generally accompanies a superfluity of sensitiveness, Ilbrahim was altogether destitute; when trodden upon, he would not turn; when wounded, he could but die. His mind was wanting in the stamina for self-support; it was a plant that would twine beautifully round something stronger than itself, but if repulsed, or torn away, it had no choice but to wither on the ground. Dorothy's acuteness taught her that severity would crush the spirit of the child, and she nurtured him with the gentle care of one who handles a butterfly. Her husband manifested an equal affection, although it grew daily less productive of familiar caresses. The feelings of the neighboring people, in regard to the Quaker infant and his protectors, had not undergone a favorable change, in spite of the momentary triumph which the desolate mother had obtained over their sympathies. The scorn and bitterness, of which he was the object, were very grievous to Ilbrahim, especially when any circumstance made him sensible that the children, his equals in age, partook of the enmity of their parents. His tender and social nature had already overflowed in attachments to everything about him, and still there was a residue of unappropriated love, which he yearned to bestow upon the little ones who were taught to hate him. As the warm days of spring came on, Ilbrahim was accustomed to remain for hours silent and inactive within hearing of the children's voices at their play; yet, with his usual delicacy of feeling, he avoided their notice, and would flee and hide himself from the smallest individual among them. Chance, however, at length seemed to open a medium of communication between his heart and theirs; it was by means of a boy about two years older than Ilbrahim, who was injured by a fall from a tree in the vicinity of Pearson's habitation. As the sufferer's own home was at some distance, Dorothy willingly received him under her roof, and became his tender and careful nurse. Ilbrahim was the unconscious possessor of much skill in physiognomy, and it would have deterred him, in other circumstances, from attempting to make a friend of this boy. The countenance of the latter immediately impressed a beholder disagreeably, but it required some examination to discover that the cause was a very slight distortion of the mouth, and the irregular, broken line and near approach of the eyebrows. Analogous, perhaps, to these trifling deformities was an almost imperceptible twist of every joint, and the uneven prominence of the breast; forming a body, regular in its general outline, but faulty in almost all its details. The disposition of the boy was sullen and reserved, and the village schoolmaster stigmatized him as obtuse in intellect; although, at a later period of life, he evinced ambition and very peculiar talents. But whatever might be his personal or moral irregularities, Ilbrahim's heart seized upon, and clung to him, from the moment that he was brought wounded into the cottage; the child of persecution seemed to compare his own fate with that of the sufferer, and to feel that even different modes of misfortune had created a sort of relationship between them. Food, rest, and the fresh air, for which he languished, were neglected; he nestled continually by the bedside of the little stranger, and, with a fond jealousy, endeavored to be the medium of all the cares that were bestowed upon him. As the boy became convalescent, Ilbrahim contrived games suitable to his situation, or amused him by a faculty which he had perhaps breathed in with the air of his barbaric birthplace. It was that of reciting imaginary adventures, on the spur of the moment, and apparently in inexhaustible succession. His tales were of course monstrous, disjointed, and without aim; but they were curious on account of a vein of human tenderness which ran through them all, and was like a sweet, familiar face, encountered in the midst of wild and unearthly scenery. The auditor paid much attention to these romances, and sometimes interrupted them by brief remarks upon the incidents, displaying shrewdness above his years, mingled with a moral obliquity which grated very harshly against Ilbrahim's instinctive rectitude. Nothing, however, could arrest the progress of the latter's affection, and there were many proofs that it met with a response from the dark and stubborn nature on which it was lavished. The boy's parents at length removed him, to complete his cure under their own roof. Ilbrahim did not visit his new friend after his departure; but he made anxious and continual inquiries respecting him, and informed himself of the day when he was to reappear among his playmates. On a pleasant summer afternoon, the children of the neighborhood had assembled in the little forest-crowned amphitheatre behind the meeting-house, and the recovering invalid was there, leaning on a staff. The glee of a score of untainted bosoms was heard in light and airy voices, which danced among the trees like sunshine become audible; the grown men of this weary world, as they journeyed by the spot, marvelled why life, beginning in such brightness, should proceed in gloom; and their hearts, or their imaginations, answered them and said, that the bliss of childhood gushes from its innocence. But it happened that an unexpected addition was made to the heavenly little band. It was Ilbrahim, who came toward the children with a look of sweet confidence on his fair and spiritual face, as if, having manifested his love to one of them, he had no longer to fear a repulse from their society. A hush came over their mirth the moment they beheld him, and they stood whispering to each other while he drew nigh; but, all at once, the devil of their fathers entered into the unbreeched fanatics, and sending up a fierce, shrill cry, they rushed upon the poor Quaker child. In an instant, he was the centre of a brood of baby-fiends, who lifted sticks against him, pelted him with stones, and displayed an instinct of destruction far more loathsome than the blood-thirstiness of manhood. The invalid, in the meanwhile, stood apart from the tumult, crying out with a loud voice, "Fear not, Ilbrahim, come hither and take my hand"; and his unhappy friend endeavored to obey him. After watching the victim's struggling approach with a calm smile and unabashed eye, the foul-hearted little villain lifted his staff, and struck Ilbrahim on the mouth, so forcibly that the blood issued in a stream. The poor child's arms had been raised to guard his head from the storm of blows; but now he dropped them at once. His persecutors beat him down, trampled upon him, dragged him by his long, fair locks, and Ilbrahim was on the point of becoming as veritable a martyr as ever entered bleeding into heaven. The uproar, however, attracted the notice of a few neighbors, who put themselves to the trouble of rescuing the little heretic, and of conveying him to Pearson's door. Ilbrahim's bodily harm was severe, but long and careful nursing accomplished his recovery; the injury done to his sensitive spirit was more serious, though not so visible. Its signs were principally of a negative character, and to be discovered only by those who had previously known him. His gait was thenceforth slow, even, and unvaried by the sudden bursts of sprightlier motion, which had once corresponded to his overflowing gladness; his countenance was heavier, and its former play of expression, the dance of sunshine reflected from moving water, was destroyed by the cloud over his existence; his notice was attracted in a far less degree by passing events, and he appeared to find greater difficulty in comprehending what was new to him, than at a happier period. A stranger, founding his judgment upon these circumstances, would have said that the dulness of the child's intellect widely contradicted the promise of his features; but the secret was in the direction of Ilbrahim's thoughts, which were brooding within him when they should naturally have been wandering abroad. An attempt of Dorothy to revive his former sportiveness was the single occasion on which his quiet demeanor yielded to a violent display of grief; he burst into passionate weeping, and ran and hid himself, for his heart had become so miserably sore that even the hand of kindness tortured it like fire. Sometimes, at night and probably in his dreams, he was heard to cry, "Mother! mother!" as if her place, which a stranger had supplied while Ilbrahim was happy, admitted of no substitute in his extreme affliction. Perhaps, among the many life-weary wretches then upon the earth, there was not one who combined innocence and misery like this poor, broken-hearted infant, so soon the victim of his own heavenly nature. While this melancholy change had taken place in Ilbrahim, one of an earlier origin and of different character had come to its perfection in his adopted father. The incident with which this tale commences found Pearson in a state of religious dulness, yet mentally disquieted, and longing for a more fervid faith than he possessed. The first effect of his kindness to Ilbrahim was to produce a softened feeling, and incipient love for the child's whole sect; but joined to this, and resulting perhaps from self-suspicion, was a proud and ostentatious contempt of their tenets and practical extravagances. In the course of much thought, however, for the subject struggled irresistibly into his mind, the foolishness of the doctrine began to be less evident, and the points which had particularly offended his reason assumed another aspect, or vanished entirely away. The work within him appeared to go on even while he slept, and that which had been a doubt, when he laid down to rest, would often hold the place of a truth, confirmed by some forgotten demonstration, when he recalled his thoughts in the morning. But while he was thus becoming assimilated to the enthusiasts, his contempt, in no wise decreasing toward them, grew very fierce against himself; he imagined, also, that every face of his acquaintance wore a sneer, and that every word addressed to him was a gibe. Such was his state of mind at the period of Ilbrahim's misfortune; and the emotions consequent upon that event completed the change, of which the child had been the original instrument. In the meantime, neither the fierceness of the persecutors, nor the infatuation of their victims, had decreased. The dungeons were never empty; the streets of almost every village echoed daily with a lash; the life of a woman, whose mild and Christian spirit no cruelty could imbitter, had been sacrificed; and more innocent blood was yet to pollute the hands that were so often raised in prayer. Early after the Restoration, the English Quakers represented to Charles II. that a "vein of blood was open in his dominions"; but though the displeasure of the voluptuous king was roused, his interference was not prompt. And now the tale must stride forward over many months, leaving Pearson to encounter ignominy and misfortune; his wife to a firm endurance of a thousand sorrows; poor Ilbrahim to pine and droop like a cankered rosebud; his mother to wander on a mistaken errand, neglectful of the holiest trust which can be committed to a woman. * * * * * A winter evening, a night of storm, had darkened over Pearson's habitation, and there were no cheerful faces to drive the gloom from his broad hearth. The fire, it is true, sent forth a glowing heat and a ruddy light, and large logs, dripping with half-melted snow, lay ready to be cast upon the embers. But the apartment was saddened in its aspect by the absence of much of the homely wealth which had once adorned it; for the exaction of repeated fines, and his own neglect of temporal affairs, had greatly impoverished the owner. And with the furniture of peace, the implements of war had likewise disappeared; the sword was broken, the helm and cuirass were cast away forever; the soldier had done with battles, and might not lift so much as his naked hand to guard his head. But the Holy Book remained, and the table on which it rested was drawn before the fire, while two of the persecuted sect sought comfort from its pages. He who listened, while the other read, was the master of the house, now emaciated in form, and altered as to the expression and healthiness of his countenance; for his mind had dwelt too long among visionary thoughts, and his body had been worn by imprisonment and stripes. The hale and weather-beaten old man, who sat beside him, had sustained less injury from a far longer course of the same mode of life. In person he was tall and dignified, and, which alone would have made him hateful to the Puritans, his gray locks fell from beneath the broad-brimmed hat, and rested on his shoulders. As the old man read the sacred page, the snow drifted against the windows, or eddied in at the crevices of the door, while a blast kept laughing in the chimney, and the blaze leaped fiercely up to seek it. And sometimes, when the wind struck the hill at a certain angle, and swept down by the cottage across the wintry plain, its voice was the most doleful that can be conceived; it came as if the Past were speaking, as if the Dead had contributed each a whisper, as if the Desolation of Ages were breathed in that one lamenting sound. The Quaker at length closed the book, retaining however his hand between the pages which he had been reading, while he looked steadfastly at Pearson. The attitude and features of the latter might have indicated the endurance of bodily pain; he leaned his forehead on his hands, his teeth were firmly closed, and his frame was tremulous at intervals with a nervous agitation. "Friend Tobias," inquired the old man, compassionately, "hast thou found no comfort in these many blessed passages of Scripture?" "Thy voice has fallen on my ear like a sound afar off and indistinct," replied Pearson, without lifting his eyes. "Yea, and when I have hearkened carefully, the words seemed cold and lifeless, and intended for another and a lesser grief than mine. Remove the book," he added, in a tone of sullen bitterness. "I have no part in its consolations, and they do but fret my sorrow the more." "Nay, feeble brother, be not as one who hath never known the light," said the elder Quaker, earnestly, but with mildness. "Art thou he that wouldst be content to give all, and endure all, for conscience' sake; desiring even peculiar trials, that thy faith might be purified, and thy heart weaned from worldly desires? And wilt thou sink beneath an affliction which happens alike to them that have their portion here below, and to them that lay up treasure in heaven? Faint not, for thy burden is yet light." "It is heavy! It is heavier than I can bear!" exclaimed Pearson, with the impatience of a variable spirit. "From my youth upward I have been a man marked out for wrath; and year by year, yea, day after day, I have endured sorrows, such as others know not in their lifetime. And now I speak not of the love that has been turned to hatred, the honor to ignominy, the ease and plentifulness of all things to danger, want, and nakedness. All this I could have borne, and counted myself blessed. But when my heart was desolate with many losses, I fixed it upon the child of a stranger, and he became dearer to me than all my buried ones; and now he too must die, as if my love were poison. Verily, I am an accursed man, and I will lay me down in the dust, and lift up my head no more." "Thou sinnest, brother, but it is not for me to rebuke thee; for I also have had my hours of darkness, wherein I have murmured against the cross," said the old Quaker. He continued, perhaps in the hope of distracting his companion's thoughts from his own sorrows. "Even of late was the light obscured within me, when the men of blood had banished me on pain of death, and the constables led me onward from village to village, toward the wilderness. A strong and cruel hand was wielding the knotted cords; they sunk deep into the flesh, and thou mightst have tracked every reel and totter of my footsteps by the blood that followed. As we went on--" "Have I not borne all this; and have I murmured?" interrupted Pearson, impatiently. "Nay, friend, but hear me," continued the other. "As we journeyed on, night darkened on our path, so that no man could see the rage of the persecutors, or the constancy of my endurance, though Heaven forbid that I should glory therein. The lights began to glimmer in the cottage windows, and I could discern the inmates as they gathered in comfort and security, every man with his wife and children by their own evening hearth. At length we came to a tract of fertile land; in the dim light, the forest was not visible around it; and behold! there was a straw-thatched dwelling, which bore the very aspect of my home, far over the wild ocean, far in our own England. Then came bitter thoughts upon me; yea, remembrances that were like death to my soul. The happiness of my early days was painted to me; the disquiet of my manhood, the altered faith of my declining years. I remembered how I had been moved to go forth a wanderer, when my daughter, the youngest, the dearest of my flock, lay on her dying bed, and--" "Couldst thou obey the command at such a moment?" exclaimed Pearson, shuddering. "Yea, yea," replied the old man, hurriedly. "I was kneeling by her bedside when the voice spoke loud within me; but immediately I rose, and took my staff, and gat me gone. O, that it were permitted me to forget her woful look, when I thus withdrew my arm, and left her journeying through the dark valley alone! for her soul was faint, and she had leaned upon my prayers. Now in that night of horror I was assailed by the thought that I had been an erring Christian, and a cruel parent; yea, even my daughter, with her pale, dying features, seemed to stand by me and whisper, 'Father, you are deceived; go home and shelter your gray head.' O Thou, to whom I have looked in my furthest wanderings," continued the Quaker, raising his agitated eyes to Heaven, "inflict not upon the bloodiest of our persecutors the unmitigated agony of my soul, when I believed that all I had done and suffered for thee was at the instigation of a mocking fiend! But I yielded not; I knelt down and wrestled with the tempter, while the scourge bit more fiercely into the flesh. My prayer was heard, and I went on in peace and joy toward the wilderness." The old man, though his fanaticism had generally all the calmness of reason, was deeply moved while reciting this tale; and his unwonted emotion seemed to rebuke and keep down that of his companion. They sat in silence, with their faces to the fire, imagining perhaps, in its red embers, new scenes of persecution yet to be encountered. The snow still drifted hard against the windows, and sometimes, as the blaze of the logs had gradually sunk, came down the spacious chimney and hissed upon the hearth. A cautious footstep might now and then be heard in a neighboring apartment, and the sound invariably drew the eyes of both Quakers to the door which led thither. When a fierce and riotous gust of wind had led his thoughts, by a natural association, to homeless travellers on such a night, Pearson resumed the conversation. "I have well-nigh sunk under my own share of this trial," observed he, sighing heavily; "yet I would that it might be doubled to me, if so the child's mother could be spared. Her wounds have been deep and many, but this will be the sorest of all." "Fear not for Catharine," replied the old Quaker, "for I know that valiant woman, and have seen how she can bear the cross. A mother's heart, indeed, is strong in her, and may seem to contend mightily with her faith; but soon she will stand up and give thanks that her son has been thus early an accepted sacrifice. The boy hath done his work, and she will feel that he is taken hence in kindness both to him and her. Blessed, blessed are they that with so little suffering can enter into peace!" The fitful rush of the wind was now disturbed by a portentous sound; it was a quick and heavy knocking at the outer door. Pearson's wan countenance grew paler, for many a visit of persecution had taught him what to dread; the old man, on the other hand, stood up erect, and his glance was firm as that of the tried soldier who awaits his enemy. "The men of blood have come to seek me," he observed, with calmness. "They have heard how I was moved to return from banishment; and now am I to be led to prison, and thence to death. It is an end I have long looked for. I will open unto them, lest they say, 'Lo, he feareth!'" "Nay, I will present myself before them," said Pearson, with recovered fortitude. "It may be that they seek me alone, and know not that thou abidest with me." "Let us go boldly, both one and the other," rejoined his companion. "It is not fitting that thou or I should shrink." They therefore proceeded through the entry to the door, which they opened, bidding the applicant, "Come in, in God's name!" A furious blast of wind drove the storm into their faces, and extinguished the lamp; they had barely time to discern a figure, so white from head to foot with the drifted snow, that it seemed like Winter's self, come in human shape to seek refuge from its own desolation. "Enter, friend, and do thy errand, be it what it may," said Pearson. "It must needs be pressing, since thou comest on such a bitter night." "Peace be with this household," said the stranger, when they stood on the floor of the inner apartment. Pearson started, the elder Quaker stirred the slumbering embers of the fire, till they sent up a clear and lofty blaze; it was a female voice that had spoken; it was a female form that shone out, cold and wintry, in that comfortable light. "Catharine, blessed woman," exclaimed the old man, "art thou come to this darkened land again? art thou come to bear a valiant testimony as in former years? The scourge hath not prevailed against thee, and from the dungeon hast thou come forth triumphant; but strengthen, strengthen now thy heart, Catharine, for Heaven will prove thee yet this once, ere thou go to thy reward." "Rejoice, friends!" she replied. "Thou who hast long been of our people, and thou whom a little child hath led to us, rejoice! Lo! I come, the messenger of glad tidings, for the day of persecution is overpast. The heart of the king, even Charles, hath been moved in gentleness toward us, and he hath sent forth his letters to stay the hands of the men of blood. A ship's company of our friends hath arrived at yonder town, and I also sailed joyfully among them." As Catharine spoke, her eyes were roaming about the room, in search of him for whose sake security was dear to her. Pearson made a silent appeal to the old man, nor did the latter shrink from the painful task assigned him. "Sister," he began, in a softened yet perfectly calm tone, "thou tellest us of His love, manifested in temporal good; and now must we speak to thee of that selfsame love, displayed in chastenings. Hitherto, Catharine, thou hast been as one journeying in a darksome and difficult path, and leading an infant by the hand; fain wouldst thou have looked heavenward continually, but still the cares of that little child have drawn thine eyes and thy affections to the earth. Sister! go on rejoicing, for his tottering footsteps shall impede thine own no more." But the unhappy mother was not thus to be consoled; she shook like a leaf, she turned white as the very snow that hung drifted into her hair. The firm old man extended his hand and held her up, keeping his eye upon hers, as if to repress any outbreak of passion. "I am a woman, I am but a woman; will He try me above my strength?" said Catharine very quickly, and almost in a whisper. "I have been wounded sore; I have suffered much; many things in the body, many in the mind; crucified in myself, and in them that were dearest to me. Surely," added she, with a long shudder, "He hath spared me in this one thing." She broke forth with sudden and irrepressible violence, "Tell me, man of cold heart, what has God done to me? Hath he cast me down, never to rise again? Hath he crushed my very heart in his hand? And thou, to whom I committed my child, how hast thou fulfilled thy trust? Give me back the boy, well, sound, alive, alive; or earth and Heaven shall avenge me!" The agonized shriek of Catharine was answered by the faint, the very faint voice of a child. On this day it had become evident to Pearson, to his aged guest, and to Dorothy that Ilbrahim's brief and troubled pilgrimage drew near its close. The two former would willingly have remained by him, to make use of the prayers and pious discourses which they deemed appropriate to the time, and which, if they be impotent as to the departing traveller's reception in the world whither it goes, may at least sustain him in bidding adieu to earth. But though Ilbrahim uttered no complaint, he was disturbed by the faces that looked upon him; so that Dorothy's entreaties, and their own conviction that the child's feet might tread heaven's pavement and not soil it, had induced the two Quakers to remove. Ilbrahim then closed his eyes and grew calm, and, except for now and then a kind and low word to his nurse, might have been thought to slumber. As nightfall came on, however, and the storm began to rise, something seemed to trouble the repose of the boy's mind, and to render his sense of hearing active and acute. If a passing wind lingered to shake the casement, he strove to turn his head toward it; if the door jarred to and fro upon its hinges, he looked long and anxiously thitherward; if the heavy voice of the old man, as he read the Scriptures, rose but a little higher, the child almost held his dying breath to listen; if a snowdrift swept by the cottage, with a sound like the trailing of a garment, Ilbrahim seemed to watch that some visitant should enter. But, after a little time, he relinquished whatever secret hope had agitated him, and, with one low, complaining whisper, turned his cheek upon the pillow. He then addressed Dorothy with his usual sweetness, and besought her to draw near him; she did so, and Ilbrahim took her hand in both of his, grasping it with a gentle pressure, as if to assure himself that he retained it. At intervals, and without disturbing the repose of his countenance, a very faint trembling passed over him from head to foot, as if a mild but somewhat cool wind had breathed upon him, and made him shiver. As the boy thus led her by the hand, in his quiet progress over the borders of eternity, Dorothy almost imagined that she could discern the near, though dim delightfulness of the home he was about to reach; she would not have enticed the little wanderer back, though she bemoaned herself that she must leave him and return. But just when Ilbrahim's feet were pressing on the soil of Paradise, he heard a voice behind him, and it recalled him a few, few paces of the weary path which he had travelled. As Dorothy looked upon his features, she perceived that their placid expression was again disturbed; her own thoughts had been so wrapped in him, that all sounds of the storm, and of human speech, were lost to her; but when Catharine's shriek pierced through the room, the boy strove to raise himself. "Friend, she is come! Open unto her!" cried he. In a moment, his mother was kneeling by the bedside; she drew Ilbrahim to her bosom, and he nestled there, with no violence of joy, but contentedly, as if he were hushing himself to sleep. He looked into her face, and, reading its agony, said, with feeble earnestness, "Mourn not, dearest mother. I am happy now." And with these words, the gentle boy was dead. * * * * * The king's mandate to stay the New England persecutors was effectual in preventing further martyrdoms; but the colonial authorities, trusting in the remoteness of their situation, and perhaps in the supposed instability of the royal government, shortly renewed their severities in all other respects. Catharine's fanaticism had become wilder by the sundering of all human ties; and wherever a scourge was lifted, there was she to receive the blow; and whenever a dungeon was unbarred, thither she came, to cast herself upon the floor. But in process of time, a more Christian spirit--a spirit of forbearance, though not of cordiality or approbation--began to pervade the land in regard to the persecuted sect. And then, when the rigid old Pilgrims eyed her rather in pity than in wrath; when the matrons fed her with the fragments of their children's food, and offered her a lodging on a hard and lowly bed; when no little crowd of schoolboys left their sports to cast stones after the roving enthusiast--then did Catharine return to Pearson's dwelling, and made that her home. As if Ilbrahim's sweetness yet lingered round his ashes, as if his gentle spirit came down from heaven to teach his parent a true religion, her fierce and vindictive nature was softened by the same griefs which had once irritated it. When the course of years had made the features of the unobtrusive mourner familiar in the settlement, she became a subject of not deep, but general interest; a being on whom the otherwise superfluous sympathies of all might be bestowed. Every one spoke of her with that degree of pity which it is pleasant to experience, every one was ready to do her the little kindnesses, which are not costly, yet manifest good-will; and when at last she died, a long train of her once bitter persecutors followed her, with decent sadness and tears that were not painful, to her place by Ilbrahim's green and sunken grave. THE ANGEL By HANS CHRISTIAN ANDERSEN Whenever a good child dies, an angel from heaven comes down to earth, and takes the dead child in his arms, spreads out his great white wings, and flies away over all the places the child has loved, and picks quite a handful of flowers, which he carries up to the Almighty, that they may bloom in heaven more brightly than on earth. And the Father presses all the flowers to His heart; but He kisses the flower that pleases him best, and the flower is then endowed with a voice, and can join in the great chorus of praise! "See"--this is what an angel said, as he carried a dead child up to heaven, and the child heard, as if in a dream, and they went on over the regions of home where the little child had played, and they came through gardens with beautiful flowers--"which of these shall we take with us to plant in heaven?" asked the angel. Now there stood near them a slender, beautiful rose bush; but a wicked hand had broken the stem, so that all the branches, covered with half-opened buds, were hanging drooping around, quite withered. "The poor rose bush!" said the child. "Take it, that it may bloom up yonder." And the angel took it, and kissed the child, and the little one half opened his eyes. They plucked some of the rich flowers, but also took with them the despised buttercup and the wild pansy. "Now we have flowers," said the child. And the angel nodded, but he did not yet fly upward to heaven. It was night and quite silent. They remained in the great city; they floated about there in a small street, where lay whole heaps of straw, ashes, and sweepings, for it had been removal-day. There lay fragments of plates, bits of plaster, rags, and old hats, and all this did not look well. And the angel pointed amid all this confusion to a few fragments of a flower-pot, and to a lump of earth which had fallen out, and which was kept together by the roots of a great dried field flower, which was of no use, and had therefore been thrown out into the street. "We will take that with us," said the angel. "I will tell you why, as we fly onward. "Down yonder in the narrow lane, in the low cellar, lived a poor sick boy; from his childhood he had been bedridden. When he was at his best he could go up and down the room a few times, leaning on crutches; that was the utmost he could do. For a few days in summer the sunbeams would penetrate for a few hours to the ground of the cellar, and when the poor boy sat there and the sun shone on him, and he looked at the red blood in his three fingers, as he held them up before his face, he would say, 'Yes, to-day he has been out.' He knew the forest with its beautiful vernal green only from the fact that the neighbor's son brought him the first green branch of a beech-tree, and he held that up over his head, and dreamed he was in the beech wood where the sun shone and the birds sang. On a spring day the neighbor's boy also brought him field flowers, and among these was, by chance, one to which the root was hanging; and so it was planted in a flower-pot, and placed by the bed, close to the window. And the flower had been planted by a fortunate hand; and it grew, threw out new shoots, and bore flowers every year. It became as a splendid flower-garden to the sickly boy--his little treasure here on earth. He watered it, and tended it, and took care that it had the benefit of every ray of sunlight, down to the last that struggled in through the narrow window; and the flower itself was woven into his dreams, for it grew for him and gladdened his eyes, and spread its fragrance about him; and toward it he turned in death when the Father called him. He has now been with the Almighty for a year; for a year the flower has stood forgotten in the window, and is withered; and thus, at the removal, it has been thrown out into the dust of the street. And this is the flower, the poor withered flower, which we have taken into our nosegay; for this flower has given more joy than the richest flower in a Queen's garden!" "But how do you know all this?" asked the child which the angel was carrying to heaven. "I know it," said the angel, "for I myself was that little boy who walked on crutches! I know my flower well!" And the child opened his eyes and looked into the glorious, happy face of the angel; and at the same moment they entered the regions where there is peace and joy. And the Father pressed the dead child to His bosom, and then it received wings like the angel, and flew hand in hand with him. And the Almighty pressed all the flowers to His heart; but He kissed the dry withered field flower, and it received a voice and sang with all the angels hovering around--some near, and some in wider circles, and some in infinite distance, but all equally happy. And they all sang, little and great, the good happy child, and the poor field flower that had lain there withered, thrown among the dust, in the rubbish of the removal-day, in the narrow, dark lane. THE RED SHOES By HANS CHRISTIAN ANDERSEN There once was a little girl; a very nice pretty little girl. But in summer she had to go barefoot, because she was poor, and in winter she wore thick wooden shoes, so that her little instep became quite red, altogether red. In the middle of the village lived an old shoemaker's wife; she sat, and sewed, as well as she could, a pair of little shoes, of old strips of red cloth; they were clumsy enough, but well meant, and the little girl was to have them. The little girl's name was Karen. On the day when her mother was buried she received the red shoes and wore them for the first time. They were certainly not suited for mourning; but she had no others, and therefore thrust her little bare feet into them and walked behind the plain deal coffin. Suddenly a great carriage came by, and in the carriage sat an old lady; she looked at the little girl and felt pity for her and said to the clergyman: "Give me the little girl and I will provide for her." Karen thought this was for the sake of the shoes; but the old lady declared they were hideous; and they were burned. But Karen herself was clothed neatly and properly: she was taught to read and to sew, and the people said she was agreeable. But her mirror said, "You are much more than agreeable; you are beautiful." Once the Queen travelled through the country, and had her little daughter with her; and the daughter was a Princess. And the people flocked toward the castle, and Karen too was among them; and the little Princess stood in a fine white dress at a window, and let herself be gazed at. She had neither train nor golden crown, but she wore splendid red morocco shoes; they were certainly far handsomer than those the shoemaker's wife had made for little Karen. Nothing in the world can compare with red shoes! Now Karen was old enough to be confirmed: new clothes were made for her, and she was to have new shoes. The rich shoemaker in the town took the measure of her little feet; this was done in his own house, in his little room, and there stood great glass cases with neat shoes and shining boots. It had quite a charming appearance, but the old lady could not see well, and therefore took no pleasure in it. Among the shoes stood a red pair, just like those which the princess had worn. How beautiful they were! The shoemaker also said they had been made for a Count's child, but they had not fitted. "That must be patent leather," observed the old lady, "the shoes shine so!" "Yes, they shine!" replied Karen; and they fitted her, and were bought. But the old lady did not know that they were red; for she would never have allowed Karen to go to the confirmation in red shoes; and that is what Karen did. Every one was looking at her shoes. And when she went across the church porch, toward the door of the choir, it seemed to her as if the old pictures on the tombstones, the portraits of clergymen and clergymen's wives, in their stiff collars and long black garments, fixed their eyes upon her red shoes. And she thought of her shoes only, when the priest laid his hand upon her head and spoke holy words. And the organ pealed solemnly, the children sang with their fresh sweet voices, and the old preceptor sang too; but Karen thought only of her red shoes. In the afternoon the old lady was informed by everyone that the shoes were red; and she said it was naughty and unsuitable, and that when Karen went to church in future, she should always go in black shoes, even if they were old. Next Sunday was sacrament Sunday. And Karen looked at the black shoes, and looked at the red ones--looked at them again--and put on the red ones. The sun shone gloriously; Karen and the old lady went along the footpath through the fields, and it was rather dusty. By the church door stood an old invalid soldier with a crutch and a long beard; the beard was rather red than white, for it was red altogether; and he bowed down almost to the ground, and asked the old lady if he might dust her shoes. And Karen also stretched out her little foot. "Look, what pretty dancing shoes!" said the old soldier. "Fit so tightly when you dance!" And he tapped the soles with his hand. And the old lady gave the soldier an alms, and went into the church with Karen. And every one in the church looked at Karen's red shoes, and all the pictures looked at them. And while Karen knelt in the church she only thought of her red shoes; and she forgot to sing her psalm, and forgot to say her prayer. Now all the people went out of church, and the old lady stepped into her carriage. Karen lifted up her foot to step in too; then the old soldier said: "Look, what beautiful dancing shoes!" And Karen could not resist: she was obliged to dance a few steps; and when she once began, her legs went on dancing. It was just as though the shoes had obtained power over her. She danced round the corner of the church--she could not help it; the coachman was obliged to run behind her and seize her; he lifted her into the carriage, but her feet went on dancing, so that she kicked the good old lady violently. At last they took off her shoes, and her legs became quiet. At home the shoes were put away in a cupboard; but Karen could not resist looking at them. Now the old lady became very ill, and it was said she would not recover. She had to be nursed, and waited on: and this was no one's duty so much as Karen's. But there was to be a great ball in the town, and Karen was invited. She looked at the old lady who could not recover; she looked at the red shoes, and thought there would be no harm in it. She put on the shoes, and that she might very well do; but they went to the ball and began to dance. But when she wished to go to the right hand, the shoes danced to the left, and when she wanted to go upstairs the shoes danced downward, down into the street and out at the town gate. She danced, and was obliged to dance, till she danced straight out into the dark wood. There was something glistening up among the trees, and she thought it was the moon, for she saw a face. But it was the old soldier with the red beard: he sat and nodded, and said: "Look, what beautiful dancing-shoes!" Then she was frightened, and wanted to throw away the red shoes; but they clung fast to her. And she tore off her stockings; but the shoes had grown fast to her feet. And she danced and was compelled to go dancing over field and meadow, in rain and sunshine, by night and by day; but it was most dreadful at night. She danced out into the open churchyard; but the dead there do not dance; they have far better things to do. She wished to sit down on the poor man's grave, where the bitter fern grows; but there was no peace nor rest for her. And when she danced toward the open church door, she saw there an angel in long white garments, with wings that reached from his shoulders to his feet; his countenance was serious and stern, and in his hand he held a sword that was broad and gleaming. "Thou shalt dance!" he said--"dance on thy red shoes, till thou art pale and cold, and till thy body shrivels to a skeleton. Thou shalt dance from door to door, and where proud, haughty children dwell, shalt thou knock, that they may hear thee, and be afraid of thee! Thou shalt dance, dance!" "Mercy!" cried Karen. But she did not hear what the angel answered, for the shoes carried her away--carried her through the door on to the field, over stock and stone, and she was always obliged to dance. One morning she danced past a door which she knew well. There was a sound of psalm-singing within, and a coffin was carried out, adorned with flowers. Then she knew that the old lady was dead, and she felt that she was deserted by all, and condemned by the angel of heaven. She danced, and was compelled to dance--to dance in the dark night. The shoes carried her on over thorn and brier; she scratched herself till she bled; she danced away across the heath to a little lonely house. Here she knew the executioner dwelt; and she tapped with her fingers on the panes, and called: "Come out, come out! I cannot come in for I must dance!" And the executioner said: "You probably don't know who I am? I cut off the bad people's heads with my axe, and mark how my axe rings!" "Do not strike off my head," said Karen, "for if you do I cannot repent of my sin. But strike off my feet with the red shoes!" And then she confessed all her sin, and the executioner cut off her feet with the red shoes; but the shoes danced away with the little feet over the fields and into the deep forest. And he cut her a pair of wooden feet, with crutches, and taught her a psalm, which the criminals always sing; and she kissed the hand that had held the axe, and went away across the heath. "Now I have suffered pain enough for the red shoes," said she. "Now I will go into the church, that they may see me." And she went quickly toward the church door, but when she came there the red shoes danced before her, so that she was frightened, and turned back. The whole week through she was sorrowful, and wept many bitter tears; but when Sunday came she said: "Now I have suffered and striven enough! I think that I am just as good as many of those who sit in the church and carry their heads high." And then she went boldly on; but she did not get further than the churchyard gate before she saw the red shoes dancing along before her; then she was seized with terror, and turned back, and repented of her sin right heartily. And she went to the parsonage, and begged to be taken there as a servant. She promised to be industrious, and to do all she could; she did not care for wages, and only wished to be under a roof and with good people. The clergyman's wife pitied her, and took her into her service. And she was industrious and thoughtful. Silently she sat and listened when in the evening the pastor read the Bible aloud. All the little ones were very fond of her; but when they spoke of dress and splendor and beauty, she would shake her head. Next Sunday they all went to church, and she was asked if she wished to go too, but she looked sadly, with tears in her eyes, at her crutches. And then the others went to hear God's word; but she went alone into her little room, which was only large enough to contain her bed and a chair. And here she sat with her hymn-book; and as she read it with a pious mind, the wind bore the notes of the organ over to her from the church; and she lifted up her face, wet with tears, and said: "O Lord, help me!" Then the sun shone so brightly; and before her stood the angel in the white garments, the same as she had seen that night at the church door. But he no longer grasped the sharp sword; he held a green branch covered with roses; and he touched the ceiling, and it rose up high, and wherever he touched it a golden star gleamed forth; and he touched the walls, and they spread forth widely, and she saw the organ which was pealing its rich sounds; and she saw the old pictures of clergymen and their wives; and the congregation sat in the decorated seats, and sang from their hymn-books. The church had come to the poor girl in her narrow room, or her chamber had become a church. She sat in the chair with the rest of the clergyman's people; and when they had finished the psalm, and looked up, they nodded and said: "That was right that you came here, Karen." "It was mercy!" said she. And the organ sounded its glorious notes; and the children's voices singing in the chorus sounded sweet and lovely; the clear sunshine streamed so warm through the window upon the chair in which Karen sat; and her heart became so filled with sunshine, peace, and joy, that it broke. Her soul flew on the sunbeams to heaven; and there was nobody who asked after the RED SHOES. THE LOVLIEST ROSE IN THE WORLD By HANS CHRISTIAN ANDERSEN Once there reigned a Queen, in whose garden were found the most glorious flowers at all seasons and from all the lands in the world; but especially she loved roses, and therefore she possessed the most various kinds of this flower, from the wild dog-rose, with the apple-scented green leaves, to the most splendid Provence rose. They grew against the earth walls, wound themselves round pillars and window-frames, into the passages, and all along the ceiling in all the halls. And the roses were various in fragrance, form, and color. But care and sorrow dwelt in these halls: the Queen lay upon a sick-bed, and the doctors declared that she must die. "There is still one thing that can serve her," said the wisest of them. "Bring her the loveliest rose in the world, the one which is the expression of the brightest and purest love; for if that is brought before her eyes ere they close, she will not die." And young and old came from every side with roses, the loveliest that bloomed in each garden; but they were not the right sort. The flower was to be brought out of the garden of Love; but what rose was it there that expressed the highest and purest love? And the poets sang of the loveliest rose in the world, and each one named his own; and intelligence was sent far round the land to every heart that beat with love, to every class and condition, and to every age. "No one has till now named the flower," said the wise man. "No one has pointed out the place where it bloomed in its splendor. They are not the roses from the coffin of Romeo and Juliet, or from the Walburg's grave, though these roses will be ever fragrant in song. They are not the roses that sprouted forth from Winkelried's blood-stained lances, from the blood that flows in a sacred cause from the breast of the hero who dies for his country; though no death is sweeter than this, and no rose redder than the blood that flows then. Nor is it that wondrous flower, to cherish which man devotes, in a quiet chamber, many a sleepless night, and much of his fresh life--the magic flower of science." "I know where it blooms," said a happy mother, who came with her pretty child to the bedside of the Queen. "I know where the loveliest rose of the world is found! The rose that is the expression of the highest and purest love springs from the blooming cheeks of my sweet child when, strengthened by sleep, it opens its eyes and smiles at me with all its affection!" "Lovely is this rose; but there is still a lovelier," said the wise man. "Yes, a far lovelier one," said one of the women. "I have seen it, and a loftier, purer rose does not bloom. I saw it on the cheeks of the Queen. She had taken off her golden crown, and in the long dreary night she was carrying her sick child in her arms: she wept, kissed it, and prayed for her child as a mother prays in the hour of her anguish." "Holy and wonderful in its might is the white rose of grief; but it is not the one we seek." "No, the loveliest rose of the world I saw at the altar of the Lord," said the good old Bishop. "I saw it shine as if an angel's face had appeared. The young maidens went to the Lord's Table, and renewed the promise made at their baptism, and roses were blushing, and pale roses shining on their fresh cheeks. A young girl stood there; she looked with all the purity and love of her young spirit up to heaven: that was the expression of the highest and purest love." "May she be blessed," said the wise man; "but not one of you has yet named to me the loveliest rose of the world." Then there came into the room a child, the Queen's little son. Tears stood in his eyes and glistened on his cheeks; he carried a great open book, and the binding was of velvet, with great silver clasps. "Mother!" cried the boy, "only hear what I have read." And the child sat by the bedside, and read from the book of Him who suffered death on the cross to save men, and even those who were not yet born. "Greater love there is not"-- And a roseate hue spread over the cheeks of the Queen, and her eyes gleamed, for she saw that from the leaves of the book there bloomed the loveliest rose, that sprang from the blood of Christ shed on the cross. "I see it!" she said: "he who beholds this, the loveliest rose on earth, shall never die." A VISION OF THE LAST DAY By HANS CHRISTIAN ANDERSEN Of all the days of our life the greatest and most solemn is the day on which we die. Hast thou ever tried to realize that most sure, most portentous hour, the last hour we shall spend on earth? There was a certain man, an upholder of truth and justice, a Christian man and orthodox, so the world esteemed him. And, in sooth, it may be that some good thing was found in him, since in sleep, amid the visions of the night, it pleased the Father of spirits to reveal him to himself, making manifest to him what he was in truth, namely, one of those who trust in themselves that they are righteous and despise others. He went to rest, secure that his accounts were right with all men, that he had paid his dues and wrought good works that day; of the secret pride of his heart, of the harsh words that had passed his lips, he took no account at all. And so he slept, and in his sleep Death stood by his bedside, a glorious Angel, strong, spotless, beautiful, but unlike every other angel, stern, unsmiling, pitiless of aspect. "Thine hour is come, and thou must follow me!" spake Death. And Death's cold finger touched the man's feet, whereupon they became like ice, then touched his forehead, then his heart. And the chain that bound the immortal soul to clay was riven asunder, and the soul was free to follow the Angel of Death. But during those brief seconds, while yet that awful touch thrilled through feet, and head, and heart, there passed over the dying man, as in great, heaving, ocean waves, the recollection of all that he had wrought and felt in his whole life; just as one shuddering glance into a whirlpool suffices to reveal in thought rapid as lightning, the entire unfathomable depth; just as in one momentary glance at the starry heavens we can conceive the infinite multitude of that glorious host of unknown orbs. In such a retrospect the terrified sinner shrinks back into himself, and finding there no stay by which to cling, must feel shrinking into infinite nothingness; while the devout soul raises its thoughts to the Almighty, yielding itself up to Him in childlike trust, and praying, "Thy will be done in me!" But this man had not the childlike mind, neither did he tremble like the sinner; his thoughts were still the self-praising thoughts in which he had fallen asleep. His path, he believed, must lead straight heavenward, and Mercy, the promised Mercy, would open to him the gates. And, in his dream, the Soul followed the Angel of Death, though not without first casting one wistful glance at the couch where lay, in its white shroud, the lifeless image of clay, still, as it were, bearing the impress of the soul's own individuality. And now they hovered through the air, now glided along the ground. Was it a vast decorated hall they were passing through, or a forest? It seemed hard to tell; Nature, it appeared, was formally set out for show, as in the artificial old French gardens, and amid its strange, carefully arranged scenes, passed and repassed troops of men and women, all clad as for a masquerade. "Such is human life!" said the Angel of Death. The figures seemed more or less disguised; those who swept by in the glories of velvet and gold were not all among the noblest or most dignified-looking, neither were all those who wore the garb of poverty insignificant or vulgar. It was a strange masquerade! But most strange it was to see how one and all carefully concealed under their clothing something they would not have others perceive, but in vain, for each was bent upon discovering his neighbor's secret, and they tore and snatched at one another till, now here, now there, some part of an animal was revealed. In one was found the grinning head of an ape, in another the cloven foot of a goat, in a third the poison-fang of a snake, in a fourth the clammy fin of a fish. All had in them some token of the animal--the animal which is fast rooted in human nature, and which here was seen struggling to burst forth. And, however closely a man might hold his garment over it, the others would never rest till they had rent the hiding veil, and all kept crying out, "Look here! look now! here he is! there she is!"--and every one mockingly laid bare his fellow's shame. "And what was the animal in me?" inquired the disembodied Soul; and the Angel of Death pointed to a haughty form, around whose head shone a bright, widespread glory of rainbow-colored rays, but at whose heart might be seen lurking, half-hidden, the feet of the peacock; the glory was, in fact, merely the peacock's gaudy tail. And as they passed on, large, foul-looking birds shrieked out from the boughs of the trees; with clear, intelligible, though harsh, human voices they shrieked, "Thou that walkest with Death, dost remember me?" All the evil thoughts and desires that had nestled within him from his birth until his death now called after him, "Rememberest thou me?" And the Soul shuddered, recognizing the voices; it could not deny knowledge of the evil thoughts and desires that were now rising up in witness against it. "In our flesh, in our evil nature, dwelleth no good thing," cried the Soul; "but, at least, thoughts never with me ripened into actions; the world has not seen the evil fruit." And the Soul hurried on to get free from the accusing voices; but the great black fowls swept in circles round, and screamed out their scandalous words louder and louder, as though they would be heard all over the world. And the Soul fled from them like the hunted stag, and at every step stumbled against sharp flint stones that lay in the path. "How came these sharp stones here? They look like mere withered leaves lying on the ground." "Every stone is for some incautious word thou hast spoken, which lay as a stumbling-block in thy neighbor's path, which wounded thy neighbor's heart far more sorely and deeply than these sharp flints now wound thy feet." "Alas! I never once thought of that," sighed the Soul. And those words of the gospel rang through the air, "Judge not, that ye be not judged." "We have all sinned," said the Soul, recovering from its momentary self-abasement. "I have kept the Law and the Gospel, I have done what I could, I am not as others are!" And in his dream this man now stood at the gates of heaven, and the Angel who guarded the entrance inquired, "Who art thou? Tell me thy faith, and show it to me in thy works." "I have faithfully kept the Commandments, I have humbled myself in the eyes of the world, I have preserved myself free from the pollution of intercourse with sinners, I have hated and persecuted evil, and those who practice it, and I would do so still, yea, with fire and sword, had I the power." "Then thou art one of Mohammed's followers?" said the Angel. "I? a Mohammedan?--never!" "'He who strikes with the sword shall perish by the sword,' thus spake the Son; His religion thou knowest not. It may be that thou art one of the children of Israel, whose maxim is, 'An eye for an eye, a tooth for a tooth'--art thou such?" "I am a Christian." "I see it not in thy faith or in thine actions. The law of Christ is the law of forgiveness, love, and mercy." "Mercy!" The gracious echo of that sweet word thrilled through infinite space, the gates of heaven opened, and the Soul hovered toward the realms of endless bliss. But the flood of light that streamed forth from within was so dazzlingly bright, so transcendently white and pure, that the Soul shrank back as from a two-edged sword, and the hymns and harp-tones of Angels mingled in such exquisite celestial harmony as the earthly mind has not power either to conceive or to endure. And the Soul trembled and bowed itself deeper and deeper, and the heavenly light penetrated it through and through, and it felt to the quick, as it had never truly felt before, the burden of its own pride, cruelty, and sin. "What I have done of good in the world, that did I because I could not otherwise, but the evil that I did--that was of myself!" The confession was wrung from him; more and more the man felt dazzled and overpowered by the pure light of heaven; he seemed falling into a measureless abyss, the abyss of his own nakedness and unworthiness. Shrunk into himself, humbled, cast out, unripe for the kingdom of heaven, shuddering at the thought of the just and holy God--hardly dared he to gasp out, "Mercy!" And the face of the Angel at the portal was turned toward him in softening pity. "Mercy is for them who implore it, not claim it; there is Mercy also for thee. Turn thee, child of man, turn thee back the way thou camest to thy clayey tabernacle; in pity is it given thee to dwell in dust yet a little while. Be no longer righteous in thine own eyes, copy Him who with patience endured the contradiction of sinners, strive and pray that thou mayest become poor in spirit, and so mayest thou yet inherit the Kingdom." "Holy, loving, glorious forever shalt thou be, O, erring human spirit!"--thus rang the chorus of Angels. And again overpowered by those transcendent melodies, dazzled and blinded by that excess of purest light, the Soul again shrank back into itself. It seemed to be falling an infinite depth; the celestial music grew fainter and fainter, till common earthly sights and sounds dispelled the vision. The rays of the early morning sun falling full on his face, the cheerful crow of the vigilant cock, called the sleeper up to pray. Inexpressibly humbled, yet thankful, he arose and knelt beside his bed. "Thou, who hast shown me to myself, help me now, that I may not only do justly, but love mercy, and walk humbly with my God. Thou, who hast convicted me of sin, now purify me, strengthen me, that, though ever unworthy of Thy presence, I may yet, supported by Thy Love, dare to ascend into Thine ever lasting light!" The Vision was his; be the lesson, the prayer, also ours. THE OLD GRAVESTONE By HANS CHRISTIAN ANDERSEN In one of our small trading towns, at that time of year when folk say "The evenings grow long," a whole family was assembled together. The air was still mild and warm; the lamp was lighted, the long curtains hung down before the windows, and bright moonlight prevailed without. They were talking about a big old stone that lay down in the yard, close by the kitchen door, where the servants often placed the kitchen utensils, after they had been cleaned, to dry in the sun, and where the children were fond of playing; it was, in fact, an old gravestone. "Yes," said the master of the house, "I believe it comes from the old ruined convent chapel; pulpit and gravestones, with all their epitaphs, were sold; my late father bought several of these; the others were broken into paving-stones, but this one was left unused, lying in the yard." "It is easy to know it for a gravestone," said the eldest of the children. "You can still see on it an mountain-sides and a piece of an angel, but the inscription is almost quite worn out, except the name 'Preben,' and a capital 'S' a little further on, and underneath it 'Martha,' but it is impossible to make out any more, and that you can only read after if has been raining, or when we have washed it." "Why, then, it must be the gravestone of Preben Swan and his wife!" exclaimed an old man, who by his age might appear the grandfather of everybody in the room. "To be sure, they were among the last that were buried in the old convent churchyard--the grand old couple! Everybody knew them, everybody loved them; they were like king and queen in the town. Folk said they had more than a barrelful of gold, and yet they went about simply clad, in the coarsest cloth, only their linen was always of dazzling whiteness. Yes, that was a charming old pair, Preben and Martha. One was always so glad to see them, sitting together on the bench at the top of their stone staircase, under the old lime-tree's shade. They were so good to the poor! they feasted them, clothed them, and there was good sense and a true Christian spirit in all their benevolence. "The wife died first; I remember the day quite well; I was then a little boy, and went with my father to see old Preben: the old man was so grieved, he cried like a child. The corpse still lay in her bedroom, close to the chamber where we sat; she looked as if she had just fallen asleep. And the old man told my father how he should now be so lonely, and how many years, they had spent together, and how they had first made acquaintance and came to love each other. As I said before, I was a child, but it moved me strangely to listen to the old man, and watch how he grew more animated as he went on speaking, a faint color coming into his cheeks as he talked of their youthful days, how pretty she had been, how many little innocent tricks he had played, in order to meet her. And when he spoke of his wedding-day his eyes quite sparkled; he seemed to be living his happy time over again--and all the while she was lying dead in the next chamber, an old lady, and he was an old man--ah, how time passes! I was a child then, and now I am as old as Preben Swan. Yes, time and change come to all. I remember as well as possible the funeral-day, and Preben Swan following the coffin. They had had their gravestone carved with names and inscriptions, all except the dates of their death, some years before; that same evening the stone was taken to the grave, and put into its place. The next year the grave had to be reopened, and old Preben rejoined his wife. They did not turn out to be so rich as people had fancied, and what they did leave went to distant relations very far off. The old wooden house, with the bench at the top of the high stone staircase under the lime-tree, was ordered to be pulled down, for it was too ruinous to stand any longer. And afterward, when the convent chapel and cemetery were destroyed, the gravestone of Preben and Martha was sold, like others, to whomsoever chose to buy it. And so now it lies in the yard for the little ones to roll over, and to make a shelf for the kitchen pots and pans. And the paved street now covers the resting-place of old Preben and his wife, and nobody thinks of them any more." And the old man who related all this shook his head sadly. "Forgotten! All things are forgotten!" And the rest began to speak of other matters; but the youngest boy, a child with large, grave eyes, crept up on a chair behind the curtains, and looked out into the yard, where the moon shone brightly on the big stone that before had seemed to him flat and uninteresting enough, but now had become to him like a page of a large-sized story-book. For all that the boy had heard concerning Preben and his wife, the stone seemed to contain within it; and he looked first at the stone, and then at the brilliant moon, which looked to him like a bright kind face looking down through the pure still air upon the earth. "Forgotten! all shall be forgotten!" these words came to his ears from the room; but at that very moment an invisible angel kissed the boy's forehead and softly whispered, "Keep the seed carefully, keep it till the time for ripening. Through thee, child as thou art, shall the half-erased inscription, the crumbling gravestone, stand out in clear, legible characters for generations to come! Through thee shall the old couple again walk arm-in-arm through the ancient gateways, and sit with smiling faces on the bench under the lime tree, greeting rich and poor. The good and the beautiful perish never; they live eternally in tale and song." "GOOD-FOR-NOTHING" By HANS CHRISTIAN ANDERSEN The sheriff stood at the open window; he wore ruffles, and a dainty breastpin decorated the front of his shirt; he was neatly shaven, and a tiny little strip of sticking-plaster covered the little cut he had given himself during the process. "Well, my little man?" quoth he. The "little man" was no other than the laundress's son, who respectfully took off his cap in passing. His cap was broken in the rim, and adapted to be put into the pocket on occasion; his clothes were poor, but clean, and very neatly mended, and he wore heavy wooden shoes. He stood still when the sheriff spoke, as respectfully as though he stood before the king. "Ah, you're a good boy, a well-behaved boy!" said the sheriff. "And so your mother is washing down at the river; _she_ isn't good for much. And you're going to her, I see. Ah, poor child!--well, you may go." And the boy passed on, still holding his cap in his hand, while the wind tossed to and fro his waves of yellow hair. He went through the street, down a little alley to the brook, where his mother stood in the water, at her washing-stool, beating the heavy linen. The water-mill's sluices were opened, and the current was strong; the washing-stool was nearly carried away by it, and the laundress had hard work to strive against it. "I am very near taking a voyage," she said, "and it is so cold out in the water; for six hours have I been standing here. Have you anything for me?"--and the boy drew forth a phial, which his mother put to her lips. "Ah, that is as good as warm meat, and it is not so dear. O, the water is so cold--but if my strength will but last me out to bring you up honestly, my sweet child!" At that moment approached an elderly woman, poorly clad, blind of one eye, lame on one leg, and with her hair brushed into one large curl to hide the blind eye--but in vain, the defect was only the more conspicuous. This was "Lame Maren," as the neighbors called her, a friend of the washerwoman's. "Poor thing, slaving and toiling away in the cold water! it is hard that you should be called names"--for Maren had overheard the sheriff speaking to the child about his own mother-- "hard that your boy should be told you are good-for-nothing." "What! did the sheriff really say so, child?" said the Laundress, and her lips quivered. "So you have a mother who is good-for-nothing! Perhaps he is right, only he should not say so to the child--but I must not complain, for good things have come to me from that house." "Why yes, you were in service there once, when the sheriff's parents were alive, many years since. There is a grand dinner at the sheriff's to-day," went on Maren; "it would have been put off, though, had not everything been prepared. I heard it from the porter. News came in a letter, an hour ago, that the sheriff's younger brother, at Copenhagen, is dead." "Dead!" repeated the Laundress, and she turned as white as a corpse. "What do you care about it?" said Maren. "To be sure, you must have known him, since you served in the house." "Is he dead? he was the best, the kindest of creatures! indeed, there are not many like him," and the tears rolled down her cheeks. "O, the world is turning round, I feel so ill!" and she clung to the washing-stool for support. "You are ill, indeed!" cried Maren. "Take care, the stool will overturn. I had better get you home at once." "But the linen?" "I will look after that--only lean on me. The boy can stay here and watch it till I come back and wash what is left; it is not much." The poor laundress's limbs trembled under her. "I have stood too long in the cold water; I have had no food since yesterday. O, my poor child!" and she wept. The boy cried too, as he sat alone beside the brook, watching the wet linen. Slowly the two women made their way up the little alley and through the street, past the sheriff's house. Just as she reached her humble home, the laundress fell down on the paving-stones, fainting. She was carried upstairs and put to bed. Kind Maren hastened to prepare a cup of warm ale--that was the best medicine in this case, she thought--and then went back to the brook and did the best she could with the linen. In the evening she was again in the laundress's miserable room. She had begged from the sheriff's cook a few roasted potatoes and a little bit of bacon, for the sick woman. Maren and the boy feasted upon these, but the patient was satisfied with the smell of them--that, she declared, was very nourishing. Supper over, the boy went to bed, lying crosswise at his mother's feet, with a coverlet made of old carpet-ends, blue and red, sewed together. The Laundress now felt a little better; the warm ale had strengthened her, the smell of the meat had done her good. "Now, you good soul," said she to Maren, "I will tell you all about it, while the boy is asleep. That he is already; look at him, how sweetly he looks with his eyes closed; he little thinks how his mother has suffered. May he never feel the like! Well, I was in service with the sheriff's parents when their youngest son, the student, came home; I was a wild young thing then, but honest--that I must say for myself. And the student was so pleasant and merry, a better youth never lived. He was a son of the house, I only a servant, but we became sweethearts--all in honor and honesty--and he told his mother that he loved me; she was like an angel in his eyes, so wise, kind, and loving! And he went away, but his gold ring of betrothal was on my finger. When he was really gone, my mistress called me in to speak to her; so grave, yet so kind she looked, so wisely she spoke, like an angel, indeed. She showed me what a gulf of difference in tastes, habits, arid mind lay between her son and me. 'He sees you now to be good-hearted and pretty, but will you always be the same in his eyes? You have not been educated as he has been; intellectually you cannot rise to his level. I honor the poor,' she continued, 'and I know that in the kingdom of heaven many a poor man will sit in a higher seat than the rich; but that is no reason for breaking the ranks in this world, and you two, left to yourselves, would drive your carriage full tilt against all obstacles till it toppled over with you both. I know that a good honest handicraftsman, Erik, the glove-maker, has been your suitor; he is a widower without children, he is well off; think whether you cannot be content with him.' Every word my mistress spoke went like a knife through my heart, but I knew she was right; I kissed her hand, and shed such bitter tears! But bitterer tears still came when I went into my chamber and lay upon my bed. O, the long, dreary night that followed! Our Lord alone knows what I suffered. Not till I went to church on Sunday did a light break upon my darkness. It seemed providential that as I came out of church I met Erik the glove-maker. There were no more doubts in my mind; he was a good man, and of my own rank. I went straight to him, took his hand, and asked, 'Art thou still in the same mind toward me?'--'Yes, and I shall never be otherwise minded,' he replied.--'Dost thou care to have a girl who likes and honors thee, but does not love thee?'--'I believe love will come,' he said, and so he took my hand. I went home to my mistress; the gold ring that her son had given to me, that I wore all day next my heart, and on my finger at night in bed, I now drew forth; I kissed it till my mouth bled, I gave it to my mistress, and said that next week the bans would be read for me and the glove-maker. My mistress took me in her arms and kissed me; she did not tell me I was good-for-nothing; I was good for something then, it seems, before I had known so much trouble. The wedding was at Candlemastide, and our first year all went well; my husband had apprentices, and you, Maren, helped me in the housework." "O, and you were such a good mistress!" exclaimed Maren. "Never shall I forget how kind you and your husband were to me." "Ah, you were with us during our good times! We had no children then. The student I never saw again--yes, once I saw him, but he did not see me. He came to his mother's funeral; I saw him standing by her grave, looking so sad, so ashy pale--but all for his mother's sake. When afterward his father died, he was abroad and did not come to the funeral. Nor has he been here since; he is a lawyer, that I know, and he has never married. But he thought no more of me, and had he seen me, he would certainly have never recognized me, so ugly as I am now. And it is right it should be so." Then she went on to speak of the bitter days of adversity, when troubles had come upon them in a flood. They had five hundred rix-dollars, and as in their street a house could be bought for two hundred, it was considered a good investment to buy it, take it down, and build it anew. The house was bought; masons and carpenters made an estimate that one thousand and twenty rix-dollars more would be required. Erik arranged to borrow this sum from Copenhagen, but the ship that was to bring him the money was lost, and the money with it. "It was just then that my sweet boy, who lies sleeping here, was born. Then his father fell sick; for three-quarters of a year I had to dress and undress him every day. We went on borrowing and borrowing; all our things had to be sold, one by one; at last Erik died. Since then I have toiled and moiled for the boy's sake, have gone out cleaning and washing, done coarse work or fine, whichever I could get; but I do everything worse and worse; my strength will never return any more; it is our Lord's will! He will take me away, and find better provision for my boy." She fell asleep. In the morning she seemed better, and fancied she was strong enough to go to her work again. But no sooner did she feel the cold water than a shivering seized her, she felt about convulsively with her hands, tried to step forward, and fell down. Her head lay on the dry bank, but her feet were in the water of the brook, her wooden shoes were carried away by the stream. Here she was found by Maren. A message had been taken to her lodging that the sheriff wanted her, had something to say to her. It was too late; the poor washerwoman was dead. The letter that had brought the sheriff news of his brother's death also gave an abstract of his will; among other bequests he had left six hundred rix-dollars to the glove-maker's widow, who had formerly served his parents. "There was some love-nonsense between my brother and her," quoth the sheriff. "It is all as well she is out of the way; now it will all come to the boy, and I shall apprentice him to honest folk who will make him a good workman." For whatever the sheriff might do, were it ever so kind an action, he always spoke harshly and unkindly. So he now called the boy to him, promised to provide for him, and told him it was a good thing his mother was dead; she was good-for-nothing! She was buried in the paupers' churchyard. Maren planted a little rose-tree over the grave; the boy stood by her side the while. "My darling mother!" he sighed, as the tears streamed down from his eyes. "It was not true that she was good-for-nothing!" "No, indeed!" cried her old friend, looking up to heaven. "Let the world say she was good-for-nothing; our Lord in his heavenly kingdom will not say so." "IN THE UTTERMOST PARTS OF THE SEA" By HANS CHRISTIAN ANDERSEN Some large ships were sent up toward the North Pole, for the purpose of discovering the boundaries of land and sea, and of trying how far men could make their way. A year and a day had elapsed; amid mist and ice had they, with great difficulty, steered further and further; the winter had now begun; the sun had set, one long night would continue during many, many weeks. One unbroken plain of ice spread around them; the ships were all fast moored to it; the snow lay about in heaps, and had even shaped itself into cubiform houses, some as big as our barrows, some only just large enough for two or three men to find shelter within. Darkness they could not complain of, for the Northern Lights--Nature's fireworks--now red, now blue, flashed unceasingly, and the snow glistened so brightly. At times when it was brightest came troops of the natives, strange-looking figures, clad in hairy skins, and with sledges made out of hard fragments of ice; they brought skins to exchange, which the sailors were only too glad to use as warm carpets inside their snow houses, and as beds whereon they could rest under their snowy tents, while outside prevailed an intensity of cold such as we never experience during our severest winters. But the sailors remembered that at home it was still autumn; and they thought of the warm sunbeams and the leaves still clinging to the trees in varied glories of crimson and gold. Their watches told them it was evening, and time for rest, and in one of the snow houses two sailors had already lain down to sleep; the youngest of these two had with him his best home-treasure, the Bible that his grandmother had given him at parting. Every night it lay under his pillow; he had known its contents from childhood, and every day he read a portion; and often as he lay on his couch, he recalled to mind those holy words of comfort, "If I should take the wings of the morning, and remain in the uttermost parts of the sea, even there should Thy hand lead me, and Thy right hand should hold me." These sublime words of faith were on his lips as he closed his eyes, when sleep came to him, and dreams with sleep--busy, swift-winged dreams, proving that though the body may rest, the soul must ever be awake. First he seemed to hear the melodies of songs dear to him in his home; a mild summer breeze seemed to breathe upon him, and a light shone upon his couch, as though the snowy dome above him had become transparent; he lifted his head, and behold! the dazzling white light was not the white of a snow wall, it came from the large wings of an angel stooping over him, an angel with eyes beaming with love. The angel's form seemed to spring from the pages of the Bible, as from the pitcher of a lily-blossom; he extended his arms, and lo! the narrow walls of the snow-hut sank back like a mist melting before the daylight. Once again the green meadows and autumnal-tinted woods of the sailor's home lay around him, bathed in quiet sunshine; the stork's nest was empty, but the apples still clung to the wild apple-tree; though leaves had fallen, the red hips glistened, and the blackbird whistled in the little green cage that hung in the lowly window of his childhood's home; the blackbird whistled the tune he had taught him, and the old grandmother wound chickweed about the bars of the cage, as her grandson had been wont to do. And the smith's pretty young daughter stood drawing water from the well, and as she nodded to the grandmother, the latter beckoned to her, and held up a letter to show her, a letter that had come that morning from the cold northern lands, from the North Pole itself, where the old woman's grandson now was--safe under God's protecting hand. And the two women, old and young, laughed and wept by turns--and he the while, the young sailor whose body was sleeping amid ice and snow, his spirit roaming in the world of dreams, under the angel's wings, saw and heard it all, and laughed and wept with them. And from the letter these words were read aloud, "Even in the uttermost parts of the sea, His right hand shall hold me fast": and a sweet, solemn music was wafted round him, and the angel drooped his wings; like a soft protecting veil they fell closer over the sleeper. The dream was ended; all was darkness in the little snow-hut, but the Bible lay under the sailor's head, faith and hope abode in his heart. God was with him, and his home was with him, "even in the uttermost parts of the sea." "SOMETHING" By HANS CHRISTIAN ANDERSEN "I will be Something," declared the eldest of five brothers; "I will be of use in the world; be it ever so humble a position that I may hold, let me be but useful, and that will be Something. I will make bricks; folk cannot do without them, so I shall at least do Something." "Something very little, though," replied the second brother. "Why, it is as good as nothing! it is work that might be done by a machine. Better be a mason, as I intend to be. Then one belongs to a guild, becomes a citizen, has a banner of one's own. Nay, if all things go well, I may become a master, and have apprentices and workmen under me. That will be Something!" "It will be nothing at all then, I can tell you that!" rejoined the third. "Think how many different ranks there are in a town far above that of a master-mason. You may be an honest sort of a man, but you will never be a gentleman; gentle and simple; those are the two grand divisions, and you will always be one of the 'simple.' Well, I know better than that. I will be an architect; I will be one of the thinkers, the artists; I will raise myself to the aristocracy of intellect. I may have to begin from the very lowest grade; I may begin as a carpenter's boy, and run about with a paper-cap on my head, to fetch ale for the workmen; I may not enjoy it, but I shall try to imagine it is only a masquerade. 'To-morrow,' I shall say, 'I will go my own way, and others shall not come near me.' Yes, I shall go to the Academy, learn to draw, and be called an architect. That will be Something! I may get a title, perhaps; and I shall build and build, as others before me have done. Yes, that will be Something!" "But it is Something that I care nothing about," said the fourth. "I should not care to go on, on, in the beaten track, to be a mere copyist; I will be a genius, cleverer than all of you put together; I will create a new style, provide ideas for buildings suited to the climate and materials of our country, suited to our national character, and the requirements of the age." "But supposing the climate and the materials don't agree," suggested the fifth, "how will you get on then, if they won't co-operate? As for our national character, to be following out that in architecture will be sheer affectation, and the requirements of modern civilization will drive you perfectly mad. I see you will none of you ever be anything, though of course you won't believe me. But do as you please, I shall not be like you. I shall reason over what you execute; there is something ridiculous in everything; I shall find it out, show you yeur faults--that will be Something!" And he kept his word; and folk said of this fifth brother, "There is something in him, certainly; he has plenty of brains! but he does nothing." But he was content, he was Something. But what became of the five brothers? We will hear the whole. The eldest brother, the brickmaker, found that every brick he turned out whole yielded him a tiny copper coin--only copper--but a great many of these small coins, added together, could be converted into a bright silver dollar, and through the power of this, wheresoever he knocked, whether at baker's, butcher's, or tailor's, the door flew open, and he received what he wanted. Such was the virtue of his bricks; some, of course, got broken before they were finished, but a use was found even for these. For up by the trench would poor Mother Margaret fain build herself a little house, if she might; she took all the broken bricks, ay, and she got a few whole ones besides, for a good heart had the eldest brother, though only a brickmaker. The poor thing built her house with her own hands; it was very narrow, its one window was all on one side, the door was too low, and the thatch on the roof might have been laid on better, but it gave her shelter and a home, and could be seen far over the sea, which sometimes burst over the trench in its might, and sprinkled a salt shower over the little house, which kept its place there years after he who made the bricks was dead and gone. As for the second brother, he learned to build after another fashion, as he had resolved. When he was out of his apprenticeship, he buckled on his knapsack and started, singing as he went, on his travels. He came home again, and became a master in his native town; he built, house after house, a whole street of houses; there they stood, looked well, and were a credit to the town; and these houses soon built him a little house for himself. How? Ask the houses, and they will give you no answer; but the people will answer you and say, "Why, of course, the street built him his house!" It was small enough, and had only a clay floor, but when he and his bride danced over it, the floor grew as smooth as if it had been polished, and from every stone in the wall sprung a flower, that looked as gay as the costliest tapestry. It was a pretty house and a happy wedded pair. The banner of the Masons' Guild waved outside, and workmen and apprentices shouted "Hurra!" Yes, that was Something! and at last he died--that, too, was Something! Next comes the architect, the third brother. He began as a carpenter's apprentice, and ran about the town on errands, wearing a paper-cap; but he studied industriously at the Academy, and rose steadily upward. If the street full of houses had built a house for his brother the mason, the street took its name from the architect; the handsomest house in the whole street was his--that was Something, and he was Something! His children were gentlemen, and could boast of their "birth"; and when he died, his widow was a widow of condition--that is Something--and his name stood on the corner of the street, and was in everybody's lips--that is Something, too! Now for the genius, the fourth brother, who wanted to invent something new, something original. Somehow the ground gave way beneath his feet; he fell and broke his neck. But he had a splendid funeral, with music and banners, and flowery paragraphs in the newspapers; and three eulogiums were pronounced over him, each longer than the last, and this would have pleased him mightily, for he loved speechifying of all things. A monument was erected over his grave, only one story high--but that is Something! So now he was dead, as well as his three elder brothers; the youngest, the critic, outlived them all, and that was as it should be, for thus he had the last word, which to him was a matter of the greatest importance. "He had plenty of brains," folk said. Now his hour had struck, he died, and his soul sought the gates of heaven. There it stood side by side with another soul--old Mother Margaret from the trenches. "It is for the sake of contrast, I suppose, that I and this miserable soul should wait here together," thought the critic. "Well now, who are you, my good woman?" he inquired. And the old woman replied, with as much respect as though St. Peter himself were addressing her--in fact, she took him for St. Peter, he gave himself such grand airs--"I am a poor old soul, I have no family, I am only old Margaret from the house near the trenches." "Well, and what have you done down below?" "I have done as good as nothing in the world! nothing whatever! It will be mercy, indeed, if such as I am suffered to pass through this gate." "And how did you leave the world?" inquired the critic, carelessly. He must talk about something; it wearied him to stand there, waiting. "Well, I can hardly tell how I left it; I have been sickly enough during these last few years, and could not well bear to creep out of bed at all during the cold weather. It has been a severe winter, but now that is all past. For a few days, as your highness must know, the wind was quite still, but it was bitterly cold; the ice lay over the water as far as one could see. All the people in the town were out on the ice; there was dancing, and music, and feasting, and sledge-racing, I fancy; I could hear something of it all as I lay in my poor little chamber. And when it was getting toward evening, the moon was up, but was not yet very bright; I looked from my bed through the window, and I saw how there rose up over the sea a strange white cloud; I lay and watched it, watched the black dot in it, which grew bigger and bigger, and then I knew what it foreboded; that sign is not often seen, but I am old and experienced. I knew it, and I shivered with horror. Twice before in my life have I seen that sign, and I knew that there would be a terrible storm and a spring flood; it would burst over the poor things on the ice, who were drinking and dancing and merry-making. Young and old, the whole town was out on the ice; who was to warn them, if no one saw it, or no one knew what I knew? I felt so terrified, I felt all alive, as I had not felt for years! I got out of bed, forced the window open; I could see the folk running and dancing over the ice; I could see the gay-colored flags, I could hear the boys shout 'Hurra!' and the girls and lads a-singing. All were so merry; and all the time the white cloud with its black speck rose higher and higher! I screamed as loud as I could; but no one heard me, I was too far off. Soon would the storm break loose, the ice would break in pieces, and all that crowd would sink and drown. Hear me they could not; get out to them I could not; what was to be done? Then our Lord sent me a good thought; I could set fire to my bed; better let my house be burned to the ground than that so many should miserably perish. So I kindled a light; I saw the red flame mount up; I got out at the door, but then I fell down; I lay there, I could not get up again. But the flames burst out through the window and over the roof; they saw it down below, and they all ran as fast as they could to help me; the poor old crone they believed would be burned; there was not one who did not come to help me. I heard them come, and I heard, too, such a rustling in the air, and then a thundering as of heavy cannon-shots, for the spring-flood was loosening the ice, and it all broke up. But the folk were all come off it to the trenches, where the sparks were flying about me; I had them all safe. But I could not bear the cold and the fright, and that is how I have come up here. Can the gates of heaven be opened to such a poor old creature as I? I have no house now at the trenches; where can I go, if they refuse me here?" Then the gates opened, and the Angel bade poor Margaret enter. As she passed the threshold, she dropped a blade of straw--straw from her bed--that bed which she had set alight to save the people on the ice, and lo! it had changed into gold! dazzling gold! yet flexible withal, and twisting into various forms. "Look, that was what yonder poor woman brought," said the Angel. "But what dost thou bring? Truly, I know well that thou hast done nothing, not even made bricks. It is a pity thou canst not go back again to fetch at least one brick--not that it is good for anything when it is made, no, but because anything, the very least, done with a good will, is Something. But thou mayst not go back, and I can do nothing for thee." Then poor Margaret pleaded for him thus: "His brother gave me all the bricks and broken bits wherewith I built my poor little house--that was a great kindness toward a poor old soul like me! May not all those bits and fragments, put together, be reckoned as one brick for him? It will be an act of mercy; he needs it, and this is the home of mercy." "To thy brother, whom thou didst despise," said the Angel, "to him whose calling, in respect of worldly honor, was the lowest, shalt thou owe this mite of heavenly coin. Thou shalt not be sent away; thou shalt have leave to stand here without, and think over thy manner of life down below. But within thou canst not enter, until thou hast done something that is good--Something!" "I fancy I could have expressed that better," thought the critic; but he did not say it aloud, and that was already--Something! THE JEWISH GIRL By HANS CHRISTIAN ANDERSEN There was in the charity-school among the other children a little Jewish girl, so clever and good; the best, in fact, of them all; but one of the lessons she could not attend--the one when religion was taught, for this was a Christian school. Then she held her geography book before her to learn from it, or she did her sum; but the lesson was quickly learned, the sum was soon done; the book might be there open before her, but she did not read, she was listening; and the teacher soon noticed that she was attending more intently, even, than any of the rest. "Read your book," the teacher urged, mildly and earnestly; but she looked at him with her black sparkling eyes, and when he put questions to her also, she knew more than all the others. She had listened, understood, and kept his words. Her father was a poor honest man, and when first he brought her to the school, he had made the stipulation that she should not be taught the Christian faith. To let her go away during the Scripture lesson might, however, have given offence, and raised thoughts of various kinds in the minds of the other children, and so she stayed; but this could not go on any longer. The teacher went to her father, and told him that either he must take his daughter away from the school, or consent to her becoming a Christian. "I cannot bear to see those burning eyes, that yearning, that thirst of the soul, as it were, after the words of the gospel," said the teacher. And the father burst into tears. "I know but little myself of our own religion, but her mother was a daughter of Israel, of strong and firm faith, and on her dying bed I made a vow that our child should never receive Christian baptism; that vow I must keep; it is to me as a convenant with God." And the little Jewish girl was taken away from the school of the Christians. Years rolled by. In one of the smallest towns of Jutland served as maid in a plain burgher's house a poor girl of the Mosaic faith; this was Sarah. Her hair was black as ebony, her eyes dark, and yet brilliant and full of light, such as you see among the daughters of the East; and the expression in the countenance of the grown-up girl was still that of the child who sat on the school-room bench, listening with thoughtful and wistful eye. Each Sunday sounded from the church the pealing of the organ to the song of the congregation, and the tones floated over the street, into the house, where the Jewish girl attended to her work, diligent and faithful in her calling. "Remember the Sabbath day to keep it holy," this was her law; but her Sabbath was a day of labor to the Christians, and only in her heart could she keep it holy; and that was not enough for her. But when the thought arose in her soul, "What matters it before God about days and hours?" and on the Sunday of the Christians her hour of devotion remained undisturbed. If, then, the organ's peal and the psalm-tunes reached over to her, where she stood in the kitchen, even this became a quiet and consecrated spot. She would read then the treasure and peculiar property of her people, the Old Testament, and this alone; for she kept deep in her heart what her father had told the teacher and herself when she was taken from the school--the vow made to her dying mother, "that Sarah should not be baptized, not forsake the faith of her fathers." The New Testament was, and should remain forever, a sealed book to her; and yet she knew much of it; it shone to her through the recollections of childhood. One evening she sat in a corner of the parlor, and heard her master reading aloud. She might listen, she thought, for this was not the gospel; nay! 'twas out of an old story-book he read: she might stay. And he read of a Hungarian knight, taken captive by a Turkish pasha, who had him yoked with oxen to the plow; and he was driven with lashes, and had to suffer pain and ignominy beyond endurance. But at home the knight's wife sold all her jewels, and mortgaged castle and lands, and his friends contributed large sums, for enormous was the ransom demanded; still it was raised, and he was delivered out of thraldom and disgrace. Sick and suffering, he came to his home. But soon resounded far and near the summons to war against the foe of Christianity. The sick man heard the call, and had neither peace nor rest any longer; he was placed on his charger; the blood came again to his cheeks, his strength seemed to return, and he rode forth to victory. The very pasha who had him yoked to the plow, and made him suffer pain and scorn, became his captive. He was carried home to the castle dungeon, but before his first hour there had elapsed the knight came, and asked the prisoner, "What dost thou think awaiteth thee?" "I know," said the Turk; "retribution." "Yes, the Christian's retribution," said the knight. "Christ taught us to forgive our enemies, to love our fellow-men. God is love! Depart in peace to thy home and thy dear ones, and be gentle and good to those who suffer." Then the prisoner burst into tears. "How could I believe such a thing could be possible? Torments and sufferings I looked forward to as a certainty, and I took poison, which must kill me; within a few hours I shall die. There is no remedy. But before I die make known to me the faith that embraces such an amount of love and mercy; it is great and divine! In it let me die; let me die a Christian!" and his prayer was granted. This was the legend, the history which was read; they all listened to it with attention, but deepest sank it into the heart of her who sat alone in the corner--the servant maid--Sarah, the Jewess. Heavy tears stood in her black sparkling eyes while she sat here, as once on the school-bench, and felt the greatness of the gospel. The tears rolled down her cheeks. "Let not my child become a Christian!" were the mother's last words on her dying bed, and they rang through her soul with those of the law, "Honor thy father and thy mother!" "Still I have not been baptized! they call me 'the Jewess'; the neighbors' boys did so, hooting at me last Sunday as I stood outside the open church door, and looked in where the altar-lights burned and the congregation sang. Ever since my school-days, up to this hour--even though I have tried to close my eyes against it--a power from Christianity has like a sunbeam shone into my heart. But, my mother, I will not give thee sorrow in thy grave! I will not betray the vow my father made to thee; I will not read the Christian's Bible. Have not I the God of my fathers? On Him let me rest my head!" And years rolled by. The husband died, the wife was left behind in hard plight. Now she could no longer afford to have a maid; but Sarah did not forsake the widow; she became her help in distress, and kept the household together; she worked till late in the night, and got bread for the house by the labor of her hands. There were no near relatives to help a family where the mother grew weaker each day, lingering for months on a bed of sickness. Sarah, gentle and pious, watched, nursed, and worked, and became the blessing of the poor home. "There lies the Bible," said the invalid; "read to me this wearisome evening; I sadly want to hear God's word." And Sarah bowed her head; she folded her hands round the Bible, which she opened, and read aloud to the sick woman; now and again the tears welled forth, but her eyes shone clearer, even as the darkness cleared from her soul. "Mother, thy child shall not receive the baptism of the Christians, shall not be named in their communion; in this we will be united here on earth, but above this there is--is a greater unity--even in God. 'He goes with us beyond the grave'; 'It is He who pours water upon him that is thirsty, and floods upon the dry ground.' I understand it! I do not know myself how I came to it! through Him it is--in Him--Christ!" And she trembled as she named the holy name; a baptism of fire streamed through her, stronger than her frame could bear, and she bent down, more powerless even than she by whom she watched. "Poor Sarah!" they said; "she is worn out with labor and watching." They took her to the hospital for the poor; there she died; thence she was borne to her grave; not to the Christians' graveyard; that was not the place for the Jewish girl: no, outside, by the wall, her grave was dug. And God's sun, which shone upon the graves of the Christians, shines also upon that of the Jewish girl; and the hymns which are sung by the graves of the Christians resound by her grave beyond the wall; thither, too, reaches the promise: "There is resurrection in Christ, in Him, the Saviour, who said to his disciples, 'John truly baptized with water; but ye shall be baptized with the Holy Ghost.'" THE STORY OF A MOTHER By HANS CHRISTIAN ANDERSEN A mother sat by her little child: she was very sorrowful, and feared that it would die. Its little face was pale, and its eyes were closed. The child drew its breath with difficulty, and sometimes so deeply as if it were sighing; and then the mother looked more sorrowfully than before on the little creature. Then there was a knock at the door, and a poor old man came in, wrapped up in something that looked like a great horse-cloth, for that keeps warm; and he required it, for it was cold winter. Without, everything was covered with ice and snow, and the wind blew so sharply that it cut one's face. And as the old man trembled with cold, and the child was quiet for a moment, the mother went and put some beer on the stove in a little pot, to warm it for him. The old man sat down and rocked the cradle, and the mother seated herself on an old chair by him, looked at her sick child that drew its breath so painfully, and seized the little hand. "You think I shall keep it, do you not?" she asked. "The good God will not take it from me!" And the old man--he was _Death_--nodded in such a strange way, that it might just as well mean _yes_ as _no_. And the mother cast down her eyes, and tears rolled down her cheeks. Her head became heavy: for three days and three nights she had not closed her eyes; and now she slept, but only for a minute; then she started up and shivered with cold. "What is that?" she asked, and looked round on all sides; but the old man was gone, and her little child was gone; he had taken it with him. And there in the corner the old clock was humming and whirring; the heavy leaden weight ran down to the floor--plump!--and the clock stopped. But the poor mother rushed out of the house crying for her child. Out in the snow sat a woman in long black garments, and she said, "Death has been with you in your room; I saw him hasten away with your child: he strides faster than the wind, and never brings back what he has taken away." "Only tell me which way he has gone," said the mother. "Tell me the way, and I will find him." "I know him," said the woman in the black garments; "but before I tell you, you must sing me all the songs that you have sung to your child. I love those songs; I have heard them before. I am Night, and I saw your tears when you sang them." "I will sing them all, all!" said the mother. "But do not detain me, that I may overtake him, and find my child." But Night sat dumb and still. Then the mother wrung her hands, and sang and wept. And there were many songs, but yet more tears, and then Night said, "Go to the right into the dark fir wood; for I saw Death take that path with your little child." Deep in the forest there was a cross road, and she did not know which way to take. There stood a Blackthorn Bush, with not a leaf nor a blossom upon it; for it was in the cold winter time, and icicles hung from the twigs. "Have you not seen Death go by, with my little child?" "Yes," replied the Bush, "but I shall not tell you which way he went unless you warm me on your bosom. I'm freezing to death here; I'm turning to ice." And she pressed the Blackthorn Bush to her bosom, quite close, that it might be well warmed. And the thorns pierced into her flesh, and her blood oozed out in great drops. But the Blackthorn shot out fresh green leaves, and blossomed in the dark winter night: so warm is the heart of a sorrowing mother! And the Blackthorn Bush told her the way that she should go. Then she came to a great Lake, on which there were neither ships nor boat. The Lake was not frozen enough to carry her, nor sufficiently open to allow her to wade through, and yet she must cross it if she was to find her child. Then she laid herself down to drink the Lake; and that was impossible for any one to do. But the sorrowing mother thought that perhaps a miracle might be wrought. "No, that can never succeed," said the Lake. "Let us rather see how we can agree. I'm fond of collecting pearls, and your eyes are the two clearest I have ever seen: if you will weep them out into me I will carry you over into the great greenhouse, where Death lives and cultivates flowers and trees; each of these is a human life." "Oh, what would I not give to get my child!" said the afflicted mother; and she wept yet more, and her eyes fell into the depths of the Lake, and became two costly pearls. But the Lake lifted her up, as if she sat in a swing, and she was wafted to the opposite shore, where stood a wonderful house, miles in length. One could not tell if it was a mountain containing forests and caves, or a place that had been built. But the poor mother could not see it, for she had wept her eyes out. "Where shall I find Death, who went away with my little child?" she asked. "He has not arrived here yet," said an old gray-haired Woman, who was going about and watching the hothouse of Death. "How have you found your way here, and who helped you?" "The good God has helped me," she replied. "He is merciful, and you will be merciful too. Where shall I find my little child?" "I do not know it," said the old Woman, "and you cannot see. Many flowers and trees have faded this night, and Death will soon come and transplant them. You know very well that every human being has his tree of life, or his flower of life, just as each is arranged. They look like other plants, but their hearts beat. Children's hearts can beat too. Think of this. Perhaps you may recognize the beating of your child's heart. But what will you give me if I tell you what more you must do?" "I have nothing more to give," said the afflicted mother. "But I will go for you to the ends of the earth." "I have nothing for you to do there," said the old Woman, "but you can give me your long black hair. You must know yourself that it is beautiful, and it pleases me. You can take my white hair for it, and that is always something." "Do you ask for nothing more?" asked she. "I will give you that gladly." And she gave her beautiful hair, and received in exchange the old Woman's white hair. And then they went into the great hothouse of Death, where flowers and trees were growing marvellously intertwined. There stood the fine hyacinths under glass bells, some quite fresh, others somewhat sickly; water snakes were twining about them, and black crabs clung tightly to the stalks. There stood gallant palm-trees, oaks, and plantains, and parsley and blooming thyme. Each tree and flower had its name; each was a human life: the people were still alive, one in China, another in Greenland, scattered about in the world. There were great trees thrust into little pots, so that they stood quite crowded, and were nearly bursting the pots; there was also many a little weakly flower in rich earth, with moss round about it, cared for and tended. But the sorrowful mother bent down over all the smallest plants, and heard the human heart beating in each, and out of millions she recognized that of her child. "That is it!" she cried, and stretched out her hands over a little crocus flower, which hung down quite sick and pale. "Do not touch the flower," said the old dame; "but place yourself here; and when Death comes--I expect him every minute--then don't let him pull up the plant, but threaten him that you will do the same to the other plants; then he'll be frightened. He has to account for them all; not one may be pulled up till he receives commission from Heaven." And all at once there was an icy cold rush through the hall, and the blind mother felt that Death was arriving. "How did you find your way hither?" said he. "How have you been able to come quicker than I?" "I am a mother," she answered. And Death stretched out his long hands toward the little delicate flower; but she kept her hands tight about it, and held it fast; and yet she was full of anxious care lest he should touch one of the leaves. Then Death breathed upon her hands, and she felt that his breath was colder than the icy wind; and her hands sank down powerless. "You can do nothing against me," said Death. "But the merciful God can," she replied. "I only do what He commands," said Death. "I am his gardener. I take all his trees and flowers, and transplant them into the great Paradise gardens, in the unknown land. But how they will flourish there, and how it is there, I may not tell you." "Give me back my child," said the mother; and she implored and wept. All at once she grasped two pretty flowers with her two hands, and called to Death, "I'll tear off all your flowers, for I am in despair." "Do not touch them," said Death. "You say you are so unhappy, and now you would make another mother just as unhappy!" "Another mother?" said the poor woman; and she let the flowers go. "There are your eyes for you," said Death. "I have fished them up out of the Lake; they gleamed up quite brightly. I did not know that they were yours. Take them back--they are clearer now than before--and then look down into the deep well close by. I will tell you the names of the two flowers you wanted to pull up, and you will see what you were about to frustrate and destroy." And she looked down into the well, and it was a happiness to see how one of them became a blessing to the world, how much joy and gladness she diffused around her. And the woman looked at the life of the other, and it was made up of care and poverty, misery and woe. "Both are the will of God," said Death. "Which of them is the flower of misfortune, and which the blessed one?" she asked. "That I may not tell you," answered Death; "but this much you shall hear, that one of these two flowers is that of your child. It was the fate of your child that you saw--the future of your own child." Then the mother screamed aloud for terror. "Which of them belongs to my child? Tell me that. Release the innocent child! Let my child free from all that misery! Rather carry it away! Carry it into God's kingdom! Forget my tears, forget my entreaties, and all that I have done!" "I do not understand you," said Death. "Will you have your child back, or shall I carry it to that place that you know not?" Then the mother wrung her hands, and fell on her knees, and prayed to the good God. "Hear me not when I pray against Thy will, which is at all times the best! Hear me not! hear me not!" And she let her head sink down on her bosom. And Death went away with her child into the unknown land. THE LITTLE MATCH GIRL By HANS CHRISTIAN ANDERSEN It was terribly cold; it snowed and was already almost dark, and evening came on, the last evening of the year. In the cold and gloom a poor little girl, bareheaded and barefoot, was walking through the streets. When she left her own house she certainly had had slippers on; but of what use were they? They were very big slippers, and her mother had used them till then, so big were they. The little maid lost them as she slipped across the road, where two carriages were rattling by terribly fast. One slipper was not to be found again, and a boy had seized the other, and run away with it. He thought he could use it very well as a cradle, some day when he had children of his own. So now the little girl went with her little naked feet, which were quite red and blue with the cold. In an old apron she carried a number of matches, and a bundle of them in her hand. No one had bought anything of her all day, and no one had given her a farthing. Shivering with cold and hunger she crept along, a picture of misery, poor little girl! The snowflakes covered her long fair hair, which fell in pretty curls over her neck; but she did not think of that now. In all the windows lights were shining, and there was a glorious smell of roast goose, for it was New Year's Eve. Yes, she thought of that! In a corner formed by two houses, one of which projected beyond the other, she sat down, cowering. She had drawn up her little feet, but she was still colder, and she did not dare to go home, for she had sold no matches, and did not bring a farthing of money. From her father she would certainly receive a beating, and besides, it was cold at home, for they had nothing over them but a roof through which the wind whistled, though the largest rents had been stopped with straw and rags. Her little hands were almost benumbed with the cold. Ah, a match might do her good, if she could only draw one from the bundle, and rub it against the wall, and warm her hands at it. She drew one out. R-r-atch! how it spluttered and burned! It was a warm bright flame, like a little candle, when she held her hands over it; it was a wonderful little light! It really seemed to the little girl as if she sat before a great polished stove, with bright brass feet and a brass cover. How the fire burned! how comfortable it was! but the little flame went out, the stove vanished, and she had only the remains of the burned match in her hand. A second was rubbed against the wall. It burned up, and when the light fell upon the wall it became transparent like a thin veil, and she could see through it into the room. On the table a snow-white cloth was spread; upon it stood a shining dinner service; the roast goose smoked gloriously, stuffed with apples and dried plums. And what was still more splendid to behold, the goose hopped down from the dish, and waddled along the floor, with a knife and fork in its breast, to the little girl. Then the match went out, and only the thick, damp, cold wall was before her. She lighted another match. Then she was sitting under a beautiful Christmas tree; it was greater and more ornamented than the one she had seen through the glass door at the rich merchant's. Thousands of candles burned upon the green branches, and colored pictures like those in the print shops looked down upon them. The little girl stretched forth her hand toward them; then the match went out. The Christmas lights mounted higher. She saw them now as stars in the sky: one of them fell down, forming a long line of fire. "Now some one is dying," thought the little girl, for her old grandmother, the only person who had loved her, and who was now dead, had told her that when a star fell down a soul mounted up to God. She rubbed another match against the wall; it became bright again, and in the brightness the old grandmother stood clear and shining, mild and lovely. "Grandmother!" cried the child, "O! take me with you! I know you will go when the match is burned out. You will vanish like the warm fire, the warm food, and the great, glorious Christmas tree!" And she hastily rubbed the whole bundle of matches, for she wished to hold her grandmother fast. And the matches burned with such a glow that it became brighter than in the middle of the day; grandmother had never been so large or so beautiful. She took the little girl in her arms, and both flew in brightness and joy above the earth, very, very high, and up there was neither cold, nor hunger, nor care--they were with God. But in the corner, leaning against the wall, sat the poor girl with red cheeks and smiling mouth, frozen to death on the last evening of the Old Year. The New Year's sun rose upon a little corpse! The child sat there, stiff and cold, with the matches, of which one bundle was burned. "She wanted to warm herself," the people said. No one imagined what a beautiful thing she had seen, and in what glory she had gone in with her grandmother to the New Year's Day. FLOWERS WITHOUT FRUIT Prune thou thy words; the thoughts control That o'er thee swell and throng:-- They will condense within thy soul, And change to purpose strong. But he who lets his feelings run In soft luxurious flow, Shrinks when hard service must be done, And faints at every woe. Faith's meanest deed more favor bears, Where hearts and wills are weigh'd, Than brightest transports, choicest prayers, Which bloom their hour, and fade. _--J. H. Newman_ CONTENTMENT My mind to me a kingdom is; Such perfect joy therein I find, As far exceeds all earthly bliss That world affords, or grows by kind: Though much I want what most men have, Yet doth my mind forbid me crave. Content I live--this is my stay; I seek no more than may suffice: I press to bear no haughty sway; Look--what I lack, my mind supplies! Lo! thus I triumph like a king, Content with that my mind doth bring. I see how plenty surfeits oft, And hasty climbers soonest fall; I see how those that sit aloft Mishap doth threaten most of all; These get with toil, and keep with fear: Such cares my mind could never bear. I laugh not at another's loss; I grudge not at another's gain; No worldly wave my mind can toss; I brook that is another's pain. I fear no foe: I scorn no friend: I dread no death: I fear no end. Some have too much, yet still they crave; I little have, yet seek no more: They are but poor, though much they have, And I am rich, with little store. They poor, I rich: they beg, I give: They lack, I lend: they pine, I live. I wish but what I have at will: I wander not to seek for more: I like the plain; I climb no hill: In greatest storm I sit on shore, And laugh at those that toil in vain, To get what must be lost again. --This is my choice; for why?--I find No wealth is like a quiet mind. _--Unknown_ THE SEARCH FOR PEACE Sweet Peace, where dost thou dwell? I humbly crave, Let me once know. I sought thee in a secret cave, And ask'd, if Peace were there? A hollow wind did seem to answer, "No:-- Go seek elsewhere." I did; and going did a rainbow note: Surely, thought I, This is the lace of Peace's coat: I will search out the matter. But while I look'd, the clouds immediately Did break and scatter. Then went I to a garden, and did spy A gallant flower, The Crown Imperial: Sure, said I, Peace at the root must dwell. But when I digg'd, I saw a worm devour What show'd so well. At length I met a reverend good old man: Whom when for Peace I did demand, he thus began: "There was a Prince of old At Salem dwelt, who lived with good increase Of flock and fold. "He sweetly lived; yet sweetness did not save His life from foes. But after death, out of his grave There sprang twelve stalks of wheat: Which many wondering at, got some of those To plant and set. "It prosper'd strangely, and did soon disperse Through all the earth: For they that taste it do rehearse, That virtue lies therein; A secret virtue, bringing peace and mirth By flight of sin. "Take of this grain, which in my garden grows, And grows for you; Make bread of it:--and that repose And peace, which everywhere With so much earnestness you do pursue, Is only there." _--G. Herbert_ A SONG OF PRAISE To God, ye choir above, begin A hymn so loud and strong That all the universe may hear And join the grateful song. Praise Him, thou sun, Who dwells unseen Amidst transcendent light, Where thy refulgent orb would seem A spot, as dark as night. Thou silver moon, 'ye host of stars, The universal song Through the serene and silent night To listening worlds prolong. Sing Him, ye distant worlds and suns, From whence no travelling ray Hath yet to us, through ages past, Had time to make its way. Assist, ye raging storms, and bear On rapid wings His praise, From north to south, from east to west, Through heaven, and earth, and seas. Exert your voice, ye furious fires That rend the watery cloud, And thunder to this nether world Your Maker's words aloud. Ye works of God, that dwell unknown Beneath the rolling main; Ye birds, that sing among the groves, And sweep the azure plain; Ye stately hills, that rear your heads, And towering pierce the sky; Ye clouds, that with an awful pace Majestic roll on high; Ye insects small, to which one leaf Within its narrow sides A vast extended world displays, And spacious realms provides; Ye race, still less than these, with which The stagnant water teems, To which one drop, however small, A boundless ocean seems; Whate'er ye are, where'er ye dwell, Ye creatures great or small, Adore the wisdom, praise the power, That made and governs all. _--P. Skelton_ THE TRAVELLER How are thy servants blest, O Lord! How sure is their defence! Eternal wisdom is their guide, Their help, Omnipotence. In foreign realms, and lands remote, Supported by Thy care, Through burning climes I pass'd unhurt, And breathed in tainted air. Thy mercy sweeten'd every soil, Made every region please; The hoary Alpine hills it warm'd, And smoothed the Tyrrhene seas. Think, O my soul, devoutly think, How, with affrighted eyes, Thou saw'st the wide-extended deep In all its horrors rise. Confusion dwelt in every face, And fear in every heart; When waves on waves, and gulfs on gulfs, O'ercame the pilot's art. Yet then from all my griefs, O Lord, Thy mercy set me free; Whilst, in the confidence of prayer, My soul took hold on Thee. For though in dreadful whirls we hung High on the broken wave, I knew Thou wert not slow to hear, Nor impotent to save. --The storm was laid; the winds retired, Obedient to Thy will; The sea that roar'd at Thy command, At Thy command was still. _--J. Addison_ TRUE GREATNESS The fairest action of our human life Is scorning to revenge an injury: For who forgives without a further strife His adversary's heart to him doth tie: And 'tis a firmer conquest truly said To win the heart, than overthrow the head. If we a worthy enemy do find, To yield to worth, it must be nobly done:-- But if of baser metal be his mind, In base revenge there is no honor won. Who would a worthy courage overthrow? And who would wrestle with a worthless foe? We say our hearts are great, and cannot yield; Because they cannot yield, it proves them poor: Great hearts are task'd beyond their power but seld: The weakest lion will the loudest roar. Truth's school for certain does this same allow, High-heartedness doth sometimes teach to bow. _--Lady E. Carew_ CHARACTER OF A HAPPY LIFE How happy is he born and taught That serveth not another's will; Whose armor is his honest thought, And simple truth his utmost skill! Whose passions not his masters are, Whose soul is still prepared for death, Not tied unto the world with care Of public fame, or private breath; Who envies none that chance doth raise Or vice; who never understood How deepest wounds are given by praise; Nor rules of state, but rules of good; Who hath his life from rumors freed; Whose conscience is his strong retreat; Whose state can neither flatterers feed, Nor ruin make accusers great; Who God doth late and early pray More of His grace than gifts to lend; And entertains the harmless day With a well-chosen book or friend; --This man is freed from servile bands Of hope to rise, or fear to fall; Lord of himself, though not of lands; And having nothing, yet hath all. _--Sir H. Wotton_ A THANKSGIVING TO GOD, FOR HIS HOUSE Lord, thou hast given me a cell, Wherein to dwell; A little house, whose humble roof Is weather-proof; Under the spars of which I lie Both soft and dry; Where thou, my chamber for to ward, Hast set a guard Of harmless thoughts, to watch and keep Me, while I sleep. Low is my porch, as is my fate: Both void of state; And yet the threshold of my door Is worn by th' poor, Who thither come, and freely get Good words, or meat. Like as my parlor, so my hall And kitchen's small; A little buttery, and therein A little bin, Which keeps my little loaf of bread Unchipt, unflead; Some brittle sticks of thorn or briar Make me a fire, Close by whose living coal I sit, And glow like it. Lord, I confess too, when I dine, The pulse is thine, And all those other bits that be There placed by thee; The worts, the purslain, and the mess Of water-cress, Which of thy kindness thou hast sent; And my content Makes those, and my beloved beet, To be more sweet. 'Tis thou that crown'st my glittering hearth With guiltless mirth, And giv'st me wassail-bowls to drink, Spiced to the brink. Lord, 'tis thy plenty-dropping hand That soils my land, And giv'st me, for my bushel sown, Twice ten for one; Thou mak'st my teeming hen to lay Her egg each day; Besides my healthful ewes to bear Me twins each year; The while the conduits of my kine Run cream, for wine: All these, and better, thou dost send Me--to this end, That I should render, for my part, A thankful heart. _--R. Herrick_ FRIENDS DEPARTED They are all gone into the world of light! And I alone sit lingering here! Their very memory is fair and bright, And my sad thoughts doth clear. It glows and glitters in my cloudy breast Like stars upon some gloomy grove, Or those faint beams in which this hill is drest After the Sun's remove. I see them walking in an air of glory, Whose light doth trample on my days; My days, which are at best but dull and hoary, Mere glimmerings and decays. O holy hope! and high humility! High as the Heavens above! These are your walks, and you have show'd them me, To kindle my cold love. Dear, beauteous Death; the jewel of the just! Shining nowhere but in the dark; What mysteries do lie beyond thy dust, Could man outlook that mark! He that hath found some fledged birdes nest may know At first sight if the bird be flown; But what fair dell or grove he sings in now, That is to him unknown. And yet, as Angels in some brighter dreams Call to the soul when man doth sleep, So some strange thoughts transcend our wonted themes, And into glory peep. _--H. Vaughan_ THE LAND OF DREAMS "Awake, awake, my little boy! Thou wast thy mother's only joy; Why dost thou weep in thy gentle sleep? O wake! thy father does thee keep." --"O what land is the Land of Dreams? What are its mountains, and what are its streams? O father! I saw my mother there Among the lilies by waters fair. "Among the lambs, clothed in white, She walk'd with her Thomas in sweet delight: I wept for joy; like a dove I mourn:-- O when shall I again return!" --"Dear child! I also by pleasant streams Have wander'd all night in the Land of Dreams:-- But, though calm and warm the waters wide, I could not get to the other side." --"Father, O father! what do we here, In this land of unbelief and fear?-- The Land of Dreams is better far, Above the light of the morning star." _--W. Blake_ ADORATION Sweet is the dew that falls betimes, And drops upon the leafy limes; Sweet Hermon's fragrant air: Sweet is the lily's silver bell, And sweet the wakeful tapers smell That watch for early prayer. Sweet the young nurse, with love intense, Which smiles o'er sleeping innocence; Sweet when the lost arrive; Sweet the musician's ardor beats, While his vague mind's in quest of sweets, The choicest flowers to hive. Strong is the horse upon his speed; Strong in pursuit the rapid glede, Which makes at once his game: Strong the tall ostrich on the ground; Strong through the turbulent profound Shoots xiphias to his aim. Strong is the lion--like a coal His eyeball--like a bastion's mole His chest against the foes: Strong the gier-eagle on his sail; Strong against tide the enormous whale Emerges as he goes. But stronger still, in earth and air, And in sea, the man of prayer, And far beneath the tide: And in the seat to Faith assign'd, Where ask is, have; where seek is, find; Where knock is, open wide. _--C. Smart_ 
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36584	----	[Illustration] No. 35. THE BLIND BEGGAR OF JERICHO. BY THE AUTHOR OF "PEEP OF DAY." LONDON: JOHN HATCHARD AND SON. 1848. [Illustration] THE BLIND BEGGAR OF JERICHO. It is very common to see blind men begging in the streets. Do not you pity the blind? How sad it must be never to see the light of the sun, nor the green leaves in spring, nor the faces of our dearest friends! A long while ago a blind man sat begging by the side of the road. As he sat he heard the noise of a great crowd walking along. He did not know why there was such a crowd, so he asked the people passing by why so many had come together. They told him that Jesus of Nazareth was passing that way. The blind man had heard before of Jesus. He had heard that he could do great wonders, and he felt sure in his heart that Jesus could make him see. But the blind man could not go to him--how could he dare to stir in such a crowd? He might have been pushed down and trodden upon and crushed to death. But he could speak. He cried out very loud, "Have mercy on me, O Lord." He did not cry out once or twice, he kept on crying out, hoping that Jesus would hear him. But the Lord took no notice of him, and a great many people came up to him and told him not to make such a noise. Yet the poor man would not be quiet; he knew that the Lord was passing by, and that he might soon be gone, and that he might never pass that way again, so he cried out more than ever, "Lord, have mercy on me!" And did the Lord take notice of him at last? Yes, he did; he stood still, and told the people to bring that blind man to him. How kind it was in Jesus to care for the blind beggar! Jesus is very kind, and cares for every poor creature in the world. At last the blind man heard some one speak kindly to him, and say, "Be of good comfort; rise, he calleth thee." How glad he was to hear that Jesus had sent for him! He got up very quickly, and went to Jesus, for now the people made room for him. No one now was rude to the poor beggar, for Jesus had called for him. And what did Jesus say to him? He asked him this question, "What do you wish me to do for you?" The man replied, "Lord, that I may receive my sight." Jesus pitied him very much, and he touched his eyes, and said, "Receive thy sight." That moment he was able to see. How glad he now was that he had cried out, "Lord, have mercy on me," and that he had not left off when the people told him not to make a noise! He would not leave Jesus now he had found him, but went after him on the road, praising him, and thanking God for his goodness. If all people would pray as this blind man did, Jesus would hear them all. The child who reads this book is not blind. If you were blind how could you read to father or to mother? But there is something which Jesus could do for you, that would make you happy for ever. What is it? Do you know? If he were to say, "What do you wish me to do for you?" what would you answer? I should like you to say, "Forgive me my sins, and give me thy Holy Spirit." My dear child, do make this little prayer every day. Jesus would hear you. Perhaps you live in a very poor place. Perhaps you live in a little room in town, up some dark and narrow stairs; perhaps there is very little furniture in it, and very little food in the cupboard, but Jesus knows where you live, and he knows your name, and your father's name, and your mother's name, and he hears all you say. He would be much pleased to hear you praying to him, because he loves you, and he once died upon the cross that you might not go to hell. If you go to heaven you will see the blind beggar there--I mean the beggar who once was blind. Then you will sing with him about the love of Jesus in saving your souls. If you wish to read a full account of this blind man, you will find it in Mark x. 46 to end, and also in Luke xviii. 35 to end. When Jesus Christ was here below, And spread his works of love abroad, If I had lived so long ago, I think I should have loved the Lord. Jesus, who was so very kind, Who came to pardon sinful men, Who heal'd the sick, and cur'd the blind: Oh, must not I have loved him then? But where is Jesus? Is he dead? Oh, no; he lives in heaven above: "And blest are they," the Saviour said, "Who, though they have not seen me, love." He sees us from his throne on high As well as when on earth he dwelt; And when to him poor children cry, He feels such love as then he felt. And if the Lord will grant me grace, Much I will love him and adore; But when in heaven I see his face, 'Twill be my joy to love him more. _Jane Taylor._ THE END. Macintosh, Printer, Great New-street, London. PRAYER. O Father in Heaven, Thou hast made all things; The sun, moon, and stars, the land and sea. Thou hast made me. Thou hast taken care of me. I thank Thee for all thy kindness. Great God, Thou art in every place; Thou seest in the dark, As well as in the light; Thou knowest all the naughty things That I have done, and said, and thought. O Merciful Lord, pardon my sins, Because Jesus Christ, thy dear Son, Died upon the cross for sinners. Give me thy Holy Spirit, That I may love Thee, and obey thy laws. Keep me from minding Satan, And save me from going to hell: And whenever I die, O take my soul to Heaven. When Jesus comes with clouds, And with the holy angels, May I be glad to see Him. May my dear parents, and brothers, and sisters, Be happy with Thee for ever and ever. May all people love Thee, And speak of thy goodness. Hear me for Christ's sake. Amen. Transcriber's Note * Punctuation and spelling errors have been corrected. 
36611	----	[Illustration] BIBLE STORIES AND PICTURES. FROM THE OLD AND NEW TESTAMENTS. [Illustration: The Crucifixion of Christ.] NEW HAVEN. Published by S. Babcock. 1842. BIBLE STORIES AND PICTURES. [Illustration] MOSES VIEWING CANAAN. When the children of Israel were journeying from Egypt to the land of Canaan, Moses disobeyed one command of the Lord. For this act, God told him he should not enter the Land of Promise. But as Moses repented of his sin, God said he should be permitted to see the land. So, when they arrived near Canaan, God said to Moses, Go to mount Nebo, to the top of Pisgah, and I will shew thee the land which I have promised to the children of Israel; and after that thou shalt die. Then Moses went to the top of the mount, where he could see the land which the children of Israel were to inherit. And God then said to Moses, This is the land which I promised to Abraham, to Isaac, and to Jacob; I have caused thee to see it, but thou shalt not go into it. [Illustration] SAMSON CARRYING AWAY THE GATES OF GAZA. Samson was one of the judges of Israel, after the death of Moses. He was the strongest man that ever lived. In his time the Philistines were at war with the Israelites. These Philistines were a nation of heathen, who worshipped idols instead of the great God who made us all. Samson in one battle killed a thousand of them with the jaw-bone of an ass. After this, they found out one night that he was in their walled city, called Gaza, and so they fastened the great gates of the city, thinking they could in this way keep him there till morning, and then kill him. But Samson arose at midnight and took the two great gates of the city, with the bar and the gate posts, and carried them to the top of a high hill, a great way off. In this way he escaped out of the hands of his enemies. [Illustration] DAVID AND GOLIATH. While Saul was king of Israel, the Philistines made war upon him and his people. Among them was a giant, named Goliath, who went out in front of Saul's camp, in the morning and evening, for forty days, and offered to fight any man in his army. David, who was then a mere shepherd-boy, heard of this giant and his boastful challenge. He offered to go out and fight Goliath, trusting that God would enable him to conquer this proud enemy of his people. So he went out, taking with him only his sling and a few smooth pebbles. When Goliath saw him, he laughed at the Israelites for sending a mere boy to fight him. But David threw a stone with his sling with such force as to drive it into the giant's forehead. He then cut off his head with Goliath's own sword, and carried it to king Saul in triumph. [Illustration] JOHN BAPTIZING CHRIST. When Jesus Christ was about thirty years old, he began to preach the glad tidings of salvation. About the same time, John the Baptist was also preaching to the people and baptizing them. He lived in the wilderness, and wore a garment of camel's hair, with a leathern girdle about his loins. He told of the coming of Christ, and warned all to repent of their sins. Many believed and were baptized. Jesus also went to him to be baptized. John with great humility said, I have more need to be baptized by thee. But Jesus answered, Suffer it to be so this time. Then John baptized him in the river Jordan, and as he was coming out of the water, the Spirit of God descended upon him in the form of a dove, and a voice from heaven was heard, saying, This is my beloved Son in whom I am well pleased. [Illustration] WATER CHANGED TO WINE. One of the first miracles performed by our Savior, was at Cana in Gallilee. There was a wedding there, and he and his disciples were among the guests. Mary, the mother of Jesus, was also one of the company. Before the wedding feast was over, the wine was all gone, and Mary said to her son, They have no wine. Then Jesus ordered the servants to fill six water-pots, which were standing near, with water; and they filled them up to the brim. He then said to them, Draw out now and bear some to the ruler of the feast. And they did so. When the ruler of the feast, who knew nothing of all this, had drank of the water which was made wine, he said to the bridegroom, Most men serve out the best wine first, and after that the poorer; but you have kept the good wine till now. [Illustration] CHRIST BLESSING CHILDREN. Some mothers brought their little children to the Savior, that he might bless them. His disciples, however, told the women to go away and not trouble their master with children. Then Jesus, hearing this, reproved his disciples and said, Suffer little children to come unto me, and forbid them not, for of such is the kingdom of heaven. And he then took them in his arms and blessed them. Should you not like the Lord Jesus to bless you, my dear little reader? Then pray to him and he will do so. He is the same kind friend to little children now that he was then, and he loves all who love and serve him. Try, then, to be good, and he will love and bless you. You will then be happy in this world, and when you come to die you will go to heaven and be happy with him in the world to come. [Illustration] CONVERSION OF SAINT PAUL. There was a young man named Saul; he was a Pharisee, and a man of great learning, but he hated all the followers of Christ, who were then called, as they are now, by the name of Christians. So great was his hatred, that he put many of them in prison and was in favor of having others put to death. Once, when he was going to the city of Damascus, with authority to take the followers of Jesus prisoners, a light suddenly shone upon him with exceeding great brightness. It was so dazzling that he could not bear it, and he fell from his horse to the ground. At the same time he heard a voice calling out, Saul, Saul, why persecutest thou me? And Saul asked, Who art thou, Lord? Then the voice answered, I am Jesus, whom thou persecutest. Then said Saul, Lord, what wilt thou have me to do? He was told to go to the city and he should be there shown what to do. When he arose from the ground he was entirely blind, and was led by his attendants to the city, and in three days his sight was again restored to him. After this he was called Paul, and became one of the most energetic preachers of the gospel that the Christian religion ever had. By his zeal and learning he was able to confound all the Jews, and to prove that Jesus was the Christ,--the Son of God. At last, after a life of great usefulness, but of much trial and suffering, he was cruelly beheaded by the enemies of his divine Lord and Master. [Illustration] Transcriber's Note *Spelling errors have been corrected. 
36614	----	[Illustration] No. 23. THE CHILD WHO DIED AND LIVED AGAIN. BY THE AUTHOR OF "PEEP OF DAY." LONDON: JOHN HATCHARD AND SON. 1848. [Illustration] THE CHILD WHO DIED AND LIVED AGAIN. Did you ever see a person who was dead? Perhaps you have seen one of your own brothers or sisters lying on a death-bed. What a change takes place when we die! No more breath comes out of the mouth, no colour is seen on the cheeks; the eye can look at us no longer, nor the tongue speak to us; the body soon grows cold and stiff; it has no more feeling than the ground on which we tread. And why? Because the soul is gone out of the body. While the soul or spirit is in us we are alive, but when it is gone out then we are dead. The soul can never die, but the body is only made of dust, and it soon crumbles away and becomes dust again. No one can make a dead person alive again. Yet once there was a man in this world who made dead people alive. Who was that man? He was called Jesus; he was not only a man, he was God too; he was the Son of God. Most people would not believe that he was the Son of God, though he said he was. Yet we are sure he said true, for if he had been a wicked man he could not have made dead people alive again. God his Father was with him, and this was the reason he did such wonderful things. One day a rich man came to Jesus, and fell down at his feet, and begged him to come to his house. He said, "My little daughter is dying." He was very unhappy, he loved his little girl very much, and she was his only child. His name was Jairus, but I do not know the name of his little girl. I do know her age, she was twelve years old. The father thought that if Jesus only put his hands upon her he could make her well. The Son of God was very kind to people in trouble. He went with the father, and a great crowd followed him. As he went along the road, he was pressed on every side by those who wanted to see him and to hear what he said. Before he reached the sick man's house, some people came and said to the father, "Your daughter is dead." They told him it was now of no use for Jesus to come. They little knew what he could do; but Jesus said to the father, "Do not be afraid, she shall be made well." When he came to the house, he only allowed three of his friends to come in with him. Their names were Peter, James, and John. There was a great noise and bustle in the house; there were men playing music, and people weeping and crying out with loud voices because the girl was dead. When Jesus came into the room where she was lying, he said to these people, "Why do you make this noise? The girl is not dead, she only sleeps." Then they began to laugh at him, for they knew the child was dead. Why did Jesus say she slept? Because she was soon to be made alive. Her death was like sleep. Jesus would not let the people who mocked, stay in the room, but he let the girl's father and mother be there, and his own three friends. There were just these five in the room with him when he went to the bed and took hold of the girl's hand and said, "Girl, I say unto thee, arise." Immediately her spirit (or her soul) came again into her body. Then she was alive. She was now quite well; she was not weak now, as she had been; she got up out of her bed and walked about. Then Jesus desired that something might be given her to eat. Her parents were very much surprised. They had been afraid that Jesus would not be able to make her alive. They did not know he could do everything. He made all our bodies and gave us souls, and one day he will call all the dead people out of their graves. I wonder whether that young girl loved Jesus. She was old enough to understand what he said. At twelve years old children can understand almost as well as men and women can; they learn more quickly, and remember better. Though they love play still, they have a great deal of sense. Some children at twelve years old begin to take great pains with their learning; then they get on very fast. Some begin to be very useful; they can do more now than take care of the baby or run upon errands, and often they get places as servants. If they are steady, and tell no lies, they are trusted and get on well in the world. Some children at twelve years old begin to think about their souls and to say, "What would become of me if I were to die?" They go and hear sermons, and they can understand them. They look in the Bible, and they can understand a great deal which they read. Then some begin to pray and to say, "Merciful God, give me thy Holy Spirit, for the sake of Jesus Christ." But there are some who at twelve years old will mind their parents no longer. They say, "We are not little babies now, we will do as we please." They forget all the kindness their parents have shown them for twelve years, and they forget the words that God has spoken, "Honour thy father and thy mother." You can read the history of the daughter of Jairus in your Bible in Mark v. verses 23, 24, and 35 to end; Luke viii. 41, 42, and 49 to end. THE DYING CHILD. Why do you weep? I am falling asleep, And Jesus my Shepherd, Is watching his sheep; His arm is beneath me, His eye is above; His Spirit within me Says, "Rest in my love: With blood I have bought thee, And wash'd thee from sin; With care I have brought thee My fold to be in; Refresh'd by still waters, In green pastures fed, Thy day has gone by-- I am making thy bed." _Extract in "The Twin Brothers."_ THE END. Macintosh, Printer, Great New-street, London. PRAYER. O Father in Heaven, Thou hast made all things; The sun, moon, and stars, the land and sea. Thou hast made me. Thou hast taken care of me. I thank Thee for all thy kindness. Great God, Thou art in every place; Thou seest in the dark, As well as in the light; Thou knowest all the naughty things That I have done, and said, and thought. O Merciful Lord, pardon my sins, Because Jesus Christ, thy dear Son, Died upon the cross for sinners. Give me thy Holy Spirit, That I may love Thee, and obey thy laws. Keep me from minding Satan, And save me from going to hell: And whenever I die, O take my soul to Heaven. When Jesus comes with clouds, And with the holy angels, May I be glad to see Him. May my dear parents, and brothers, and sisters, Be happy with Thee for ever and ever. May all people love Thee, And speak of thy goodness. Hear me for Christ's sake. Amen. 
37564	----	[Illustration: Book Cover] No. 47. CHRIST GOING UP TO HEAVEN. BY THE AUTHOR OF "PEEP OF DAY." LONDON: JOHN HATCHARD AND SON. 1848. [Illustration] CHRIST GOING UP TO HEAVEN. Once the Son of God walked about this world, but he is not here now. Where is he? Jesus, the Son of God, is in heaven; he is sitting on the throne of God his Father. When did he go there? Oh, it is a long while ago since he went up to heaven. I will tell you how it was. Surely you would like to know all about it. On the day that he meant to go up to heaven he took a walk with some of his dear friends. They loved him very much, as well they might. Just six weeks before, he had been nailed to a cross, and killed, and buried. But he had soon come out of his grave; and now the marks of the nails might be seen on his hands and feet, and the mark of a great spear in his side, but the places were quite well, they did not bleed now, though once they had bled a great deal. Whenever his friends looked at those marks, they thought of his love in dying for them, for it was for their sins he died, and not for theirs only, but for your sins, also, my child. His friends liked to walk with him and to talk to him. About what did Jesus speak? About his Father and about heaven. He told his friends he should soon leave them, but he made them a promise. What was it? He said that he would send the Holy Spirit down from heaven to be with them. Who is the Holy Spirit? He is God; he comes down and fills the hearts of God's people. It is pleasant to see Jesus, and to walk about with him, but it is still better to have the Holy Spirit in our hearts, for the Holy Spirit makes people good and happy. Where was Jesus when he took his last walk with his friends? He was in a town called Jerusalem, and he walked into the country. How sweet is a country walk? Children who live in towns are delighted when their fathers say to them, "I shall take you to the green fields to-day." Then the children think, "We shall hear the birds sing, and we shall gather flowers from the hedges, and see the little lambs by the side of their mothers; we shall play about, and be so happy." And even grown-up people like to go into the country. If they wish to talk about God, they like to walk in a quiet place among shady trees. Jesus took his friends by his favourite path; he led them down into a low place over a little stream, then by a garden where olive trees grew,--then up a green mountain called Olivet. When they were at the top he began to pray with them. While he prayed, he lifted up his hands to bless them. In a moment he was gone--a cloud took him up. His friends looked up, and the cloud was going up higher and higher, till at last it looked like a speck, and then could not be seen at all. But on the mountain-top there stood two men; they were angels, dressed in white. No one can tell how bright angels look, or how sweetly they speak. These angels had come to comfort the friends of the Lord Jesus. They said, "Why do you stand looking up towards heaven? Jesus shall come again in the same way that you have seen him go into heaven." Has Jesus come again? Not yet; but he will come. Those angels would not have told lies; they know that Jesus will one day come down here again, and that they shall come with him. What a glorious day it will be! Some people will be very much frightened when they see him; they will howl, and shriek, and try to hide themselves in deep holes, but they will not be able to get away. The angels will seize them, and shut them in that dark and burning place where Satan will torment them for ever and ever. But some people will be glad to see Jesus; they will say, "This is our God; we have waited for him." Should you be glad, my dear child, to see Jesus this day? We know not when he will come. Have you prayed to him to-day? Do you love him? But what became of the friends of Jesus who were standing on Mount Olivet looking up into the sky? They could not stay with the angels, they went back to Jerusalem. Did they go back crying and sobbing, and saying, "We have lost our dearest friend?" Oh, no; they went back quite glad, for they had not lost Jesus; they knew where he was gone; they knew he would pray to his Father, and that he would send down the Holy Spirit very soon. So they waited at Jerusalem as Jesus had told them, and in ten days Jesus did send down the Holy Spirit upon his dear friends. There is a sweet name given to the Holy Spirit; it is this, the Comforter. Why is he called the Comforter? Because he comforts people when they are in trouble. When we are unhappy we like to be comforted. If a little child falls down and hurts itself, it runs crying to its mother; it wants to be comforted. And oh, how tenderly a mother comforts her little darling! She takes it on her knee and kisses it, and says, "Tell mother what is the matter. Has it hurt its dear little hand?" and then she kisses the hand, and the child soon leaves off crying, and leans its head upon its mother's bosom. But no mother can comfort as the Holy Spirit can. He tells people that God loves them, and has forgiven their sins, and will take them to heaven. My child, ask God for his Holy Spirit, and he will hear you. You may find the history of Jesus going up to heaven in Luke xxiv. 50 to end; Acts i. 1--12. There is a glorious world of light, Above the starry sky, Where saints departed, clothed in light, Adore the Lord most high. We're marching through Immanuel's ground, And soon shall hear the trumpet sound. We hope to meet at Jesus' feet, And never, never part again! What! never part again? No, never part again. What! never part again? No, never part again. We hope to meet at Jesus' feet, And never, never part again. (_Hill's Collection._) Macintosh, Printer, Great New-street, London. PRAYER. O Father in Heaven, Thou hast made all things; The sun, moon, and stars, the land and sea. Thou hast made me. Thou hast taken care of me. I thank Thee for all thy kindness. Great God, Thou art in every place; Thou seest in the dark, As well as in the light; Thou knowest all the naughty things That I have done, and said, and thought. O Merciful Lord, pardon my sins, Because Jesus Christ, thy dear Son, Died upon the cross for sinners. Give me thy Holy Spirit, That I may love Thee, and obey thy laws. Keep me from minding Satan, And save me from going to hell: And whenever I die, O take my soul to Heaven. When Jesus comes with clouds, And with the holy angels, May I be glad to see Him. May my dear parents, and brothers, and sisters, Be happy with Thee for ever and ever. May all people love Thee, And speak of thy goodness. Hear me for Christ's sake. Amen. Transcriber's Note * Obvious punctuation errors repaired. 
37611	----	[Illustration: Book Cover] No. 26. CHRIST IN THE STORM. BY THE AUTHOR OF "PEEP OF DAY." LONDON: JOHN HATCHARD AND SON. 1848 [Illustration] CHRIST IN THE STORM. There are a great many troubles in this life. Ask your father and your mother whether this is true. Your father will say, "I have had a great many troubles; I have found it hard to get bread for my children." Your mother will say, "I have had a great deal of sorrow in bringing up my little family." My dear child, have you had any troubles? I am sure you have had some. Have you ever felt great pain? have you lost a little baby brother or sister? have you got into disgrace? have you been punished for your faults? There is one friend to whom every one may go in every trouble. It is Jesus, the Son of God. When we are unhappy, if we cry unto him, he will hear us and help us. Once he lived down upon this earth, and was a man. Now he is in heaven, and he is a man still as well as God. I will tell you how he helped some of his friends out of trouble when he lived in this world. His friends were called disciples. One evening they went into a ship. Jesus did not go with them; he stayed where he was, and spent the night all alone on the top of a mountain, praying to his Father. God was his Father. The disciples were in their little ship on the water when the wind began to blow very hard indeed. The waves rose high, and the ship was tossed about. Every moment the poor men were afraid that the water would fill their ship, and that they should sink to the bottom of the sea. All night long the disciples were in sad distress, trying with all their might to row their ship to land, but all they could do was of no use. At last they saw a man walking on the sea. There he was in the midst of the great waves, walking as on the dry land. He went faster than the ship, and seemed as if he would pass by it. The disciples did not know who it was. They thought it could not be a man with a body like ours; they supposed it was a spirit, who has no body. They were very much frightened, and they cried out in their trouble. Then they heard a voice saying, "It is I, be not afraid." Whose voice was that? You know, and they knew; it was the voice of Jesus. Though the winds were whistling and the waves roaring, his voice could be heard. One of the disciples, named Peter, said, "Lord, if it be thou, bid me come unto thee on the water." Jesus said, "Come." So Peter got out of the ship and walked on the water to go to Jesus. He believed that Jesus could help him to walk on the water, and Jesus did help him. But when Peter saw how high the wind was, he began to be afraid. This was wrong. He ought to have trusted in Jesus. Soon he felt that he was sinking, and he cried out, "Lord, save me." Jesus heard that short prayer; he was very near, and he stretched out his hand, and caught hold of Peter. Trusting in God is called faith. Peter had a little faith, but not much. So he was able to walk on the water a little way, but not far. Jesus went into the ship and took Peter with him, and as soon as he was there the wind left off blowing. Then all the disciples came round him and worshipped him, saying, "Truly thou art the Son of God." It is this Jesus who can help you in your troubles. Will you trust him? Do not be like Peter, and only trust him a little while, but go on trusting in him, and you will find that he will keep you safe, and make you happy. He forgives sins, which no one else can do, because he died upon the cross to save us from our sins. When we are dying he will not leave us if we trust in him, but he will comfort us and take us to heaven. This history you will find in Matt. xiv. 22--33; Mark vi. 45--52. I lay my sins on Jesus, The spotless Lamb of God; He bears them all, and frees us From the accursed load. I bring my guilt to Jesus, To wash my crimson stains White in his blood most precious, Till not a spot remains. I lay my wants on Jesus, All fulness dwells in him, He healeth my diseases, He doth my soul redeem. I lay my griefs on Jesus, My burdens and my cares; He from them all releases, He all my sorrows shares. I love the name of Jesus-- Immanuel, Christ, the Lord! Like fragrance on the breezes, His name is spread abroad. I long to be like Jesus-- Meek, loving, lowly, mild; I long to be like Jesus-- The Father's holy child. I long to be with Jesus, Amid the heavenly throng, To sing with saints his praises, To learn the angels' song. [_The Writer unknown._] THE END. Macintosh, Printer, Great New-street, London. PRAYER. O Father in Heaven, Thou hast made all things; The sun, moon, and stars, the land and sea. Thou hast made me. Thou hast taken care of me. I thank Thee for all thy kindness. Great God, Thou art in every place; Thou seest in the dark, As well as in the light; Thou knowest all the naughty things That I have done, and said, and thought. O Merciful Lord, pardon my sins, Because Jesus Christ, thy dear Son, Died upon the cross for sinners. Give me thy Holy Spirit, That I may love Thee, and obey thy laws. Keep me from minding Satan, And save me from going to hell: And whenever I die, O take my soul to Heaven. When Jesus comes with clouds, And with the holy angels, May I be glad to see Him. May my dear parents, and brothers, and sisters, Be happy with Thee for ever and ever. May all people love Thee, And speak of thy goodness. Hear me for Christ's sake. Amen. 
37670	----	[Illustration: Book Cover] BIBLE STORIES. WORCESTER: PUBLISHED BY J. GROUT, JR. [Illustration] BIBLE STORIES. WITH FINE ENGRAVINGS. [Illustration] WORCESTER: PUBLISHED BY J. GROUT, JR. A B C D E F G H I J K L M N O P Q R S T U V W X Y Z $ £ a b c d e f g h i j k l m n o p q r s t u v w x y z , ; : . ! ? - ' & 1 2 3 4 5 6 7 8 9 0 BIBLE STORIES. EARLY LIFE OF THE SAVIOR. Nearly six thousand years ago the first man and the first woman were formed, out of the dust of the ground. Their names were Adam and Eve. They were placed in a very pleasant and beautiful garden, called Eden, where they had every thing they could wish; and were permitted by God to eat of the fruit of all the trees in the garden, except one. "One tree that in the midst was placed, God bade them not to take; But ah! the fruit they dared to taste, And his commandment break." In an evil hour they listened to the temptations of the serpent--the great enemy of mankind--and ate of the forbidden fruit. Then God was angry with them, and sent his Angel to drive them out of the garden, to a place where thorns and thistles covered the ground, and they were obliged to work hard for a living. God cursed the ground for their sake, but at the same time he promised that "the seed of the woman should bruise the serpent's head." This promise was fulfilled by Jesus Christ, the Son of God, who came into the world and suffered and died to save men from the consequences of the first man's disobedience. I will now tell you something about this wonderful event. A little more than eighteen hundred years ago, as some shepherds were taking care of their sheep by night on the hills of Palestine, an angel of the Lord came to them, and the glory of the Lord shone round about them: and they were very much afraid. But the angel told them not to fear, for he brought them good news: "For unto you is born this day, in the city of David, a Savior which is Christ the Lord." And suddenly there was with the angel a multitude of the heavenly host, praising God, and saying, "Glory to God in the highest, and on earth peace, good will towards men." As soon as the angels were gone, the shepherds went to Bethlehem, to see the Savior that God had so wonderfully made known to them. They found his reputed father with his mother, Mary, and the babe lying in a manger: "because there was no room for him in the inn." The shepherds then went to their homes praising God, and telling every one they saw of the new-born Savior. Sometime afterwards, a wonderful star was seen by some wise men in the country east of Judea; and they concluded that it must be a sign that the long expected Messiah was born. They therefore went at once to Jerusalem, where they inquired for the "king of the Jews," stating that they had seen his star in the east, and were come to worship him. Herod was the king of Judea at this time: and when he heard of the new king, he was very much troubled, and the people were also troubled, not knowing what to expect. Herod made particular inquires about the place where it was expected Christ would be born: and when he found that it was at Bethlehem, he sent the wise men there, telling them to bring him word when they had found him, that he might go and worship him too. So the wise men went to Bethlehem: and the star which they had seen in the east went before them till it came and stood over the place where the infant Savior was. They were glad when they saw this: and when they came into the house and found Jesus and his mother, they fell down on their faces and worshiped him. Then they made him many presents of money, and rich spices which were found in their country. When the wise men were ready to return, the angel of the Lord appeared to them, and told them not to go back to Herod, as he had directed. So they went to their home by another way. The angel also appeared in a dream to Joseph, and told him to take the child and his mother, and flee into Egypt; and Joseph did as the angel had said. Herod was a cruel, wicked man, and was afraid if Jesus grew up, he would be king of the Jews instead of him; so he intended to kill him while a little child. But when he found the wise men would not tell him where to find him, he sent his soldiers to Bethlehem, and ordered them to kill all the children under two years old, hoping in this way to come at Jesus: but the Lord had before provided for his safety, by sending him to Egypt. When Herod was dead, Jesus returned with his parents from Egypt, and went to live in the city of Nazareth. Joseph was a carpenter, and we are told that when Jesus was old enough he worked with him at the same trade. The Bible tells us he grew in stature, and in favor both with God and man: and that he lived with his parents, and was subject to them, or did as they wished to have him. Thus he set an example of obedience to parents which every child should follow. When he was twelve years old, he went with them to Jerusalem to the feast of the passover; and after the close of the ceremonies, when they were going home, they found Jesus was not with them. So they returned to look for him and found him in the temple sitting in the midst of the learned men, hearing them and asking them questions; so that they were astonished at his knowledge. [Illustration] When his mother told him they had been looking for him, sorrowing, he replied, "How is it that ye sought me? Knew ye not that I must be about my Father's business?" There was a law among the Jews that no one should be a public teacher, or minister, till he was thirty years old. Jesus wished to show respect to the laws of his country, and therefore we may suppose he continued to work as a carpenter till he was of that age. He was then baptized in the river Jordan by his forerunner, John the Baptist, and commenced choosing his disciples and preaching the gospel. The story of his life after this time,--how he went about teaching the people, though they often abused him; how he gave them food when they were hungry, though he had not where to lay his head, healed the sick, and in every way returned good for evil to his ungrateful countrymen, for three years, till they cruelly put him to death,--is told at large in the New Testament, where we hope all our young readers will read it again and again, with earnest attention. They will find it a very interesting narrative, and in it instructions capable of making them wise unto salvation. CRUCIFIXION OF OUR SAVIOR. Our blessed Savior, having passed a life of piety and virtue, amply illustrated by the doctrines he had taught and practised, and the benefits rendered mankind, was at length betrayed by Judas Iscariot into the hands of the Jewish High Priest and Council, whose hatred and malice against him were without bounds, as the truths he had proclaimed were but faithful commentaries on the vice and wickedness of their own characters. He was tried and condemned--though his judge declared that he found no fault in him,--his body mangled with whips, and a wreath of thorns pressed upon his head as a mock crown. They spit upon him, taunted him, smote him on the crown with staves, that it might wound the more deeply, till his head, face, and body were bathed in blood. In this situation, condemned and abandoned by the world he came to save, the heavy cross was laid upon his shoulders, and he was conducted in public through the city. [Illustration] Passing the gates, he was brought to a place called Golgotha and Calvary, the place of execution for the city. His clothes were then stripped off, his body stretched out, and his hands and his feet nailed to the cross, which was then lifted up. Over his head the inscription was placed by Pilate, "JESUS OF NAZARETH THE KING OF THE JEWS," in three different languages, Hebrew, Greek, and Latin, in order that strangers might know for what he suffered. With this inscription the Jews were offended, and wished it altered. But Pilate replied that what he had written should stand good. While our Savior hung thus languishing in torment on the cross, the multitude around strove to add to his misery by reviling speeches and horrid blasphemies. Some nodded their heads and cried, "If you be the Son of God, come down from the cross." The priests and rulers scoffed in like manner, "He saved others, but himself he cannot save." The blessed Savior replied not, but lifted up his eyes and prayed for his enemies, "Father, forgive them, for they know not what they do." Nay, even one of the thieves who were crucified, one on each side of him, derided and urged him to save himself and them, if he was the Messiah. But his fellow criminal acknowledging the justice of their condemnation, and the entire innocence of Christ, seriously rebuked him, and looking upon Jesus with humble reliance, cried "Lord remember me when thou comest into thy kingdom." The Lord rewarded his great faith, embraced him with the arms of mercy, and assured him, that "that very day he should be with him in Paradise." His mortal agonies became now unutterable. His enemies still mocked him with their bitter taunts and revilings; they gave him vinegar to allay his burning thirst. He tasted thereof, and feeling the pangs of death, he cried, "all is accomplished.--Father, into thy hands I commend my spirit;" and meekly bowing his head, he expired. His death was accompanied by a terrible earthquake. Rocks were shattered, graves were opened, and the veil of the temple torn in two parts. In short, the whole face of nature seemed changed. The sun was so shadowed that the stars appeared. The eclipse was awful, and the miraculous darkness universal, having been recorded by many even of the Pagan writers. It continued for three hours, during which time all things were full of terror.--Many who saw and heard were converted, and cried "Truly this is the Son of God." The body of our Savior having been buried, by one of his friends, in a new tomb hewn out of a rock, the Jews and rulers went to Pilate and told him, that this impostor having declared within his life time that he would rise again within three days, they wished the sepulchre kept under a strong guard until the third day, lest his disciples should come by night and steal the body, and then persuade the people that he had risen from the dead. They procured the desired guard, and secured the tomb, setting a seal upon the stone. Vain precaution!--The prophecy was fulfilled. The Savior burst from the tomb, and rose triumphant to the bosom of his Father which is in heaven. THE GREAT COMMISSION. After the resurrection of our Savior, he appeared several times to his disciples. He strengthened them in the walk of faith; enlarged their power and commission; declaring to them, that all power was given to him in heaven and earth. Therefore he commanded them to go through all the world, and preach the Gospel to every creature, baptizing them in the name of the Father, of the Son, and of the Holy Ghost, and teaching them to observe all things that he had commanded them. Adding further--that he that believed and was baptized should be saved, but he that believed not should be damned. He promised them his continual protection--that he would be ever present with them, even to the end of the world. [Illustration] On his last appearance to the apostles he particularly commanded them, that they should not depart from Jerusalem till they had received the promise of God, and were invested with power from above. That after the descent of the Holy Ghost upon them they should have sufficient power and knowledge, and have the honor of being his witnesses in Jerusalem, in all Judea, in Samaria, and in the farthest parts of the earth. He then led them out of the city to that part of Mount Olivet which was near Bethany, where, lifting up his hands which showed the marks of his sufferings, he gave them his last benediction. And while they were all in the posture of adoration, he was parted from them by degrees, taken up in a cloud, and carried triumphantly into the ineffable glories of heaven. STEPHEN Was chosen one of the first deacons of the Christian Church at Jerusalem. He was of high report for wisdom, and the endowments of the Holy Spirit. He confuted the most learned Jews in their arguments, and applied such wholesome truths to the test of their consciences, that being sorely galled, and unable to answer, their rage was unbounded. Stephen, however, regarded them not, but fixing his ardent gaze upward, was ravished with the vision of glory revealed to him, and declared that he saw the heavens opened, and the Son of man standing at the right hand of God. This farther enraged his enemies, who resolved to deal with him as a blasphemer; and, therefore they raised a great noise and clamor, stopped their ears to hear no cries for mercy, and rushing upon him, they hurried him out of the city in order to stone him, according to an ancient law against blasphemers. [Illustration] The witnesses, according to custom, stripped themselves, and then began the tragedy, which was soon seconded by the multitude. During all this, the pious martyr was on his knees praying to God, and earnestly interceding for his murderers, "that he would not charge this guilt upon them"--till at length he fell asleep in the arms of death, being the first martyr who suffered in the Christian Church, A. D. 34. SAUL OF TARSUS, OR PAUL. This great agent in the first persecution of the Church of God was well educated in the learning of the times, and one of the most strict of the sect of the Pharisees. He was born in the Roman city Tarsus, and enjoyed the privilege of a free citizen of Rome, which gave him high influence among the Jews, and increased his power to injure the followers of Jesus. He pursued the Christians with the fury of a bigot and the rage of a madman. He paid no regard to age or sex; tearing the husband from the wife, and the mother from her children, and breathing vengeance and blood wherever he came. But at last it pleased God, A. D. 35, to put a stop to his violence and wickedness. And wonderful was the change of his heart. Having dispersed the Christians from Jerusalem, he was on a journey to renew his persecutions in Damascus, when a sudden light from heaven smote him to the ground, and he heard a voice, "Saul, Saul, why dost thou persecute me?" The haughty Saul trembled, his conscience smote him, his soul was humbled, and his feelings melted for the cause he had heretofore hated and persecuted. [Illustration] Saul became now, after this miraculous conversion, one of the strongest pillars of the Christian Church. He preached the gospel in public, laboring with pious zeal as if to make up for the guilt and crimes of his former life. Thousands were converted by his preaching, and he endured the persecutions of the unbelieving, remembering when he too was a leader among them. He was stoned at Lystra, A. D. 46, and left for dead,--but suddenly revived as the disciples were attending upon his body. Having thus escaped the fate of Stephen, he travelled on from city to city, openly proclaiming the Gospel. At length after a long life spent in fearless devotion to the cause of the crucified Savior, he was taken up in Rome, thrown into prison, and in a few months after, condemned to suffer martyrdom by beheading, A. D. 68. LUKE. This apostle and Evangelist, was the companion and assistant of Paul, who calls him "the beloved Physician." After the death of Paul, he preached the gospel with great success in Egypt and Lybia, and also in Italy and Macedonia. As to his death, there are different accounts. Yet the best writers say he suffered martyrdom in Greece. A party of infidels there made head against him, and drew him to execution. For the want of a cross, they hung him upon an olive tree. He was in the eighty-fourth year of his age at the time of his death, A. D. 74. His gospel was written, while he was in company with Paul, A. D. 61--13 years before his martyrdom, and 28 years after the ascension of our Lord. [Illustration] [Illustration: Book Cover (Back)] Transcriber's Note * Page 24, "eightyfourth" changed to "eighty-fourth" 
44531	----	THE BOYHOOD OF JESUS [Illustration] PUBLISHED BY DAVID C. COOK PUBLISHING COMPANY Factory and Shipping Rooms, Elgin, Illinois Try to be like Jesus. The Bible tells of Jesus, So gentle and so meek; I'll try to be like Jesus In ev'ry word I speak. For Jesus, too, was loving, His words were always kind; I'll try to be like Jesus In thought and word and mind. I long to be like Jesus, Who said "I am the Truth;" Then I will give my heart to him, Now, in my early youth. --_Lillian Payson._ [Illustration: THE BABY JESUS.] COPYRIGHT, 1905, BY DAVID C. COOK PUBLISHING COMPANY. The Little Lord Jesus. Away in a manger, No crib for a bed, The little Lord Jesus Laid down his sweet head. The stars in the sky Looked down where he lay-- The little Lord Jesus Asleep on the hay. The cattle are lowing, The poor baby wakes, But little Lord Jesus No crying he makes. I love thee, Lord Jesus; Look down from the sky, And stay by my cradle To watch Lullaby. --_Luther's Cradle Hymn_ The Child Promised. [Illustration] THERE was once a time when there was no Christmas at all. There were no beautiful Christmas trees and happy songs and stockings filled with presents. No one shouted "Merry Christmas!" or "Christmas Gift!" No one told the sweet story of Jesus, because Jesus had not come into the world and so there was no Christmas. You see Christmas is Jesus' birthday, and before he came, of course people could not keep his birthday. You have heard of how wicked and unhappy the people were long ago. Although God loved them and tried to make them do right, they forgot about him and did so many naughty, disobedient things that they were very miserable. Then God sent a wonderful message to them. He told them that some day he would send them his own Son, who should be their King and teach them how to do right. He said that his Son would come as a little child to grow up among them to love and help them. God even told them what they should call this baby who was to be their King. God said that Christ would be like a beautiful light showing them where to go. It would be as though some people stumbling sorrowfully along a dark street should suddenly see a bright light shining ahead of them, making everything cheerful and pleasant. They would be joyful like people who gather in the harvest. Jesus makes his children happy, and he wants them to shine out and make others happy. These people who were so unhappy before Jesus came, were very glad to know that some day he would come. They talked about him and waited a long, long time before he came and brought Christmas light into the world. [Illustration] [Illustration: THE BABE IN BETHLEHEM.] The Coming of Jesus. LONG ago there lived a good man named Joseph, a carpenter of Nazareth, who built houses and made many useful things for people. He also loved to read God's Gift Book, and tried to obey its rules. One day the king of the land where Joseph lived ordered everyone to write his name in a book, and pay a tax, in his own city. So Joseph and Mary his wife got ready to take a long journey to their old home, Bethlehem. There were no cars for them to ride in, so they must either walk or ride a donkey. As the fashion was there, Mary wore a long, white veil which covered her beautiful face. The streets were full of people, walking, or traveling on mules, donkeys, or camels--all going to be taxed. It was winter, but in a warm country, and they went through valleys of figs, olives, dates, oranges and other good things. [Illustration] They must have been very tired when they reached Bethlehem's gates, for they had come a long distance, and the dust of the road, the bustle of traveling, and the strangeness of it all, seemed to add to their trials. The people of Bethlehem had opened their homes and welcomed the strangers, until every house was full, and still the people kept coming. They could scarcely go up the steep hill, they were so weary, and Joseph tried to get a place to rest, but there was no kind invitation, no welcome in any house for them, and the inns were crowded. The inns were not like our hotels for travelers; they were flat-roofed stone buildings, without windows. There were no warm rooms with carpets, and soft beds for tired travelers to lie on. There were only bare floors, and everyone had to bring his own bed and food. The courtyard was full of animals--donkeys, mules, camels, sheep and cows. After Joseph had tried and failed to get a resting place, as there was no room anywhere, some kind friend told him of a cave on the hillside which was used as a stable, and to this they gladly went. Sweet-smelling hay was all around, and the floor was covered with straw; possibly mild-eyed cows and gentle sheep were sleeping in their stalls. Along the walls were mangers, or boxes to hold the grain and hay when the animals were fed. Here Mary and Joseph found a shelter and a sleeping place; indeed, they were thankful to be led there to rest upon the hay. In the night a wonderful thing took place: God sent the baby Gift Child into the world. This gift had been promised long before to Adam and Eve, and now it had come--the most beautiful and dearest Baby ever held in a mother's arms. The night grew dark, the house-lights went out one by one, and the people in Bethlehem slept. [Illustration] [Illustration: THE ANGELS' SONG.] The Angels' Joy. THE happiest song that was ever sung was sung on the first and best Christmas of all. There was a time when there was no Christmas. Can you think how glad you would be if you had no Christmas, and then one day all at once you had the first and best one of all? This song was sung and the first Christmas came one night long years ago, far over the sea, near a little town called Bethlehem. It did not come first to kings and great people, but to some shepherds who were sitting up all night watching their sheep. Outside of the city were beautiful sloping green fields where the shepherds let their sheep run about and eat the grass. The weather there is very pleasant at Christmas time; not at all like our weather. The shepherds can sit out on the grass all night, watching their sheep. Did you ever see a sheep or a lamb? Do you know that your mittens and jackets and nice warm dresses are made of the wool which the sheep have to spare for us? The shepherds have to stay out with the sheep all night because they are very gentle and timid animals. They cannot fight for themselves, and if they were left alone the wolves would catch them. [Illustration] One night about 1900 years ago some shepherds were watching their sheep in those fields. Very likely the shepherds were some of the people who were hoping that Jesus would soon come; perhaps they were talking about him, and wondering how they would know if he did come. All at once a bright light shone about them, and they saw an angel and heard him speak to them. Very kind and beautiful the angel looked, but the shepherds were frightened. The angel said to them, "Fear not; for behold, I bring you good tidings of great joy, which shall be to all people; for unto you is born this day in the city of David a Savior, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe, wrapped in swaddling clothes, lying in a manger." [Illustration] As the angel was speaking, the shepherds saw with him a great number of beautiful, shining angels. Then was sung for the first time this grand song, for Christmas had come. I do not know the tune, but the very words are in the Bible: "Glory to God in the highest, and on earth peace, good-will toward men." Glory to God, for the greatest gift that ever came; peace on earth, for all who love this Savior. As soon as the angels finished the song they went back to heaven, and left the shepherds alone. [Illustration] [Illustration: THE SHEPHERDS VISIT JESUS.] The Shepherds Visit Jesus. WHAT would you do if you had been one of those shepherds to whom the angels brought the good news of Jesus' birth? I will tell you what they did. They left their sheep to take care of themselves, and hurried off to Bethlehem, for that was the city the angels meant. [Illustration] They went in the gate and at last found the right place. It was called a stable. They soon found the dear little baby Jesus, just as the angels had said, lying in a manger, and Mary his mother and Joseph taking care of him. The little manger was in the stable, and there the shepherds stood beside it and looked into the face of the babe. Do you think the dear little baby had a nice bed to lie in? It looked like a block hollowed out. It was the box out of which the cows ate. It was warm and soft, because his mother had put nice soft hay in it, and wrapped him all up with a long strip of cloth. They were in a stable because so many people were in the city that there was not a bit of room left. I think it must have been a clean place, with lots of nice, sweet new hay. When the shepherds saw the baby they knew that he was really Jesus their Savior. They knelt at his feet and worshiped him. They were so happy that they could hardly say what they felt. They soon went away and told the good news to every one they met. They were very glad because Jesus had come. He came as a little baby so he would know how to love and help all other babies and little children, and be an example for them to follow as they grew older. We are glad Jesus came, and we love to keep his birthday, because he gives us joy and peace, fills our hearts with love, and helps us to be good and happy here and to get ready to be happy in heaven. God, our Father in heaven, sent to us this wonderful Christmas Gift. Think of the great love he must have for us, to give us his Son. Think of the great love Jesus had for us, that he could leave his beautiful home in heaven to come and help us and show us how to live. Let us thank him every day for his great love. "For God so loved the world, that he gave his only begotten Son" to be our Savior. [Illustration: THE BABY JESUS IN THE TEMPLE.] The Child in the Temple. JOSEPH, and Mary the mother of Jesus, stayed in Bethlehem for a while. When Jesus was only eight days old he received his name; he was called "Jesus," as the angel had told Mary. It was the custom of the Jews to take their first son to the temple and present him to God, so Joseph and Mary went to Jerusalem to present Jesus to God in the temple. [Illustration] At the time when Jesus was born, there was an old man, named Simeon, living in Jerusalem. He was a good man and was looking and wishing for Jesus, the promised Messiah, to come. God's Holy Spirit had told him that he should not die until he had seen Jesus. Simeon went up to the temple to worship God every day. One day while he was in the temple Mary and Joseph brought the child to present him to God. When Simeon saw them he knew that the infant in Mary's arms was his Savior. He at once took Jesus in his arms, and with a heart full of joy he blessed God and said, "Lord, now lettest thou thy servant depart in peace." He had seen the Savior for whom he looked, and had nothing more to wish; he was perfectly satisfied to die, now that he had seen Jesus, the Savior of the world. When Jesus comes into our hearts we are satisfied, and not only ready to die, but we are ready to live and do with glad hearts all that God wishes us to do. The best way to praise God for his wonderful gift is to _live for him_ and lead others to praise him. [Illustration] God's Spirit was upon Simeon, and he rejoiced to see Jesus his Savior, whom God had sent to his people. Do you wonder that Simeon's heart was full of joy at seeing God's greatest gift to man? Should not we praise him for it? At the time of Jesus' birth, the world was very dark and sinful. People did not know much about God or what he wanted them to do. In Jesus, Simeon saw a great Light which would lighten the world. Did you ever try to walk in a dark night where there were no lights to shine on the pathway? If so, you were sure to go the wrong road, or to stumble and fall. While you were walking in the darkness, did a great electric light suddenly shine out, making all light about you? So into the dark lives of the people Jesus came to be a Light. We are sure that Jesus is a Light to us and to all the world. He lived a holy life, so he made a right path for us to follow. He showed us how to live and how to die, so that we may live forever in heaven. If we take his love into our hearts and do as he tells us, we shall walk in the light. Just as a railway locomotive runs in the great light from the lamp that sends its bright rays along the track, so Jesus dwelling in our hearts shines his light just where we are to travel--that is, he tells us by his Spirit and by his Word how we are to act and what we are to do. [Illustration] While Mary and Joseph and Jesus were yet in the temple, Anna, a prophetess, came in and saw Jesus. Then she, too, praised the Lord because Jesus had come to be a Light to the world. She told the people that Jesus was the Son of God who had come into this world to live in our hearts and be our Light. Jesus in our hearts is like a torchlight which we carry with us always, and which never goes out, but gives us light wherever we go. We follow this light when we do the things that Jesus taught us to do, and when we follow the example that he left us. [Illustration] [Illustration: THE WISE MEN VISIT JESUS.] The Journey of the Wise Men. THERE were some very rich, wise men living away off in another country. God wanted them to know about his Son. He did not send angels to tell them; he took another way. He put a strange new star in the sky. These wise men spent a great deal of time studying about stars, so when they saw this they were very much interested in it. When they saw strange stars they thought strange things would happen. They had heard that the Jews were looking for Jesus to come and be their king, so they thought this star must mean that he had come. They thought very likely that he had come to Jerusalem, for that was the great city of the Jews. So they started on their long journey. [Illustration] They traveled on until they reached Jerusalem. Then they went at once to Herod the king and asked him where Jesus was who was born King of the Jews. Herod had not heard that Jesus was born, and when he heard this question he was troubled, for he was not born king--he had been made king. So he was very much afraid that Jesus, who was born King, would take his place. He called in the Jews, who he thought ought to know, and asked them to find out where Jesus was to be born. They looked in the Bible and found that he was to be born in Bethlehem. When Herod heard this he told the wise men to go to Bethlehem and look for Jesus, and when they found him to bring him word so that he might go and worship him. He wanted to kill Jesus, but he did not tell the wise men so. They again started out, and they were very much pleased to see the same star still shining in the sky. [Illustration] This star went before them to guide them to Bethlehem. They believed the star would guide them right, so they followed it until it stood over a house in the city. [Illustration] [Illustration: THE WISE MEN'S GIFTS.] The Wise Men's Gifts to Jesus. WHEN the wise men went into the house they found Jesus there with Mary, his mother, and Joseph, her husband. [Illustration] As soon as they saw him they knew it was Jesus, whom they had come so far to see. They fell down before him and worshiped him. They brought him rich gifts of gold, frankincense and myrrh. These gifts of gold, frankincense and myrrh were costly and useful; they must have been of great help to Mary and Joseph, who were very poor. These gifts from the wise men to Jesus showed their love for him. Those who truly love Jesus now will be glad to give of their money to help the poor and needy, and to teach those who do not know about him; and what we do for his sake he counts as done for him. But the greatest gift that we can give Jesus is the gift of our hearts. While they were there worshiping Jesus, God was looking into the heart of Herod, reading his wicked thoughts. He knew that if the wise men went back and told Herod where Jesus was, he would come and kill him. So when the wise men were ready to go away, God warned them in a dream to go back another way and not to go near Jerusalem, where they would meet Herod. They believed God in this too, and did as he told them to. [Illustration: ON THE WAY TO EGYPT.] The Flight into Egypt. [Illustration] WHEN the wise men were gone, God sent an angel to warn Joseph to take Jesus and Mary, his mother, and leave Bethlehem. He told him to take them to Egypt and stay there until he told them they might return. Why do you suppose God told Joseph to leave their home? He knew that Herod wanted to kill Jesus, and that it would be dangerous to stay there. If they went to Egypt they would be safe, for Herod had no power over Egypt. They would find friends there too, for a great many Jews were living in Egypt then. Joseph loved God and believed him, so he proved that he loved and believed him by obeying at once. He did not wait until morning, but at once arose, got ready, and took Mary and Jesus and they started in the night for Egypt. They did not go to some other place instead. They went just when God told them to go, and went just where he told them to; and they were safe while they followed God's directions. Jesus was soon safe in Egypt. Herod did not know this, and was still making his plans to kill him. He was a very wicked, cruel man. He was wicked enough to kill two of his own sons, so you see he did not care much about killing a baby. He did not know just how old Jesus was, but thought he could not be over two years old. He did not know where he lived, for the wise men did not go back to tell him. But he was bound to kill Jesus, so he told his cruel soldiers to go into every house in Bethlehem, even into the houses near Bethlehem, and kill every boy baby they could find two years old or less. [Illustration] So they went around killing all the baby boys. They would go into a house, snatch the baby out of its crib, or out of its mother's arms, and kill it right before her eyes. That was a sad time in Bethlehem; for many poor mothers were weeping for their children. It was very sad for the mothers, but the little boys were safe in heaven with God. God was still watching over and taking care of his Son; so when at last Herod was dead, God again sent an angel to Joseph, telling him to take Jesus and Mary and go back to the land of Israel, or the land of the Jews. So Joseph again set out on a journey. But he heard that Herod's son was king, and he was afraid to go back to Bethlehem, so he went to Nazareth. [Illustration] [Illustration: THE BOY JESUS IN THE TEMPLE.] Jesus in the Temple. WHEN Jesus was a very little baby, his mother took him to the temple, their church, and gave him to the Lord. I suppose they wrote down his name, as we do our Cradle Roll babies. If they did, I think we may call Jesus a Cradle Roll baby. I am sure that Mary and Joseph did all they could to help the baby to grow up a good, wise, loving boy. The dear little babies do not stay babies long; then their toys go and they want books, for they must learn a great deal before they are grown-up men and women. So Jesus' toys were soon put away, and he began to study just as you do. He grew bigger and stronger every day. At last he was as big as you; then bigger, until he was as big as your brother or sister. [Illustration] Do you know someone who is twelve years old? At last Jesus got to be so old. At that age a boy was no longer a Cradle Roll baby, nor even a child. Jesus' mother said that now he could go with her and Joseph and their friends when they went up to Jerusalem to church. Did you ever go on a journey? How did you go? On the cars. Were you glad to go? You got tired, I know. A picture of Joseph and Mary and Jesus on their way to Jerusalem would show you that they all walked. It was a long, hard journey, for they not only had to walk all the way, but they had to carry all their bundles. They went in a company, so they had a nice time talking with their friends as they walked. Then when tired or hungry, they would stop by the way in the shade of some great rocks--for in that land rocks are found oftener than shade trees. You can make a picture of this journey in your mind. Think of the wall of the city of Jerusalem and the open gate; inside the wall is the church, or temple; there is a road of sand, and on both sides of the road are a few trees and a good many rocks. At last they all reached the city, and slept and rested and ate their food, then bathed and dressed in their best clothes, and went to the temple to worship God and hear about his law out of the Bible. All this was very wonderful and beautiful to Jesus. He began to understand that God was his Father, and that he had some very great work to do in the world. He was so interested that when it was time to start for home he stayed after all the rest left, and went back to the temple. Perhaps he had been allowed to go by himself and did not know they had started home. Mary did not miss Jesus for some time. She thought he was with his young friends having a good time. At last she became frightened, for she found that he was not with any of these friends. Oh, how frightened she was! Her beautiful boy that she loved more than her own life, was lost! I once knew of a very lovely boy who was lost all night. How his mother cried, and how we looked for him all night! In the morning his mother was the one to find him, then her sorrow was changed to joy. [Illustration] Mary and Joseph left their friends and went back to the city. In her heart Jesus' mother knew where to look for him. Can you think where he was? They found him in the temple talking with the teachers. They were talking about God's law. They had their books, reading and studying together. These books were made of strips of parchment or paper fastened at both ends to round sticks and rolled up. [Illustration] When Jesus saw his mother and knew how she had grieved about him, he left the teachers at once and went back home with her and Joseph. He told them that he knew God was his Father, and that he must be about his work. But quickly and lovingly he obeyed his mother and went with her, even though he longed to stay. Do you think Jesus was about his heavenly Father's business when he obeyed Mary and Joseph and went home so lovingly with them? He surely was, for some of his work that he came to earth to do was to show children how to treat their parents. One of the great laws of God is, "Children, obey your parents." Jesus loved to be in the temple, but he quickly and cheerfully went home with his mother and Joseph. I think that as he and his parents were with many of their dear friends, he was allowed to go around among them and with them when they went to the temple, so when his parents left he perhaps did not really know when his mother started. Do you think she was careless to go off and leave him? No, I am sure she was not; she no doubt thought he was coming along with his aunts or cousins or his little friends in the company. [Illustration: THE BOY JESUS IN HIS HOME.] Jesus in His Home. DO you like cold, dark, stormy days? How do you feel when you get up and find the sun shining in your window? You cannot help feeling good--some of it gets into your heart and makes you feel happy. You make us think of sunny days. Sometimes children are cross, and they make us think of stormy days. The gloomy, naughty, selfish child makes everything in the house seem sad. But how about the bright, happy, laughing, helpful child? When he comes into the room, it seems as if he brought some sunshine in. He is a sunshiny boy. Do you know I am thinking of a boy who I believe was the sunshiniest one among all the sunshiny children in the world. Who was he? He was Jesus, the dear boy who was so ready to obey his parents. He started home with Mary and Joseph, perhaps telling Joseph all about how it happened that he was left behind them. [Illustration] After their long, hard journey, how glad they were to get home! I am sure Jesus did all he could to get everything ready. First he helped Joseph bring in all the things they had with them, and Mary stood, at the door of the little house, looking at the boy she loved so much, and feeling so glad and thankful that he had not really been lost. [Illustration] Then when they were all settled and rested and Joseph had to go to his carpenter work, Jesus would do such little things as he could to help him, while Mary was doing her work. Joseph was a carpenter. What do you think he made? What tools did he use? Then I think Jesus must have learned to use them, too. Perhaps sometimes Mary was sick, and then I am sure he did all he could to help and comfort her and make her forget her pain. He would bring the jar of fresh water, bathe her head and give her a cool drink. If your mamma was sick, what could you do to be a blessing to her? I knew a little boy who was a real sunshine boy. When mamma was sick he would set the table for papa, and hand mamma a cup of tea, and give her a smile and a loving kiss. We can all do so much, and many other things. Think of some of them. You can pick up your toys and books and keep them tidy, without waiting for mamma to talk about it; you can always run to her with a loving kiss when you wake up and when you go to bed; you can be very gentle and kind to your little brothers and sisters; you can try every day in every way to make sunshine in your home--to make your home the most beautiful place in the world. Boys and girls who do that can make their homes next to heaven. [Illustration] Jesus did that even when he was very small. As he grew older he grew wiser and better. He helped Joseph more and more in his shop, and what he did not know, Joseph taught him. He did not spend all his time in the shop, He perhaps went to school, for he loved to study. I think Mary loved to teach a boy who was so ready to learn. He would stand beside her while she read to him. [Illustration] He liked to play like other boys, but he always did the things that other children should do, so they would know just what was right. That is why I tell you so much about him. Perhaps children would not know just the right way, if Jesus had not been a boy and lived with his mother and loved and obeyed and helped her. Around the Throne. Around the throne of God in heaven, Thousands of children stand, Children whose sins are all forgiven, A holy, happy band. What brought them to that world above, That heaven so bright and fair, Where all is peace and joy and love? How came those children there? On earth they sought the Savior's grace, On earth they loved his name; So now they see his blessed face, And stand before the Lamb. --_Annie H. Shepherd._ * * * * * Transcriber's Notes: Page 27, repeated word "him" removed from text. Original read: (praise him him for it) 
39431	----	[Illustration: CHRIST the good Sheperd "HE WILL CARRY THE LAMBS IN HIS BOSOM."] YOUNG FOLKS' BIBLE IN WORDS OF EASY READING: THE SWEET STORIES OF GOD'S WORD IN THE LANGUAGE OF CHILDHOOD AND In the Beautiful Delineations of Christian Art. THE WHOLE DESIGNED TO IMPRESS THE MIND AND HEART OF THE YOUNGEST READERS, AND KINDLE A GENUINE LOVE FOR THE BOOK OF BOOKS. By JOSEPHINE POLLARD, Author of "History of the Old Testament," "History of the New Testament," etc., etc. WITH AN INTRODUCTION BY REV. W. H. MILBURN, D. D., TO WHICH IS ADDED THE CHILD AND THE BIBLE, By PROF. DAVID SWING, AND AN ADDRESS TO CHILDREN: THE BIBLE THE BOOK FOR THE YOUNG, By REV. JOHN H. BARROWS, D. D. NEARLY 200 STRIKING ORIGINAL ENGRAVINGS AND WORLD-FAMOUS MASTER-PIECES OF SACRED ART, AND WITH MAGNIFICENT COLORED PLATES. CHICAGO AND NEW YORK: R. S. Peale & Company. 1890. Copyright By JOSEPH L. BLAMIRE. 1888. Copyright By R. S. PEALE & CO. 1889. PREFACE. The word Bible is from the Greek, and means THE BOOK. It is made up of several small books, and when bound in two parts is known as the Old Testament and the New Testament. A Testament is a will; and the Bible is God's will made for man's good, and for his guide through life. The Old Testament tells of God's love and care for the Jews, and His thought of Christ can be traced through all its pages. There is a good deal in the Bible that a child cannot understand, and the queer names make it very hard reading. It has been the Author's aim to tell the story simply, and in Bible language, so that the little ones can read it themselves, and learn to love and prize it as the best of all books. J. P. [Illustration] INTRODUCTION. BY REV. WILLIAM HENRY MILBURN, D. D. NO man of his time filled a larger space in the public eye of this country than John Randolph of Roanoke. His eccentricities, audacity and brilliancy,--his pride of birth and race, fearlessness and self-assertion,--his incisive and trenchant speeches set off with sparkling wit, keen satire, fierce invective, clothed in perfect English, and uttered with the style of a master, his sharp criticisms of the faults and short-comings of his fellow-Congressmen, which gained for him the title, "schoolmaster of Congress," together with his political consistency and fitfulness of temper, invested all his movements and sayings with a peculiar charm for the people. In his earliest years he had been carefully taught by his beautiful mother, the Creed, the Lord's Prayer, the Ten Commandments, and many parts of God's Word, until he had them by heart, and yet, in his haughty youth and early manhood he strove to set at naught these teachings: furnished himself with a "whole body of infidelity," as he styled his collection of the writings of Voltaire and other French authors, as well as British, who strove to abolish the Bible, and for many years it seemed at once his pride and delight to wield the weapons drawn from these arsenals against the truths which make men wise unto Eternal Life, and to jeer with flout and scoff at all he had learned from his mother's lips. But later on he confessed, with heart-breaking sobs and bitter tears, that with all his arrogance and insolence, his stern resolve to become and continue a Deist, he had never been able to put aside for a single day or night the lessons taught him by his mother, and that the hallowed forms of sound words, learned on her lap or at her knee, had dwelt with him, and were ever sounding in his ears, to admonish, counsel and reprove. There have been few more pathetic scenes than that in which Randolph came to die; a gaunt old man, old before his time; worn out by misery, shrivelled and haggard, sitting upright in his bed, covered by a blanket, even his head enveloped and his hat on top of it; unutterable despair looking out at his eyes, his pinched lips and squeaking voice uttering, "Let me see it; get a dictionary; find me the word Remorse." A dictionary could not be found. "Write it; I must see it," he almost shrieked with failing voice. The word was written on his visiting card below his name; he demanded that it should be written above as well. The card was handed to him. "Remorse, John Randolph of Roanoke, Remorse." With horror in his face and that card in his hand, his eyes staring at the word, he breathed his last. From that mournful death-bed seemed to come floating the solemn words, "Take fast hold of instruction; keep her; let her not go, for she is thy life," and "He that sinneth against wisdom wrongeth his own soul." Long centuries ago, a young man of aristocratic birth, handsome person, polished manners, brilliant and highly cultivated intellect, was walking, on a day in the reign of the Emperor Julian, by the bank of the river Orontes, not far from the stately city of Antioch, the Paris of that age,--and saw something floating in the stream. The branch of a tree enabled him to drag it ashore; it proved to be a copy of the sacred Scriptures; Julian, the mad master of the world, had issued an edict, annexed to which were heavy penalties, that all copies of that book should be destroyed. The young man who drew the manuscript to shore had been taught the lessons of that volume from a child, by his pious mother, Anthusa; but he had thrown off the yoke of his mother's faith; had become a devotee of heathen philosophy, poetry and rhetoric, and at the same time steeped himself in the licentious pleasures and dissipations of the Grove of Daphne, the Hippodrome and Theatre, and resolved that "the man Christ Jesus should not reign over him." He opened the parchment, some words on the page caught his eye; they were familiar, yet shone with a new light and were armed with irresistible power: he read on; his mother's prayers were answered; he embraced the truth, bowed his neck to the yoke he had foresworn, and the volume he rescued from the flood became a treasure-trove for the world,--through fifteen centuries alike in the east and west,--that man has been known as St. John Chrysostom, the "Mouth of Gold," one of the most saintly and eloquent preachers, whose life, genius, sufferings and death for conscience's sake adorned the history of mankind. Not far from the same time, a young man bathed in tears lay writhing in agony under a fig tree in the garden of his house at Milan. His devout mother, Monica, in their Numidian home, had taught him the way of life written in God's Word; but as he grew to manhood he strove to shake off the influence and authority of her instruction; became a libertine, reached forth to grasp the crown of heathen eloquence and learning, and for more than ten years wrought steadily to undo the sacred work his mother had performed for him as a child. But the lesson she had taught him lay deeper than his surging passions, imperious intellect, and haughty will, and because of their power over him he could find no rest night or day. He journeyed to Carthage, Rome, Milan, the chief cities of the western world, to study art and eloquence, to drench his soul with the pleasures of sense and lay the ghost of his disquiet; but in vain. In his anguish under the fig tree he heard, or seemed to hear, again and again, "Take it up and read, Take it up and read." Springing to his feet, he ran to a friend near by who was reading the Word. Seizing the volume, his eyes rested on the words, "Let us walk honestly as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ and make not provisions for the flesh, to fulfill the lusts thereof." The birth-pangs of his conversion were ended; he found peace in believing; and that incident makes an era in the history of the world, for that man was none other than Saint Augustine, the influence of whose writings has swayed with more might than that of an imperial sceptre the destinies of western Christendom for ages. "Therefore, whosoever heareth these sayings of mine and doeth them," saith the Lord, "I will liken him unto a wise man which built his house upon a rock; and the rain descended, and the floods came, and the winds blew and beat upon that house; and it fell not, for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand; and the rains descended, and the floods came, and the winds blew and beat upon that house and it fell, and great was the fall of it." Woe to Randolph! he heard and would not, and his house fell, and great was the fall of it. Mankind with one voice calls Augustine and Chrysostom blessed; they heard, obeyed, and their houses stand forever; they were built upon the rock. "Their Rock is not as our Rock, our enemies themselves being judges" was the boast of Israel at an early day. With how much fuller emphasis may Christendom utter it to-day. Compare India with Britain, China with the United States, and after all other forces are measured and allowed, it will be found that the significant and self-renewing causes for the superiority of the western nations over the eastern are the presence, authority and influence of the Old and New Testament. "And he shewed me a pure river of water of life clear as crystal proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits and yielded her fruit every month; and the leaves of the tree were for the healing of the nations." In this beautiful book, Miss Pollard, with admirable tact and skill, has made a path by which the children may draw near to that river and drink of the water of life; and the artists whose genius has been laid under such effective contribution by the liberality of the publisher, will help the little ones to gather the leaves and pluck the fruit of that tree. Every home in the land blessed by the presence of boys and girls will be illumined and enriched by this volume; every mother who strives to train her children "in the nurture and admonition of the Lord" will be signally helped by its ministry. The letter-press will quicken the understanding and attune the ear, and the treasures of art contained in these pages will arouse the imagination and stimulate the memory of the young to lay hold upon and receive all that is contained in "the one Book--" "Oldest Choral melody as of the heart of mankind; soft and great as the summer midnight, as the world with the seas and stars." No man's education can be complete, no human life can have its full store of flowers and fruits, which is not begun, continued and ended in the ever deepening study and love of the articulate word of God. I cannot better close this introduction than with this remarkable passage, modified to suit my purpose. "Who will say that the uncommon beauty and marvelous English of the household Bible is not the stronghold and safeguard of the literary taste and culture of this country as well as its character. It lives like a music that can never be forgotten, like the sound of church bells which the reader hardly knows how he can forego. Its felicities often seem to be almost things rather than mere words. It is part of the national mind, and the anchor of national seriousness. The memory of the dead passes into it. The potent traditions of childhood are stereotyped into its phrases. The power of all the man's griefs and trials are hidden beneath its words. It is the representative of his best moments; and all that there has been about him of soft and gentle and pure and penitent and good, speaks to him forever out of his English Bible. It is his sacred thing, which doubt has never dimmed and controversy never soiled. It has been to him all along as the silent, yet oh, how intelligible! voice of his guardian angel, and in the length and breadth of the land there is not a Christian, with one spark of religiousness about him, whose spiritual Biography is not in his Saxon Bible." WASHINGTON, April, 1889. The Child and the Bible. BY PROF. DAVID SWING. THAT reading and study are very imperfect which do not bring to all our young people a knowledge of the general contents of the Bible. The Old and New Testaments contain the best moral and religious thought and belief of two important epochs in man's history--the Hebrew and Christian periods. It contains the history, the wisdom, the morality, the piety and the hope of that part of the human race that made religion the chief aim of the nation and the individual. The Hebrew people was set apart for the special task of carrying forward the idea of God. That race gradually separated the real Creator from the many false divinities of the barbarian tribes and slowly built up that conception of Deity which is seen set forth in the Book of Job and in the twenty-third and nineteenth Psalms. The Book of Job and the Psalms of David are the grand autumnal fruitage of that vineyard of worship in which Enoch and Abraham were toilers in the early springtime of our world. No such advance toward the true God would have taken place had the Mosaic race moved out of Egypt only to found a State which might build elsewhere duplicates of the pyramids of the Nile, or a State which, like Babylonia, might live only for luxury, or which, like Greece, might live only for the fine arts, or which, like Rome, might find a reason of being in wars of conquest. Divinely led, the Hebrew people migrated from Egypt that beyond the Red Sea and the Jordan they might found a republic or empire for the study and founding of the true religion. Israel stands as the wonder of the past, the only nation in all history that elected God for its king and went up into a high mountain so as to deduce its laws from the thunder and storm and from the sunlight and peace of His presence. With what success it achieved its task may be learned from reading the meditations in Job and the Psalms, and from the lofty rhapsodies of Isaiah and Malachi. When to the sacred records of that long day and night of toil and progress are added the coming of the divine Christ and the moral phenomena of the first Christian century, a book is composed at which to scoff is a proof of a weak or a wicked mind, and in which to read often and thoughtfully is evidence of a willingness to seek after the living God and to find the best answers to the many problems of life and death. Much that is valuable in these two testaments is recorded in events or in parables, and for all young minds and for nearly all older intellects, the doctrines, the alarms, the benedictions, the promises, the hopes are treasured up in incidents which might be thrown upon canvas or carved out of marble. Faith is seen in the picture of Abraham; patriotism, courage, honor, piety in Moses; justice in the story of Lot's wife; eternal friendship in Ruth; reckless ambition in Absalom; resignation in Job; faithfulness in Daniel; while in the New Testament the pictures offered in the Christ, the Marys, the Johns and St. Paul have been too many and too great for art to equal. These incidents and persons of the Bible form in the mind of the one who knows them a perfect treasure-house filled with the gems of true religion. When that gifted writer who composed the hymn "Nearer my God to Thee" sat down to her task, what an imperfection would have marked her poem had she not known of Jacob's stony pillow and beautiful dream! Though like a wanderer, The sun gone down, Darkness be over me, My rest a stone. And the two following stanzas would have been wanting; nor is it probable that the writer, although a woman most gifted, could have found in all literature any compensation for her loss and our loss. In the "Battle-Hymn of the Republic," the eloquent writer shows in her first line her memory of Simeon, and through his eyes she looked and said: "Mine eyes have seen the glory of the coming of the Lord," and in the last verse, back comes one of the most beautiful incidents in the New Testament: "In the beauty of the lilies, Christ was born across the sea." Thus have thousands of years, in all, acted as the great time-space for attaching the Hebrew and Christian mind and heart to the persons and incidents found in the Holy Scriptures. Not to know all these Heaven-sent emblems of virtue, wisdom, piety and salvation is not only not to be a Christian, but it is to stand afar off from the honor of even a common education and the most needful culture. For the youth of our country Josephine Pollard, a wonderful friend of all those who are living their early years, and as good a writer as she is a friend, has detached from the Bible this volume of historic incidents, and while they make a continuous record of the old and the new dispensations, they are separated from that which is too abstract to detain and impress the youngest readers. To these interesting events she has made the engraver add his art, and the picture of the pencil comes to help the picture more hidden in the words. While Christ is speaking of the "lost sheep" the picture reveals the lonely mountains and the lamb missed from the flock. While the great Teacher is speaking of the foolish virgins, the picture appears of the thoughtless ones attempting in vain to find oil for their lamps. Thus the pictures of history combine with the suggestive sketches of the artist and engraver, to make, indeed, a Bible for Young People. The authoress came to her task with rare fitness, and while the young folks are reading her volume they will find not only the religious truths they all need, but they will also find the simplicity and power of their own English language. AN ADDRESS TO CHILDREN. BY JOHN H. BARROWS, D.D. THE BIBLE THE BOOK FOR THE YOUNG. GOD once said: "And thou shalt teach them diligently to thy children." The whole Bible, Old Testament and New, was meant to be taught to the boys and girls all over the world. When I was in Egypt, fifteen years ago, I lay one beautiful moonlight night on the white sand of an island in the river Nile. It was an island away up near the equator, and as I lay there I saw beautiful trees with their long, leafy branches above me; I saw green fields reaching out on either side; I heard the old river Nile rippling over the stones in its bed; and I thought of the rich fields of cotton and wheat and sugar-cane and of the thousands of palm trees which I had seen along the river, and of all the people who had gotten their bread from the waters of the Nile, which, covering the sand of the desert, make it fertile and fruitful, and I blessed God for the Nile. Where does it come from? You have learned that the Nile springs from the snows of very high mountains away up in Abyssinia, and from two immense lakes in the center of Africa, and it carries the waters from these mountains and lakes down through Egypt, and turns a desert into a garden. But there is another river more wonderful than the river of old Egypt. It flows down from God out of heaven, and flows over this world, and brings with it all that is beautiful and healthful and good. The waters of this river are carried off in little canals, and are brought into the homes and churches and Sunday-schools; and wherever they go tend to make lives good and happy. Little children love this River of God, and dip their cups into it and drink, and there is a voice speaking in their ears and saying: "Whosoever will, let him take of the water of life freely." There are some people who have traveled round the world and seen many very interesting lands and strange and curious people--white men, red men, black men, copper-colored men, yellow men, but they will tell you that they never saw men where the children were happy, where the homes were happy, and where people were trying to do each other good, unless this River of God went there first. This beautiful river that is doing so much for all who live on its banks,--it is the Bible, the Word of God, which tells us about Himself and about ourselves, which speaks to us of a Savior and of the life after death. Some years ago a black prince in Africa sent a messenger to Queen Victoria, a man who was to ask her what was the reason that England was so rich and prosperous; and she sent back to this African savage something that told the whole story. What do you suppose it was? Not a rifle, not a sword, not a steam-engine, not a plow, not a sewing-machine, but a copy of the Bible. Let me tell you _five_ things about this book, and if you know how to spell the word Bible you will find them easy to remember--B-I-B-L-E. First, then, the Bible is a _beautiful_ book. I do not mean as to its shape and color. It may be very lovely or it may be very plain, as it looks to your eye. I have seen Bibles that you could buy for a sixpence, and I have a New Testament that I bought for a penny. I have seen Bibles which were copied with a pen and filled with pictures on which men labored for years, and which you couldn't buy for a thousand dollars. When I say that the Bible is a beautiful book, I mean that it is full of beautiful thoughts and beautiful pictures and beautiful stories that speak to our minds. God often talks with children through pictures. You love things that speak to you through the eye, like flowers and birds, and your dear mother's face. Just think of some of the pictures God has given us in this Book. I see, with my mind's eye, a garden, large, fair, with great trees and beautiful walks, pure, clear streams with lovely flowers, with animals playing about, with two trees that were set apart from the rest, one called the Tree of Life and the other the Tree of the Knowledge of Good and Evil. I see a man in this garden, and animals passing before him and hear him giving them names. Now I see a city with twelve gates, each gate a pearl. The city has walls made of twelve kinds of jewels, and the streets are of pure gold, and there is no temple in the city and no sun, but it is very glorious and wonderful. I see a beautiful River and a glorious Sea, and a great multitude of shining ones with harps in their hands, and I see a throne and One that sits thereon, more lovely and beautiful and mighty and glorious than any words can say. The little three-year-old boy before he can read, loves to take his picture book and see things that are to him very wonderful, and when he gets a little older he loves to take a box of paints and a brush and color the pictures in some of his books. The first book I ever colored was full of Bible pictures. There was the picture of a man on the top of a hill with his son laid on a heap of stones. The father's face was sad, and the old man was lifting a knife in his hand; and there was a sheep caught in a bush near by; and there was the figure of an angel in the sky. Then there was the picture of a young man lying on the ground, with stones under his head for a pillow, and a stairway or ladder reaching up to the heavens above, with angels going up and down. There was the picture of a boy whose father gave him a coat of many colors, and how I liked to daub on the red and yellow and blue paint, and I am afraid I took a pin and punched out the eyes in the pictures of the brothers of this boy--those brothers who, as you remember, cast him into a dry well and afterward sold him as a slave. There was a picture of a little boy lying in a little boat which was among the tall grasses of a river. There was the picture of a great tent in the desert, with altars on which fire was burning, and a great pillar of cloud resting down on it in the midst of the tent. And then far over in the book was the picture of the best Man who ever lived, taking little children in His arms, putting His hands on them and blessing them. The Bible is a beautiful book for a great many reasons that I can't speak of now. Its beauty is not like that of an apple blossom, which soon fades away. It grows more and more lovely as you grow older. I like to see a little child reading with happy face from this book which tells of God's love; but it is lovelier still to see the old grandmother, who loved the Bible in childhood, putting on her spectacles and reading these words of David: "Oh, how I love thy law! It is my meditation all the day. How sweet are thy words to my taste, yea, sweeter than honey to my mouth!" Two of the most beautiful things that we ever see are gold and honey--gold, bright shining, and the honey which looks like liquid gold, shut up in little boxes of pearl. Now I am going to end what I have to say about the Bible as beautiful, by telling you what David said of the words of the Lord that are found in this book: "More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honey comb." But the Bible is not only a beautiful book for children, but it is an _interesting_ book. You like to read it and hear it, partly because it tells so much about children, boys and girls like you. You read in this book about two brothers, one of whom loved God, and the other did not love his brother, and slew him because his own deeds were evil and his brother's righteous. You read about a little girl who was taken off in a certain war, and became a servant for the wife of a great general. He was a leper, and this little girl, believing in God and in God's prophet, Elisha, told her mistress that the prophet in Israel could heal her master of his awful disease. You read the story of a little boy whose mother gave him early to the Lord, and who went to live with an old man in a great tent, which was God's house, and who heard the voice of the Lord calling to him in the night. Did you never hear God's voice speaking to your heart, and do you always answer as did this boy in the tabernacle at Shiloh: "Speak, Lord, for thy servant heareth"? And in this Book you have read of four boys in the court of the great king of Babylon who would not defile themselves with the rich meats and the fiery wines, and who formed a boys' temperance society in the court of the king, and who rose to high honor and great fame. Above all, you read of the perfect Child who was obedient to his earthly father and mother, and who did the will of his Heavenly Father, and who grew into the bravest, noblest, truest, most manly man that ever lived, and who died for us all--that Man whose words are, I think, the first words of the Bible that you learned by heart. I have heard of a little girl who lived where the Bible is not permitted to be read by the children. But she had a present of the good Book from her Sunday School teacher. It was discovered that she had this book; it was snatched from her and thrown into the fire. She watched it burn, while the tears rolled down her cheeks, and turning sadly away, said: "Thank God, there are fourteen chapters of the Gospel of John which they can't burn up, for I have committed them to memory." The Bible interests you because it is full of _wonderful_ things. It tells of a wonderful God who doeth marvelous things for His people. It tells of the flood which swept away the wicked world; of the plagues which fell on wicked Egypt; of the march of two millions of people through the Red Sea which God divided; it tells you of the wonderful life of the children of Israel in the desert, with God's hand feeding them with the birds and the bread; it leads you to the foot of a great mountain, on which God came down in a chariot of fire, while the thunders roared and the trumpet blown by some mighty angel sounded loud and long, and the mountain shook and smoked like a great furnace, and all the people trembled while God gave the law which begins: "I am the Lord that brought thee out of Egypt. Thou shalt have no other gods before me." This Bible has more wonderful things than you will find anywhere else. It tells of great battles, of the sun and moon standing still, of cities falling down at the blowing of trumpets; of fire descending from heaven; it tells of shipwrecks and storms, and cruel kings, and men willing to die for the name of Jesus. It tells of God's wonderful love, and how the Son of God came from heaven to earth and died for us on the Cross and rose from the grave. And the best thing, children, about all these Bible wonders, is this, that they are true. A wonderful God doeth wonderful things. This is a wonderful world we live in. You children know it and feel it, and some older people have got to become much wiser than they now are to be as wise as you are. Is not the Bible an interesting Book? My children will listen longer to the story of the Bible than anything else. And as you grow older, if you will only keep on studying the Bible, it will keep its interest till you die. Children who live in cities love to ride, in summer, in the parks and see the wonderful figures which the gardeners have made with their plants and flowers, the stars and stripes, an elephant, the ball-player, a giraffe, a sun-dial, a calendar, an obelisk, sphinxes, and so forth. Now, this book is a great garden on which God has made figures that will last as long as the world lasts. There is Adam, with his face dark and sorrowful because he had sinned; there is Abel, looking up to that heaven which he, first of all men, entered; there is Noah, a preacher of righteousness, who preached many years without converting a soul, but kept on believing God; there is Abraham with a staff in his hand; there is Moses holding the wondrous rod and the book of the law; there is David with his harp; there is Paul, going forth to preach Christ; there is John, looking into heaven. The children who have the Bible taught them will find great interest in these figures. But the greatest interest in the Bible is this, that it is a sign-board pointing us to our Father's house in Heaven. Now, I come to the third letter. The B-I-_B_-L-E--is not only a Beautiful book, and an Interesting book, but it is a Blessed book. That is, it makes people happy and good, good and happy. A poor man comes from England to Chicago with his wife and three children, expecting to get work and to make him a lovely home. But he fails to get work and he has to sell many things to get bread for his family. At last he is in despair, but a good man comes to his house, learns of his need, gives him bread and gets him work; and that night the Englishman says to his wife, "Wasn't he a blessed man to help us at this time?" But in a few days the baby of the house is taken sick and soon dies, and the good man comes again and advances money to pay for the funeral of the dear little child; and they say, "Blessed man!" again. But that night, when all is over, and the baby is laid to sleep in the cemetery, the poor man takes down the Bible and reads to his wife of Christ's love to children, and of the beautiful world beyond, where there is no more crying and death, and the wife says, "Oh, isn't that a blessed Book!" _Blessed_ Book. So the mother thinks whose boy has gone off to school or to sea. How careful she was to put a copy of the Bible in his hands and to get from him the promise to read it every day. She knows perfectly well that no great harm can come to him, if he reads and obeys what is written in the Word of God. I know a young lady who was very much distressed when in Paris several years ago because her hand-bag, a little portmanteau, had been lost. And when, after much hunting, it was found, she confessed that what distressed her most of all in the thought of losing her hand-bag was this, that it contained the little Bible which had been given to her when a child and which she had made her daily companion ever since. I hope that each of you owns a Bible which, the gift of a mother or of some dear friend, is growing more and more blessed to you as you go forward into your lives. There is much darkness in the future. You will have sorrows as well as joys. The clouds will gather. The shadows will sometimes descend and you will wonder where you are to walk, or what you are to do. But remember what David has said of this blessed Book: "Thy word is a lamp to my feet and a guide to my path." Now, we come to the fourth letter, B-I-B-_L_-E. Beautiful, Interesting, Blessed, L, Life-giving. This is something better than anything we have yet said to you about the Bible. It gives life to those who are dead. You have seen a patch of ground early in the spring on which nothing was growing. But the rain falls, and the warm sunshine pours down, and the seeds in that soil burst into life and spring up and cover the earth with living plants and flowers. And so God's Word brings its dew and sunshine on our cold, dead hearts, and the flowers of love, hope, peace and joy spring up. The Bible is like bread, like the manna which came to the children of Israel in the desert. It feeds our souls. It gives us life. How does it give us life? It teaches us about God and his great love in Jesus, and when we come to get from Him the forgiveness of our sins, when we come to know God and love God and trust in God, we have life. "This is life eternal," said Jesus, "that they may know thee, the only true God, and Jesus Christ whom thou hast sent." Some of you are giving money to send this Book to the heathen people. Where this Book goes it gives life like bread sent to people who are starving. But why do we need the Bible to know about God? Do not the stars and the sun and the earth tell us that there must be a God who made all these wonderful things and rules them? Yes, they tell us that God is powerful, that He is very great, but they do not tell us that he loves us poor sinners. The Egyptians believed in God; yes, in many gods. They were, as we know, a very wise and learned people. And yet this people Moses found bowing down and worshiping cats and crocodiles and beetles. They did not know the one God who led His people, and who said, "Thou shalt have no other gods before me," and who is not only holy, but merciful, forgiving our sins. Suppose that you were on an ocean steamer way out at sea, and she was sinking into the waves. To what or to whom would you pray? You wouldn't pray to the waves. They would not have mercy on you. You wouldn't pray to the stars. They wouldn't have mercy on you. You would pray to the God who is revealed in this Book, the God and Father of our Lord Jesus Christ, who has said that nothing can take us from His love, neither life nor death, land nor ocean, nothing can separate us from His love. Children, this Book tells us one thing which all need to learn, and that is, how we may gain life eternal, how we may escape from death. This Book is the story of God's love. It is the story of Jesus, our Savior. He that has Christ in his heart has life. "I am the resurrection and the life," said Jesus; "I am the way, the truth and the life." If this Book does not lead you to Christ, you have failed to get from it what God gave it for. David said of the Bible: "The law of the Lord is perfect, converting the soul." We come now to the fifth letter, B-I-B-L-_E_--Everlasting. The Bible is Beautiful, Interesting, Blessed, Life-giving, and Everlasting. It is something that does not wear out. "The word of the Lord endureth forever." Children's clothes wear out, as you well know. Your play-things break; your shoes don't last; your books get torn; these bodies die; but the Bible lasts. It was good in David's time. It was good when Christ was a child, and He read it. It was good in Paul's time, and he added to it. It was good when Martin Luther translated it into the German language, and William Tyndale translated it into English. It lasts the way an oak tree lasts, that grows bigger and bigger and sends out little shoots that grow into other oaks and make a mighty forest. This Bible is now speaking to men in nearly three hundred different languages. It is going to be the one Book of the world. A hundred years ago a famous infidel in France, named Voltaire, foolishly published his opinion that the religion of the Bible would soon die out, but to-day men are using Voltaire's printing-press in Geneva to publish this grand old Book. Here is something, children, that is going to last. You can stand on it safely. God is in it. When the little girl whose father was an infidel and whose mother was a Christian was dying, and she said to her father, "Shall I hold to your principles, father, or shall I turn now to my mother's God?" the father said: "Believe in your mother's God." Just before beginning a great battle on the sea, you remember that Admiral Nelson hung out a flag with these words for all to see: "England expects every man to do his duty." And so our great General, the Captain of our salvation, expects that every boy trained up in a Christian church will do his duty. He expects that you will take this Beautiful, Interesting, Blessed, Life-giving and Eternal book and make it your guide, your compass, your rudder, your chart on the great ocean of life. He expects that you will be true men and women, honest, pure, obedient to God, loving your country and all the world. He expects that you will be faithful to duty, that you will be clean in body and in lips and mouth and eyes and heart. He expects to meet you and welcome you all in glory above. A passenger on one of our ocean steamers found an old friend in the captain. They talked about one of their old classmates in school. Said the passenger: "I could never understand why Will did not succeed. He left college well educated, full of life and health, well-to-do. He gave up the ministry which he had intended to enter, having fallen in with some free-thinking fellows. He studied law, but gave that up and went to farming. He became a skeptic. He left his wife and farming and became a gold-seeker in California. He left this and went to Idaho. He had lost everything, and supported himself by odd jobs. I knew him there. He was not a drunkard or a gambler, but he had never succeeded. He tried something new several times a year. He was now almost mad in his opposition to the religion of the Bible. Soon he died, bitterly rebelling against God. It is wonderful that such a man should ever have come to such an end." The captain was silent for a while, but at last said: "Old sailors have a superstition that there are phantom ships (that is, ghosts of ships) which cross the sea. I saw a vessel once that showed me how this idea may have sprung up. It was a full-rigged bark, driving under full sail. There was no one on board. Some disease may have broken out, and all the sailors had left. I could not capture her, though I tried. Several months later I passed her again. Her topmast was gone; her sails were in rags; the wind drove her where it would. A year later she came in sight one stormy winter night. She was a shattered hulk and went down at last in the darkness and storm. She was a good ship at first, but," added the captain, "she had lost her rudder." Boys and girls, young men and women, I pray you, on this voyage of life, not to lose the rudder by which, in the storm, you may hold the ship true to the harbor. CONTENTS. CHAPTER I. PAGE GOD MADE THE WORLD, 33 CHAPTER II. THE GREAT FLOOD; AND A GREAT TOW-ER, 43 CHAPTER III. A-BRA-HAM: THE MAN OF FAITH, 52 CHAPTER IV. JA-COB AND E-SAU, 64 CHAPTER V. JA-COB AND RA-CHEL, 71 CHAPTER VI. JO-SEPH AND HIS BRETH-REN, 76 CHAPTER VII. THROUGH THE RED SEA AND THE WIL-DER-NESS, 91 CHAPTER VIII. HOW JOSH-U-A AND JEPH-THAH FOUGHT FOR THE LORD, 112 CHAPTER IX. SAM-SON, THE STRONG MAN, 118 CHAPTER X. RUTH, 128 CHAPTER XI. JOB, 132 CHAPTER XII. SAM-U-EL, THE CHILD OF GOD, 139 CHAPTER XIII. SAM-U-EL, THE MAN OF GOD, 147 CHAPTER XIV. DA-VID AND SAUL, 157 CHAPTER XV. SOL-O-MON, THE WISE MAN, 177 CHAPTER XVI. E-LI-JAH, 183 CHAPTER XVII. E-LI-SHA, 192 CHAPTER XVIII. JO-NAH, THE MAN WHO TRIED TO HIDE FROM GOD, 200 CHAPTER XIX. DAN-I-EL, 204 CHAPTER XX. THE GOOD QUEEN ES-THER, 217 NEW TESTAMENT. CHAPTER I. THE BIRTH OF CHRIST, 235 CHAPTER II. THE STAR IN THE EAST, 244 CHAPTER III. THE BOY-HOOD OF JE-SUS, 251 CHAPTER IV. JE-SUS AND JOHN THE BAP-TIST, 256 CHAPTER V. THE WO-MAN AT THE WELL.--JE-SUS BY THE SEA, 267 CHAPTER VI. JE-SUS HEALS THE SICK, AND DOES GOOD WORK ON THE DAY OF REST, 276 CHAPTER VII. THE SER-MON ON THE MOUNT, 286 CHAPTER VIII. GOOD WORDS AND GOOD WORKS, 295 CHAPTER IX. JE-SUS AT THE SEA-SHORE, 303 CHAPTER X. JE-SUS BRINGS THE DEAD TO LIFE.--FEEDS FIVE THOU-SAND, 311 CHAPTER XI. JE-SUS HEALS THE SICK.--HIS FORM CHANGED ON THE MOUNT, 320 CHAPTER XII. THE GOOD SA-MAR-I-TAN.--MAR-THA AND MA-RY.--THE MAN BORN BLIND, 327 CHAPTER XIII. JE-SUS THE GOOD SHEP-HERD.--LAZ-A-RUS BROUGHT TO LIFE.--THE FEAST AND THOSE WHO WERE BID TO IT, 337 CHAPTER XIV. THE PROD-I-GAL SON.--THE PHAR-I-SEE AND THE PUB-LI-CAN.--BABES BROUGHT TO JE-SUS.--ZAC-CHE-US CLIMBS A TREE, 346 CHAPTER XV. THE FEAST OF THE PASS-O-VER.--THE SUP-PER AT BETH-A-NY, 353 CHAPTER XVI. PAR-A-BLES OF OUR LORD, 362 CHAPTER XVII. THE LORD'S SUP-PER.--JE-SUS IN GETH-SEM-A-NE.--THE JU-DAS KISS.--PE-TER DE-NIES JE-SUS, 375 CHAPTER XVIII. CHRIST BE-FORE PI-LATE.--CHRIST ON THE CROSS, 382 CHAPTER XIX. JE-SUS LEAVES THE GRAVE.--AP-PEARS TO MA-RY.--STE-PHEN STONED.--PAUL'S LIFE, SHIP-WRECK AND DEATH, 395 CHAPTER XX. WHAT JOHN SAW WHILE ON THE ISLE OF PAT-MOS.--THE GREAT WHITE THRONE.--THE LAND OF LIGHT, 412 History of the Old Testament. CHAPTER I. GOD MADE THE WORLD. FAR back in the past, more years than you could think or count, God made the world. It did not look at first as it does now, for there was no live thing on it, no men, beasts, or birds, not a bush, tree or plant, but all was dark and drear. Then God said, Let there be light! And the light came. And God saw the light, and it pleased him, and he gave it the name of Day. And when the day was gone, and the dark came back to stay for a while, he gave the dark spell the name of Night. And God did these things on the first day. The next day God made the clouds, and the sky in which they were to move; and he gave the sky a name; he called it Heav-en. Then he drove the wa-ters to one place where they were both deep and wide, and he called the wa-ters Seas, and to the dry land he gave the name of Earth. And God made the grass to grow up out of the earth, and the trees and shrubs that have fruit on them. And the grass and the shrubs and the trees were to bear seeds, so that when these seeds were put in-to the ground more grass and trees and shrubs would grow there. God did these things on the third day. And God put two great lights in the sky, the Sun to shine by day, and the Moon to shine by night; and he made the stars, and put each one in its place. And these things he did on the fourth day. And he made the great whales, and all the fish that live in the sea, and the birds that swim on it, as well as those that fly through the air, and make their nests in the deep woods. And these things God did on the fifth day. God made the beasts: those that are wild and live in the deep, dark woods, far from the homes of men; and those that are tame and of use to men, and live where men live--such as the horse, the cow, the ox and the sheep. And he made the things that creep on the ground, and flies and bugs that course through the air. [Illustration: AD-AM AND EVE DRIV-EN FROM PAR-A-DISE.] And then God made Man, and told him that he should rule the fish of the sea, the birds of the air, and all else that lived on the earth. And he told man that the fruit which grew on the trees and shrubs should be his food, while the beasts were to feed on the leaves, and on the grass that was spread out on the earth. These things were done on the sixth day. The next day God did no work at all, but made it a day of rest. God made man out of the dust of the earth, and breathed in him till the man breathed and moved, and showed signs of life. Then God made a gar-den for man to live in, where all sorts of trees grew that were nice to look at, and that bore fruit good to eat. And this place was called E-den. And through it flowed a large stream that kept the earth moist. And God took Ad-am, the man he had made, and put him in the gar-den, and told him to take care of it. He told him he might eat of the fruit that grew on all the trees but one. God said he must not eat of that tree, for if he did he would be sure to die. And all the birds and beasts came to A-dam, that he might give them their names. And the names he gave them are those by which they are known to this day. And God saw it was not good for man to be a-lone; he should have some one to be with him and help him. So he had a deep sleep fall on Ad-am, and while he slept God took out of his side a bone, and out of this bone he made a wo-man. Then he brought this wo-man he had made to Ad-am, and she was his wife. Now there was in this gar-den of E-den a great big snake. And this snake spoke to the wo-man--as Sa-tan speaks to us--to tempt her to sin. The snake said: Has God told you not to eat of all the trees in the gar-den? And the wo-man said that they might eat of all but one; if they ate of that or touched it they would be sure to die. The snake told them they should not die, and that God did not wish them to eat of it for fear they would grow wise, and know more than he thought was good for them. The wo-man heard what the snake said, and when she saw that the tree was nice to look at and the fruit seemed good to eat, she gave no thought to what God had said, but took some of the fruit and ate of it; she gave some to the man, Ad-am, and he did eat. In a short time they heard a voice, and knew that God spoke to them. Yet they did not come near him when they heard his voice, but ran and tried to hide from him. But God spoke once more, and said to the man, Where art thou? And Ad-am said, I heard thy voice, and my fear was so great that I hid from thee. And God said, Did'st thou eat of the tree I told thee not to eat of? And the man said, She whom thou dids't give me to be with me brought me some of the fruit, and I did eat. And God said to the man's wife, What is this that thou hast done? And she told God what the snake had said, and how she came to eat of the fruit, and God was wroth with them all. He said the snake should crawl on the ground and eat dust all the days of its life; and he told the wife she should know what it was to be sick and sad, and should have much grief and care. And God drove the man and his wife out of E-den, and would let them live no more in that fair place. And he sent an-gels to keep watch, and a sword of fire that would turn in all ways, so that the two whom God for their sins drove out of E-den could not get back to the home they had lost. And God told Ad-am that as he had paid heed to what his wife said, and did eat of the tree which the Lord had told him not to eat of, the ground should bear no more fruit for him by it-self, as it had done up to this time, and Ad-am would have to work hard all his life to raise food to eat, and when he died he would go back to the dust out of which he was made. But God told Ad-am and his wife that there was a way by which their souls might live on high when their flesh was laid in the ground. He said he would send One from the sky who would give his life for theirs: that is, he would be put to death for their sins. Then if they would turn from their sins, and give their hearts to the One who was to save them, God would not turn his face from them, but when they died they would have a home with him, and have no thought of sin. So Ad-am went forth to till the land, and he gave his wife the name of Eve. And they made coats out of the skins of beasts. [Illustration: CAIN AND A-BEL OF-FER-ING SAC-RI-FI-CES TO GOD.] Ad-am and his wife had two sons: Cain and A-bel. When they grew up to be men, Cain, who was the first-born, took care of a farm; A-bel kept a flock of sheep. They both had bad hearts, and at times would be led in-to sin, just as Ad-am and his wife had been. But when A-bel did wrong he was grieved, and sought to make peace with God. One day he brought a lamb from his flock, and killed it, and burnt it on a heap of stones. And the smoke went up on high. This act of A-bel's pleased God, for it was the sign that a Lamb was to be sent to the world to save men from their sins. But Cain kept on in his sins, and paid his vows to God not with a lamb, but with fruit or grain out of the field. This did not please God, and the smoke went not up on high. When Cain saw this he was in a rage, and showed by his looks that he was wroth with God. Yet God spoke to him in a kind voice, and said, Why art thou wroth? and why art thou so cast down? If Cain did right God told him he would be pleased with his gift; but if he did not do right, the fault was his own. Then Cain was wroth with A-bel, for he saw that God was pleased with A-bel's gift and not with his. And one day when both of them were out in the field he rose up and slew A-bel, and the blood ran out of A-bel's wounds and sank deep in the ground. As soon as this deed was done, God spoke to Cain, and said: Where is A-bel? Cain said, I know not. He is not in my care. Then God, who had seen the crime, and knew just how bad his heart was, said to Cain: What hast thou done? The voice of A-bel's blood cries to me from out the ground. And God told Cain that for his great sin he should move from place to place, as one who was in fear of his life, and had no home to stay in. And if he should plant aught in the field to bear food, it should not grow well. Weeds would come up and choke it, or it would bear leaves and no fruit, so that Cain would not have much to eat. [Illustration: THE DEATH OF A-BEL.] And Cain said if God drove him here and there on the face of the earth, and would not take care of him, all those who met him would want to kill him. But God said the man who hurt Cain would have a worse fate. God set a mark on Cain; what kind of a mark it was we are not told, but those who saw it would know it was Cain, and it would bring to their minds that God had said no man should kill him. Ad-am lived to be an old, old man, and had a large flock of chil-dren, who grew up and were wed, and they went off and made homes, and day by day were folks born in-to the world. When Ad-am died he was laid in the ground and went back to dust, as God had said he should when he went out of E-den. One of the men who lived in those days was named E-noch. It is said of him that he walked with God. That means that he loved God, and thought of him, and kept near him all the time, and did his best to please him. And E-noch did not die, but God took him up to be with him while he still lived, just as if he were to take up one of us. And E-noch had a son whose name was Me-thu-se-lah, who died at a great old age. In those times men lived more years than they do now, but in all the years since the world was made no man has been known to live to be as old as Me-thu-se-lah. CHAPTER II. THE GREAT FLOOD; AND A GREAT TOWER. IN the course of time, when there came to be more folks in the world, they grew fond of sin. They did not love God, or try to please him. And God was wroth with them, and said he would send a flood that would drown the world, and there should not be any dry land left for men, beasts, or birds to live on. But though most of the folks at that time were as bad as they could be, there was one good man in their midst, and his name was No-ah. [Illustration: THE ARK.] And God loved No-ah and told him what he meant to do. And God bade No-ah build an ark. This was a boat. It was to be made large, with rooms in it, and a great door on its side. And it was to be quite high, and to have a roof on top. And God told No-ah when the ark was done he and his sons and their wives should go in it. And he told No-ah to take in with him two of each kind of bird and of beast, and of bug, and of things that crept, and to take care of them in the ark so long as the flood should be on the earth; for all that were not in the ark would be sure to be drowned. So No-ah set out at once to build the ark; and it took him a great while to build it. When not at work on the ark, he would talk of God, and of his plan to send a flood to wash sin out of the world, and would urge the folks to give up their sins, and lead good lives. But they paid no heed to his words, and went from bad to worse all the time that No-ah was at work on the ark. When it was done God told No-ah to come in-to the ark, for he saw he was a good man who had done his best to serve him, and to bring the birds and beasts with him. For in a few days he would send the rain on the earth, and all that was left on it would be drowned. [Illustration: THE ARK] So No-ah did as God told him. And when he and his wife, and his three sons and their wives, and the birds and the beasts, both small and great, had passed through the great door of the ark, God shut them in. At the end of a week the rain set in, and did not stop for more than a month. The rain seemed to pour out of the sky, and all the springs, the large and small streams, and the great seas, rose up and swept through the length and breadth of the land. They came to where the ark was, and went round and round it, and rose so high that the ark was borne from its place and set a-float on the great wide sea. Then those who had paid no heed to No-ah, but had kept on in their sins, were in a sad plight. The flood had come, and they knew now that all that he had told them was true. How glad they would have been to go with him in the ark. But it was too late. They ran in wild haste to the tops of the hills in hopes to find there a safe place. But still the floods rose and rose till there was no place for them to go, and all those not in the ark were drowned, and there was not a bit of dry land in the whole wide world. But God took care of No-ah, and those who were with him, and kept them safe till the floods went down. At the end of five months the sea had gone down so much that the ark stood high and dry on a mount known as Ar-a-rat. It stood there for at least two months, and at the end of that time the sea had gone down so that tops of high hills could be seen here and there. And No-ah sent forth a ra-ven, and the bird flew this way and that, but came not back to the ark. Then No-ah sent forth a dove, that he might find out if the ground was yet dry. And the dove flew here and there in search of green things, but found not a tree in sight, and naught but cold hard rock, and so she flew back to the ark and No-ah put out his hand and took her in. At the end of a week No-ah sent out the dove once more, and at the close of the day she came back with a leaf in her mouth. [Illustration: THE RE-TURN OF THE DOVE.] As soon as No-ah saw the leaf he knew that the waves had gone down or the dove could not have found it. And he knew that God had sent the dove back to him that he might know the ground would soon be dry. In a few days he sent the dove out for the third time, but she did not come back; and No-ah was sure then that the ground was dry, and that God meant that for a sign that he should leave the ark in which he had been shut up so long. And God spoke to No-ah and told him to come out of the ark, and to bring out all that had been in there with him. And No-ah did so, and he built up a heap of stones as A-bel had done, on which he laid beasts and birds, and burnt them, which was the way in which man gave thanks to God in those days. And No-ah's heart was full of praise to God, who had kept him, and those who were near and dear to him, safe from the flood, while all the rest of the world was drowned. And God told No-ah and his sons that they should rule on the earth, and might kill the beasts and use the flesh for food. Up to this time those who dwelt on the earth had lived on the fruits of trees and such things as grew out of the ground, and did not know the taste of meat. And God told No-ah that he would send no more floods to drown the world as this one had done. And he gave No-ah a sign that he would keep his word, so that when No-ah saw it he would have no fear of a flood. And this sign was the rain-bow, which God set up in the sky as a bow of hope to No-ah and to all the world. No-ah lived for years and years af-ter the flood, and died at a ripe old age. The tribes of No-ah grew so fast that the world was quite well filled once more. [Illustration: NO-AH'S SAC-RI-FICE.] And you would think they would have been glad to serve God, and to do right in his sight. But their hearts were full of sin, and they went on as those had done who were drowned in the flood. [Illustration: HE-BREWS, AND THEIR MODE OF TRAV-EL-ING.] At this time all those who dwelt on the earth spoke but one tongue; that is, they used the same kind of speech. Now these tribes did not stay in one spot all the time, but would pack up their tents and move from place to place as they chose. And as they went to the east they came to a plain in the land of Shi-nar. And they said, Let us make brick and build a high tow-er that shall reach up to the sky. And let us make a name, so that when we go from this place it will be known what great men were here, and what great deeds they could do. [Illustration: BUILD-ING THE TOW-ER OF BA-BEL.] And they set to work to build it. God, who read their hearts, knew that sin was at work there, and that the tow-er they meant to build was not to serve him in, or to add to his praise. So he was not pleased with their work, and chose a strange way to stop them. He made them all at once speak in strange tongues. This one could not tell what that one said, and they made such a noise that it grew to be just a ba-bel of sound. And that is why it was called the tow-er of Ba-bel. CHAPTER III. ABRAHAM: THE MAN OF FAITH. THERE dwelt in the land of Ur a man whose name was A-bra-ham. And in that land the men did not serve the true God, but had set up false gods to whom they paid their vows. And God told A-bra-ham to leave his home and go to a land which he would show him. A-bra-ham did not know where the land was, but he had great faith, and knew that God would take care of him and bring him to the land he had told him of. So A-bra-ham took Sa-rah, his wife, and his bro-ther's son, whose name was Lot, and they set out for the land which God had said he would show him. A-bra-ham was a rich man, and so was Lot, and they had a great wealth of flocks, and of herds, and of tents. And they each had a large force of herds-men. And these herds-men were at strife. And A-bra-ham told Lot it was best that they should part; and he said to him, Choose where thou shalt go. If thou wilt take the left hand I will go to the right, and if thou wilt go to the right hand then I will go to the left. So Lot looked round and saw that the plain of Jor-dan was rich in grass, and would be a fine place for him and his herds to dwell in; so he made his choice at once, and went to live there. Two large towns were on this plain, Sod-om and Go-mor-rah. The men in Sod-om were full of sin, yet Lot, though a good man, went to live there that he might have a chance to add to his wealth. As soon as Lot had gone, the Lord told A-bra-ham that he would give to him and his heirs all that land as far as he could see it. And the tribe of A-bra-ham would be so great that no one could count them. Now Sa-rah A-bra-ham's wife, had a hand-maid--that is, a maid-of-all-work--whose name was Ha-gar; and she came from E-gypt. Ha-gar did Sa-rah a great wrong, and Sa-rah drove her from the house, and she fled to the woods. An an-gel of the Lord found Ha-gar there by a spring of wa-ter, and said to her, From whence didst thou come? and where wilt thou go? And she said she had fled from Sa-rah, whose maid she was. And the an-gel said she must go back to Sa-rah and do as she wished her to do. And he told Ha-gar she would have a son whose name would be Ish-ma-el, and that he would live out of doors and be at strife with all men. So Ha-gar went back to Sa-rah, and in due time God gave her a son, who was called Ish-ma-el. When A-bra-ham was an old man, God told him that he and Sa-rah should have a son, who should be called I-saac. One day at the hour of noon, when A-bra-ham sat by the door of his tent, he looked up and saw three men quite near him. Then he ran out to meet them, and bowed his face to the ground. And A-bra-ham bade them sit down and rest, and let some wa-ter be brought that they might wash their feet. No one in those days wore such shoes as are worn now. Some went bare-foot, and some wore just a sole tied to the foot with strings, which did not keep off the dust and dirt as our shoes do. So when one came in from a long walk the first thing he did was to bathe his feet, as that gave rest and ease, and when guests came the bowl was brought for their use. And A-bra-ham brought them food to eat, and stood by to wait on them; and when they had had their fill, went with them to show them the way. In those days the Lord came down on the earth and spoke with men, and it is thought that one of these three was the Lord, and the two with him were an-gels. [Illustration: THE AN-GELS' VIS-IT.] And the Lord told A-bra-ham that he meant to burn Sod-om and Go-mor-rah for the sins of those who dwelt there. This made A-bra-ham sad, and he said there might be a few good men there, and he begged the Lord to spare the towns for their sakes. The Lord said he would do so if ten good men could be found there. And the Lord left A-bra-ham and he went back to his tent. At the close of the day, Lot sat in the gate of Sod-om and two an-gels came there. And as soon as Lot saw them he rose up to meet them and bowed down with his face to the ground. Then these an-gels told Lot to take out of Sod-om all those who were dear to him, and flee in great haste, as the Lord meant to set the place on fire. They were told not to look back, but while on their way Lot's wife turned her head, which was a sign that her heart was in Sod-om, and she died where she stood, and turned to salt. But Lot and his two girls reached Zo-ar at dawn of the next day. Then the Lord rained fire on Sod-om and Go-mor-rah, and they were burnt up in fierce flame, with all that lived there, and all that grew out of the ground. In due time God gave A-bra-ham the son he had said he should have. And the child grew, and as soon as it could eat, A-bra-ham made a great feast. And at this feast Sa-rah saw that Ha-gar's son, Ish-ma-el, made fun of her boy, and she begged A-bra-ham to cast him out. A-bra-ham did not wish to do this, but God spoke to him and told him to do as Sa-rah had said, for I-saac was to be the true heir. So the next day A-bra-ham gave food and drink to Ha-gar and sent her and her child out of his house. And Ha-gar took her boy and went to the waste lands of Beer-she-ba. And when there was nought for the child to drink, he grew weak, and was like to die. And Ha-gar laid him 'neath a bush and went off and sat down and hid her face, and wept, for she loved her boy ve-ry much and did not want to see him die. [Illustration: DE-STRUC-TION OF THE CIT-IES OF THE PLAIN.] And a voice spoke to Ha-gar out of the sky, and said, What ails thee, Ha-gar? Fear not, for God hath heard the voice of the lad where he is. Rise, lift up the lad and hold him in thine arms. And the voice told her that her son should be the head of a great tribe. And as she raised her eyes she saw a well of wa-ter, and she ran to it and gave her son a drink and he was soon strong and well once more. And God was kind to Ish-ma-el, and he grew, and made his home in the woods, and came to have great skill with the bow. Now it was God's wish to try the faith of A-bra-ham to him. And he told him to take his son, I-saac, and go to the land of Mo-ri-ah, and lay him on the al-tar he was to build on one of the mounts there. It was not a hard task to kill a lamb, and to burn it so that the smoke of it should rise up to God, like praise from the hearts of men. But how could A-bra-ham take his own dear son, I-saac, and lay him on the wood, and let him be burnt up like a lamb? Yet God told him to do it, and A-bra-ham knew that it was safe for him to do as God said. So he rose the next day and took two of his young men with him, and I-saac his son, and cut the wood the right length, and set out for the mount of which God had told him. [Illustration: HA-GAR AND ISH-MA-EL.] And as they drew near the place he took the wood from the ass and laid it on I-saac's back, and took the fire in his hand and a knife, and the two went up the mount. Now I-saac did not know what the Lord had told A-bra-ham to do, nor why his fa-ther took him up to the mount. And he said, Here is the fire and the wood, but where is the lamb? And A-bra-ham said, My son, God will give us the lamb we need. And when they came to the place, A-bra-ham piled up the stones and put the wood on them, and bound I-saac and laid him on the wood. Then he drew forth the knife to kill his son. And just then a voice from the sky cried out, A-bra-ham! A-bra-ham! And A-bra-ham said, Here am I. And the Lord told him to do no harm to I-saac, for now he knew that A-bra-ham loved him, since he would not spare his own dear son if it was God's wish that he should give him up. And as A-bra-ham turned his head he saw a ram that was caught in a bush, and he took the ram and laid it on the wood, and burnt it in-stead of his son. At the end of a few years A-bra-ham went to live at Heb-ron. And Sa-rah died there. When I-saac grew up to be a man, A-bra-ham did not wish him to take a wife from the land of Ca-naan where they served strange gods. So he sent one of his men to the land where he used to live to bring back a wife for I-saac. And as he drew near to a large town in that land he made his cam-els kneel down by a well. And it was the time of day when the wo-men of the place went out to draw wa-ter from the well. And the man whom A-bra-ham had sent, asked God to help him, and to let him know which one of them was to be I-saac's wife. And he said he would ask one of them for a drink, and if she was kind and gave him a drink, and let his cam-els quench their thirst, then he should know that she was the one God chose to be the wife of A-bra-ham's son. [Illustration: RE-BEK-AH AT THE WELL.] And he raised his heart to God and said, O Lord God of A-bra-ham, give me good speed this day. And while he yet spoke a fair young maid named Re-bek-ah went down to the well and came up with the jar she had filled. And the man ran to meet her, and said to her, Let me drink, I pray thee. And she said, Drink, my Lord, and held the jar in her hand so that he could drink with ease. Then she said, I will give thy cam-els a drink; and she went down to the well and drew for all the cam-els. And the man stood still, and was yet in doubt if this was the maid whom God chose to be I-saac's wife. And as soon as the cam-els had drunk their fill, the man took a gold ear-ring, and two bands of gold for the wrists, and gave them to Re-bek-ah. And he said, Whose child art thou? tell me, I pray thee. And is there room in thy sire's house for us to lodge in? The maid said that her sire's name was Beth-u-el, and that there was no lack of straw and food, and there was room in the house where he and his men might lodge. The man was glad when he heard this, for he knew the Lord had led him, and had brought him to the house to which he was sent. And he bowed his head and gave thanks. [Illustration: RE-BEK-AH JOUR-NEY-ING TO I-SAAC.] The next day Re-bek-ah and her maids went with A-bra-ham's head man. And they came to the land of Ca-naan. At the close of the day I-saac went to walk in the fields, and as he raised his eyes he saw the cam-els on their way home, and he went out to meet them. Re-bek-ah said to the man with whom she rode, What man is this that comes through the field to meet us? And the man told her that it was A-bra-ham's son, I-saac. Then the maid drew her veil round her so as to hide her face, and came down from the cam-el. And I-saac took her to his house and made her his wife. And A-bra-ham gave, all that he had to I-saac; and when he died he was laid by the side of Sa-rah, his wife, in the tomb he had bought at Mach-pe-lah. [Illustration: THE MEET-ING OF I-SAAC AND RE-BEK-AH.] And to this day no one has had such faith or trust in God as did A-bra-ham. CHAPTER IV. JACOB AND ESAU. I-SAAC and Re-bek-ah had two sons. Their names were Ja-cob and E-sau. E-sau was the first-born, and in those days the first-born son had what was called the birth-right. This made him chief of all the rest, and heir to the most of his sire's wealth. When the boys grew up to be men, E-sau took to the fields and to out-door sports, while Ja-cob was a plain man and dwelt in tents. And I-saac was fond of E-sau, who killed the deer, and brought him the meat to eat. But Re-bek-ah was more fond of Ja-cob. One day Ja-cob had made some food called pot-tage, and E-sau came in from the field and said, Feed me, I pray thee, with that pot-tage, for I am faint. And Ja-cob said, Sell me thy birth-right. And E-sau said, I am at the point of death, so what good will a birth-right do me? So he sold his birth-right to Ja-cob--which was a wrong thing for him to do--and took the bread and meat, and ate and drank, and then went on his way. Now there came a time when I-saac was an old man, and his eyes were dim, for he had not long to live. And he called E-sau to his bed-side and told him to go out with his bow and shoot a deer and bring him some of the meat he was so fond of, that he might eat it and bless E-sau ere he died. And Re-bek-ah heard what I-saac had said to E-sau, and she told it to Ja-cob. And she said to him, Go now to the flock, and fetch me from thence two good kids, and I will make such a dish as thy fa-ther loves. And thou shalt bring it to him that he may eat, and that he may bless thee ere his death. So Ja-cob did as he was told, and brought the kids to his mo-ther that she might cook them in a way that would please the good man of the house. Then Re-bek-ah put some of E-sau's clothes on Ja-cob, and put the skins of goats on his hands, for E-sau's hands had on them a thick coat of hair. And then Ja-cob took the meat and the bread and went in to his fa-ther. And I-saac said, Who art thou, my son? [Illustration: I-SAAC SPEAK-ING TO E-SAU.] And Ja-cob said, I am E-sau, thy first-born. Rise, I pray thee, and eat of the deer's meat I have brought, that thy soul may bless me. And I-saac said to Ja-cob, How is it that thou hast found it so soon, my son? And he said, The Lord thy God brought it to me. And I-saac said to Ja-cob, Come near, I pray thee, that I may feel thee, my son, and know if thou be my son E-sau or not. And Ja-cob went near to his fa-ther and he felt him, and said, The voice is Ja-cob's voice, but the hands are the hands of E-sau. And he said, Art thou in truth my son E-sau? And Ja-cob said, I am. And he said, Bring near the food, and I will eat, that my soul may bless thee. And Ja-cob brought it near to him, and he did eat, and he brought him wine and he drank. And his fa-ther said to him, Come near now, and kiss me, my son. And he came near, and gave him the kiss. Then the old man asked God to bless this whom he thought was his first-born, and make him great, and give him all good things. Ja-cob was scarce yet gone out from his fa-ther when E-sau came in from the hunt. And he brought in a nice dish of meat, and said, Let my fa-ther rise and eat of the flesh of the deer, that thy soul may bless me. And I-saac said, Who art thou? And he said, I am thy son, thy first-born, E-sau. And I-saac shook like a leaf, and said, Who? Where is he that took deer's meat and brought it to me so that I did eat ere this, and bless him? Yea, and he shall be blest. When E-sau heard these words he cried out with great grief, and said to his fa-ther, Bless me too, O my fa-ther! But I-saac said that he could not take from Ja-cob what was now his--though he had won it through fraud. And E-sau said in his heart, My fa-ther will soon be dead, and then I will kill Ja-cob. [Illustration: JA-COB'S DREAM.] And these words were told to Re-bek-ah, and she sent for Ja-cob and said to him that E-sau meant to kill him, and he must leave home at once and go and stay with her bro-ther La-ban till E-sau's wrath had cooled. And Ja-cob went out from Beer-she-ba. And as he went on his way he came to a place where he thought he would lie down and rest. The sun was set, the day had been a long one, and he was quite worn out. So he put some stones for his head to rest on, and was soon sound a-sleep. And while he slept he had a strange dream. He saw a flight of steps that stood on the ground, the top of which was far, far up in the sky. And bright an-gels went up and down the steps. And the Lord stood at the top, and said, I am with thee, and will take care of thee, and will bring thee back to this land, for I will not leave thee till I have done that which I have told thee of. And Ja-cob woke out of his sleep, and said, 'Tis true the Lord is in this place, and I knew it not. And he was in great fear, and said, This is the house of God, and this is the gate of heav-en! Then he rose up and took the stone on which his head had lain and set it up on end, and he poured oil on top of it. And he gave to that place the name of Beth-el, and made a vow to love and serve God all the rest of his life. And though he had done wrong, God for-gave him, and he was known as a great and good man. CHAPTER V. JACOB AND RACHEL. AS Ja-cob went on his way to the East he came to a well that was out in the field, near which lay three great flocks of sheep. And there was a great stone on top of the well. And the men who took care of the flocks would roll the stone from the mouth of the well, and give drink to the sheep. Then they would roll the stone back to the mouth of the well. Ja-cob said to the men, Whence do ye come? And they told him. And he said, Know ye La-ban, the son of Na-hor? [Illustration: RA-CHEL AND JA-COB AT THE WELL.] And they said, We know him. And he said, Is he well? And they said, He is well. And there is one of his girls now, Ra-chel, and she comes this way with her sheep. While Ja-cob yet spake with the men, Ra-chel came up with the sheep that she took care of. And when Ja-cob saw her, he came near, and drew the stone from the mouth of the well, and gave drink to the whole of her flock. And as soon as he told her that he was Re-bek-ah's son, she ran home with the news. And when La-ban heard that his sis-ter's son was near, he ran out to meet him, and threw his arms round his neck and kissed him, and brought him to his house. And Ja-cob dwelt there for the space of a month. And La-ban said to Ja-cob, Thou art bone of my bone and flesh of my flesh, but it is not right for thee to serve me for nought. Tell me how much I shall pay thee? Now La-ban had two girls--Le-ah and Ra-chel. And Ja-cob was in love with Ra-chel; and he said to La-ban, I will serve thee se-ven years if thou wilt give me Ra-chel for a wife. And La-ban said it would please him to have Ja-cob for a son-in-law, and Ja-cob served sev-en years for Ra-chel, and they seemed to him but a few days, so great was his love for her. And at the end of that time Ja-cob said to La-ban, Give me my wife, for I have served thee my full time. And La-ban made a feast, and brought in Le-ah to be Ja-cob's wife. In those days the bride wore a veil, and the man she wed could not look on her face till the next day. So Ja-cob did not find out this trick till the next morn, and then he came in great wrath to La-ban and said, What is this thou hast done to us? Did I not serve with thee for Ra-chel? and why did'st thou cheat me? And La-ban said, In our land the first-born must wed the first. Serve me sev-en years more, and thou shalt have Ra-chel for a wife. And Ja-cob did so, and though he dwelt with both--which was thought to be no sin in those days--he was far more fond of Ra-chel than he was of Le-ah. Le-ah bore Ja-cob a host of sons, but it was years ere Ra-chel had a child. And this made her sad. But at last she had a son, and she called his name Jo-seph. And as soon as Jo-seph was born Ja-cob told La-ban to give him his wives and all the goods that he owned, and let him go back to the land he came from. But La-ban begged him to stay. He had found, he said, that the Lord had blest him for Ja-cob's sake, and he might have some of the land and the flocks if he would still serve him. So Ja-cob took care of La-ban's flocks, and had sheep and goats of his own, and things went well for a time. But one day Ja-cob heard La-ban's sons say some hard things of him, and he saw that La-ban did not give him the kind looks that he used to. And he felt that the time had come for them to part. And the Lord told Ja-cob to go back to the land he came from, and he would deal well with him. And Ja-cob took his wives, and the flocks and the goods he owned, and set out for the land of Ca-naan. Ja-cob sent one of his men to E-sau to say that he was on his way home, and was in hopes he would find grace in his sight. And the man brought back word that E-sau was on his way to meet Ja-cob with a large force of men. And Ja-cob thought of the wrongs he had done his broth-er, and was in great fear of him. He sought the help of God, and God told him what to do. And Ja-cob sent great droves of sheep and goats, and ewes and rams, and ca-mels and colts, and cows, and choice ones from all his live stock, as a gift to E-sau. And at night, when no one else was near, a man whose face shone with a strange light, came to Ja-cob and wound his arms round him and tried to throw him. And the two strove so hard that Ja-cob's thigh was put out of joint. And as it grew light the man said, Let me go, for the day breaks. Ja-cob said, I will not let thee go till thou hast blest me. And the man said, What is thy name? And he said, Ja-cob. And he said, Thy name shall be no more Ja-cob but Is-ra-el, for as a prince thou hast pow-er with God and with men. And when he had blest Ja-cob he went his way. And Ja-cob gave the place the name of Pe-ni-el, for, said he, I have seen God face to face and my life has been spared. For Ja-cob knew by this that E-sau would not kill him. [Illustration: THE MEET-ING OF JA-COB AND E-SAU.] When Ja-cob was an old, old man Ra-chel bore him a son; and they called his name Ben-ja-min. And Ra-chel died. And it was hard for Ja-cob to have her die and leave him, for his love for her was great, and she was a good wife to him. CHAPTER VI. JOSEPH AND HIS BRETHREN. JA-COB had twelve sons, and he was more fond of Jo-seph than of all the rest; for he was the child of his old age. And he gave him a fine coat, and made a great pet of him. This did not please the rest of the sons, and they showed their hate of Jo-seph in all sorts of ways. One night Jo-seph had a strange dream, and he told it to Le-vi, Sim-e-on, and the rest, and it made them hate him all the more. He said, As we bound sheaves in the field, lo, my sheaf rose and stood up straight. And your sheaves stood round, and bowed to my sheaf. And those who heard him said, Shalt thou in-deed reign o'er us? And his words and his deeds filled them with a fierce hate. And it was not long ere he told them of a fresh dream he had had, in which he saw the sun and moon and e-lev-en stars bow down to him. And he told it to Ja-cob, and his e-lev-en sons. And Ja-cob took him to task, and said to him, What does this dream mean? Are all of us to bow down to the earth to thee? And he made up his mind to watch these signs, which might be sent of God. [Illustration: JO-SEPH'S DREAM.] Now Ja-cob had large flocks of sheep and goats at Shech-em, and all of his sons but Jo-seph had gone there to feed them. And Ja-cob said to Jo-seph, Go and see if it be well with thy breth-ren, and with the flocks, and bring me back word. And Jo-seph went out from the vale of Heb-ron to the land of Shech-em. When he came there he found that his broth-ers had gone on to Do-than. And Jo-seph went to Do-than and found them. And as soon as he came in sight they thought of a way in which they might get rid of him. [Illustration: SHECH-EM, THE FIRST CAP-I-TAL OF THE KING-DOM OF IS-RAEL.] Come, let us kill him, they said; and throw him in-to a pit, and say that a wild beast ate him up. Then we shall see what will be-come of his dreams. But Reu-ben heard it, and saved him out of their hands. And he said, Let us not kill the lad. Shed no blood; but cast him in-to this pit, and lay no hand on him. For he meant to take him out of the pit, and bear him home to his fath-er. But when Jo-seph came near these men who should have been kind to him, they took off his coat and threw him in-to the pit, which was dry, or he would have drowned. These old dry wells were left as traps in which to catch the wild beasts that prowled round in the dead of night, and well these bad men knew what would be Jo-seph's fate. As they sat down to eat, they looked up and saw a lot of men and cam-els on their way to E-gypt, with spices, and balm and myrrh. [Illustration: JO-SEPH SOLD BY HIS BROTH-ERS.] And Ju-dah--one of Ja-cob's sons--said, Let us not kill the lad, for he is of our own flesh, but let us sell him to these men. And the rest thought it was a good scheme. So they drew Jo-seph up out of the pit and sold him for a small sum, and those who bought the lad took him down with them to E-gypt. And the bad men took Jo-seph's coat and dipped it in the blood of a kid they had slain. And they brought it to Ja-cob, and said, This have we found. Is it thy son's coat? And Ja-cob knew it at once, and said, It is my son's coat. Jo-seph has no doubt been the prey of some wild beast. And his grief was great. The men who bought Jo-seph brought him down to E-gypt and sold him to Pot-i-phar for a slave. And the Lord was with Jo-seph, who served Pot-i-phar so well, that the rich man put him in charge of his home and lands. But Pot-i-phar's wife told false tales, and Jo-seph, who had done no wrong, was thrust in-to jail. Pha-ra-oh was then king of E-gypt. And it came to pass that he fell out with his but-ler and chief cook, and had them shut up in the same place where Jo-seph was bound. And the man on guard put them in charge of Jo-seph, who went in and out of the ward as he chose. And one morn when he came in to them he saw they were sad, and asked them why it was. And they said, We have dreamed dreams, and there is no one to tell us what they mean. And Jo-seph said, Tell me them, I pray you. And the chief but-ler told his dream to Jo-seph first. And he said, In my dream I saw a vine, that put forth three branch-es and brought forth ripe grapes. And Jo-seph said to him, In three days shall Pha-ra-oh lift up thine head, and put thee back in thy place, and thou shalt serve him as of old. But think of me when it shall be well with thee; speak of me to the king, and bring me out of this house. And the but-ler said that he would. [Illustration: JO-SEPH'S COAT.] Then the chief cook told his dream; and he said, In my dream I had three white bas-kets on my head. And in the top one were all sorts of bake meats for the king. And the birds did eat out of the bas-ket that I bore on my head. And Jo-seph said to him, In three days shall Pha-ra-oh lift up thy head and hang thee on a tree; and the birds shall eat the flesh from thy bones. The third day was the king's birth-day, and he made a great feast. And he put the chief but-ler back in his place, and hung the chief cook; just as Jo-seph had said he would do. But the chief but-ler gave not a thought to Jo-seph, nor spoke one good word for him to the king, as he had said he would. Two years from this time the king had a dream, from which he woke, and then fell a-sleep and dreamt the self-same dream. This was such a strange thing that it made the king feel ill at ease. And he sent for all the wise men in the land to tell him what these dreams meant. Then the chief but-ler spoke to the king, and said that when he and the cook were in jail, there was a young man there, a Jew, whom the chief of the guard made much use of. And we told him our dreams, and he told us what they meant. And it came out just as he said. Then the king sent at once for Jo-seph, and said to him: In my dream I stood on the bank of the Nile. And there came up out of the riv-er sev-en fat cows, and they fed in a field near by. Then sev-en lean cows came up that were naught but skin and bone. And the lean cows ate up the fat cows. And yet no one would have known it, for they were just as lean as when I first saw them. Then I woke, but soon fell a-sleep once more. Then I dreamt, and in my dream I saw sev-en ears of corn come up on one stalk, full and good. And lo, sev-en ears that were thin and dried up with the east wind sprang up af-ter them. And the poor ears ate up the good ones. Jo-seph said, For sev-en years there will be no lack of food in the land, and all will go well; and then there will come a time of great want, and rich and poor will be in need of food, and not a few will starve to death. Let the king choose a wise man to see that corn is laid up in the land when the good years bring the rich growth, so that there will be no lack of food in the years when the crops are small. [Illustration: PHA-RA-OH'S DREAM.] And the king said to Jo-seph, Since God hath showed thee all this there is none so wise as thou art. So he put him in charge of all the land of E-gypt, and he was to rank next to the king. And the king took a ring from his own hand and put it on Jo-seph's hand, and when he rode out, men bowed the knee, and his word was law in all the land. And Jo-seph took a wife, and he who was brought to E-gypt a slave, was now a rich man. And there came years when the grain grew rank in the fields, and the crops were large. And Jo-seph saw that a large part of it was laid up, and that there was no waste of the good food. For the end of those rich years came and then there was a time of dearth in all the lands, when the earth would not yield, and men and beasts were in want of food. But there was no lack of corn in E-gypt. And Jo-seph sold the corn that he had stored in the barns, and crowds came in to buy it. When Ja-cob heard that corn could be bought in E-gypt, he told his sons to go down and buy some, that they might not starve to death. And ten of them went down to buy corn in E-gypt. But Ja-cob kept Ben-ja-min at home, for fear he would be lost to him as Jo-seph was lost. [Illustration: JO-SEPH AND HIS BROTH-ERS.] When Ja-cob's ten sons came to the place where Jo-seph was, they bowed down to the ground. And Jo-seph knew them at once, but they did not know him, or give a thought to his dreams. And Jo-seph spoke in a rough voice, and said, Whence come ye? And they said, From the land of Ca-naan to buy food. And he said, Ye are spies, and have come to see how poor the land is. And they said to him, Nay, my lord, but to buy food are we come. We are all one man's sons; and we are true men, and not spies. But Jo-seph would have it that they were spies. And they said, There were twelve of us, sons of one man. Young Ben-ja-min is at home with his fa-ther, and one is dead. And Jo-seph said, Go prove that ye are not spies; let one of the ten that are here go and fetch the young lad, Ben-ja-min. And he put them in jail for three days. And he said, Let one of you be bound, and kept in the guard-house, while the rest of you take back the corn that you need. And they said that they would do this. Then he took Sim-e-on from their midst, and had him bound, and put in the guard-house. And he sent word to his men to fill their sacks with corn, and to put back the price in each sack, and to give them food to eat on the way. And thus did Jo-seph do good to those who did ill to him. When Ja-cob's nine sons went home they told all that had been said and done to them, and that the lord of the land bade them bring Ben-ja-min down to E-gypt or he would think they were spies, and their lives would not be safe. Ja-cob said, My son shall not go down with you, for his broth-er is dead, and he is all I have left. If harm should come to him on the way, I should die of grief. [Illustration: THE MEET-ING OF JO-SEPH AND BEN-JA-MIN.] When the corn they had brought from E-gypt was all gone, Ja-cob told his sons to go down and buy more. And Ju-dah spoke up and said, The man swore we should not see his face if Ben-ja-min was not with us. If thou wilt send him with us we will go; but if thou wilt not send him we will not go down. Then Ja-cob said, If it must be so, take Ben-ja-min with you, and may God give you grace with this man that he may send my two boys back to me. So the men took Ben-ja-min and went down to E-gypt, and stood face to face with Jo-seph. And they gave Jo-seph the gifts they had brought, and bowed down to the earth. And he asked how they all were, and if their fath-er was well; and when he saw Ben-ja-min he said, Is this the young broth-er of whom you spoke? And he said to the lad, God be good to thee, my son. And Jo-seph's heart was so full at sight of the boy, and he longed so to throw his arms round him, that he had to make haste and leave the room that his tears might not be seen. Then he came back and had the feast set out, and all did eat and drink, and were glad at heart. And when the time came for his guests to leave, Jo-seph told his head man to fill their sacks with corn, to put their gold back in the mouth of the sacks, and to put in the young lad's sack the cup from which Jo-seph drank at each meal. This was done, and when they had gone out of the town Jo-seph bade his man go and say to them: My lord's cup is lost, and you must know who stole it. And when the man came up with Ja-cob's sons, he said just what Jo-seph told him to say. And they were all in a rage, and said: Why does my lord say such things of us? If the cup is found on one of us, kill him; and make the rest of us slaves. And each one of them cast his sack on the ground, and loosed it at the top. And the cup was found in Ben-ja-min's sack. Then they rent their clothes, and in great grief went back to Jo-seph's house and found him there. And they fell down at his feet. [Illustration: JA-COB BLESS-ES JO-SEPH'S CHIL-DREN.] And Ju-dah said, God has found out our sins. Let us be your slaves; and take him as well in whose sack the cup was found. Jo-seph said, No; but the man in whose sack the cup was found shall stay and serve me, and the rest shall go in peace. Then Ju-dah, who had sworn that he would bring back the boy, said to Jo-seph: If we go home, and our fath-er sees the lad is not with us, he will die of grief. For his life is bound up in the lad's life. Jo-seph could not keep back his tears, and when he had sent all the men of E-gypt out of the room, he said to his broth-ers, Come near, I pray you. And they came near. And he said, I am Jo-seph, whom ye sold in-to E-gypt. But grieve not that ye did this thing, for God did send me here that I might save your lives. Go home and tell my fath-er that God hath made me lord of all E-gypt, and bid him come down to me at once. And say that he shall dwell near me, in the land of Go-shen, and I will take care of him. Then he fell on Ben-ja-min's neck, and they wept; and he kissed his broth-ers and shed tears, but they were tears of joy. Ja-cob took all that he had and went down to E-gypt. And three-score and ten souls went with him. And they dwelt in the land of Go-shen, and Ja-cob died there. Jo-seph's breth-ren thought that he would hate them now that their fath-er was dead. And they fell down at his feet and wept and prayed that he would do them no harm. Jo-seph bade them fear not, for he would take care of them and be kind to them. They had meant to do him an ill turn when he was a lad, but God had made it turn out for good, and it was all right. And Jo-seph lived to a good old age, and had two sons, whose names were E-phra-im and Ma-nas-seh. CHAPTER VII. THROUGH THE RED SEA AND THE WILDERNESS. BY and by there rose up a new King in E-gypt who knew not Jo-seph. He was called Pha-ra-oh, as this was the name by which all the kings of E-gypt were known. And he said there were more He-brews, or Jews, in the land than there ought to be, and if war should break out, and these Jews should take sides with the foes of Pha-ra-oh and his race, they would be sure to win. So he set them hard tasks, and made them bear great loads, and did all he could to vex them, and still they grew in strength. God had said they were to be as the stars in the sky, and as the sands of the sea, that no one could count. And the king of E-gypt tried to stop this thing. And he made it a law that if a boy child was born to the He-brews it should be put to death at once; but a girl child might live. And this was the cause of great grief to the poor bond-slaves, who were forced to do the will of the great king. One day the prin-cess went down to bathe in the stream that ran near her house. And her maids went with her. And as she stood on the shore of the Nile, she caught sight of a small boat built like an ark, that was hid in the reeds, and sent her maids to fetch it out. When the prin-cess looked in the ark she saw the child. And the babe wept. And the prin-cess tried to soothe it, but the child cried the more, for her voice was a strange one. And she said, This is a He-brew child. And one of her maids spoke up, and said, Shall I get thee a He-brew nurse, that she may nurse the child for thee? And the prin-cess said, Yes; go. And the maid brought her own and the babe's moth-er, to whom the prin-cess said, Take this child and nurse it for me, and I will pay thee for it. And the wo-man took the child and took care of it. [Illustration: THE FIND-ING OF MO-SES.] And the child grew, and was brought down to Pha-ra-oh's house, and the prin-cess made him her son, and gave him the name of Mo-ses: which means "Drawn out." One day, when Mo-ses had grown to be a man, he went out to look at those of his own race, and to watch them at their tasks. And while he stood there a man from E-gypt struck one of the Jews; and when Mo-ses looked to the right and to the left and saw that no one was near, he slew the one from E-gypt and hid him in the sand. And the next day, when he went out, he saw there was a fight be-tween two He-brews. And he said to the one who was in the wrong, Why did you strike that man? And he said, Who made thee our judge? Dost thou want to kill me, as thou didst the one from E-gypt? And Mo-ses was scared, for he thought no one knew of this deed. As soon as it came to the ears of the king, he sought to slay Mo-ses. But Mo-ses fled from him, and dwelt in the land of Mid-i-an, and found a wife there, and took care of the flocks of Jeth-ro, his wife's fath-er. One day as he led his flock out in search of food he came to Mount Ho-reb, and there he saw a flame of fire stream out of a bush, and the bush was not burnt in the least. As he drew near the bush the Lord spoke to him out of the flame, and Mo-ses hid his face, for he dared not look on God. The Lord said, The cry of the chil-dren of Is-ra-el has come up to me, and I have seen how ill they have been used. And I will send thee to Pha-ra-oh that thou mayst bring them forth out of the land of E-gypt. But Mo-ses was loth to go. [Illustration: MO-SES BROUGHT BE-FORE PHA-RA-OH'S DAUGH-TER.] And the Lord said, What is that in thine hand? And Mo-ses said, A rod, And the Lord said, Cast it on the ground. And he cast it on the ground, and it was changed to a snake, and Mo-ses fled from it. Then the Lord said to Mo-ses, Put forth thine hand, and take it by the tail. And Mo-ses did so, and it was a rod in his hand. And the Lord said, Put now thy hand in on thy breast. And he put it in, and when he drew it out it was white, and like a dead hand. And he put his hand in once more, and drew it out, and it was like the rest of his flesh. Then Mo-ses said, O, my Lord, I am not fit to do this work, for I am slow of speech, and a man of few words. And the Lord said to him, I will be with thee, and teach thee what thou wilt say. Still Mo-ses was loth to go, and the Lord was wroth with him, and said, Take Aa-ron with thee. He can speak well. And thou shalt tell him what to say and do, and I will teach you, and with this rod in thy hand thou shalt do great things, as if thou wert God. So Mo-ses took his wife and his sons and put them on an ass, and went back to E-gypt with the rod of God in his hand. And Mo-ses and Aa-ron went in to the king and begged him to let the He-brews go out of the land. And he would not, but laid more work on the men, and bade them make bricks with-out straw, and do all sorts of hard tasks. And the Lord sent plagues on the land, and the ponds dried up, and all the large streams were turned to blood, and the fish died, and the stench of them made the air scarce fit to breathe. And there was no wa-ter they could drink. Then there came a plague of frogs, and they were so thick in the land that Pha-ra-oh said he would let the chil-dren of Is-ra-el go if Mo-ses would rid him of the frogs at the same time. But the king did not keep his word, for as soon as he found the frogs grew less, he said the He-brews should not go. Then the Lord smote the land with lice; but still Pha-ra-oh's heart was hard. [Illustration: MOS-ES AT THE BURN-ING BUSH.] Then the Lord sent flies in such swarms that there was no place that was free from them, and they made the food not fit to eat. And the king told Mo-ses he would let the bond-slaves go to serve their God, but they were not to go far till the land was rid of flies. Then Mo-ses went forth and prayed to God, and the flies left the land. But still the king's heart was hard, and he would not let them go. Then the Lord sent worse plagues: the flocks and herds died; there were boils on man and beast; the crops did not come up, and rain, hail, and balls of fire came down from the sky. And still the heart of the king was as hard as stone. Then the Lord sent lo-custs, that ate up all the hail had left, and there was not a green leaf on the trees nor a blade of grass to be seen in the whole land. And the king bade Mo-ses to set him free from this plague. And the Lord sent a strong west wind, that blew the flies in-to the Red Sea. Yet Pha-ra-oh would not let the He-brews go. Then the Lord told Mo-ses to stretch out his hand, and there came up a thick cloud that made the land so dark that the folks staid in bed for three days. And Pha-ra-oh said to Mo-ses, Get thee out of my sight. For if I see thy face thou shalt die. And Mo-ses said, Thou hast well said: I will see thy face no more. And the Lord sent one more plague on E-gypt: he smote the first-born of men and of beasts, and a great cry was heard through the land. And then Pha-ra-oh had to let the chil-dren of Is-ra-el go, for he could not keep up this strife with God. And Mo-ses led the He-brew chil-dren out of E-gypt, and the Lord sent a cloud by day and a fire by night to show them the way. And when they were in camp by the Red Sea, they looked up and saw Pha-ra-oh and his hosts, and were in great fear lest he should kill them. And they cried out to the Lord, and blamed Mo-ses that he had brought them in-to such straits. [Illustration: MIR-I-AM, THE SIS-TER OF MO-SES, AND THE WO-MEN OF IS-RAEL SING-ING PRAISES.] As they came to the Red Sea, Mo-ses raised his rod and the sea rose like a wall on each side, and the chil-dren of Is-ra-el went on dry land through the midst of the sea. Then Pha-ra-oh and his hosts came close in the rear, and passed down be-tween the great sea-wall that rose at the right hand and at the left. And the waves that had stood still at a sign from God were let loose, and the king and his horse-men were swept out of sight. When the chil-dren of Is-ra-el came out of the Red Sea they were three days with naught to drink. And when they came to a stream, called Ma-rah, they found it bitter. And they said to Mo-ses, What shall we drink? And Mo-ses cried out to the Lord, and the Lord showed him a tree, and when he had cast a branch of it in the stream it was made sweet at once. And they came to E-lim, where were ten wells and three-score palm-trees, and there they made their camp. It was not long ere there was a great cry for bread. And Mo-ses plead with God, and when the sun went down that day quails flew in-to the camp, and they had all the meat they cared to eat. At dawn of the next day, as soon as the dew was off the ground, there came a rain of what was at first thought to be hail-stones. [Illustration: THE CROSS-ING OF THE RED SEA.] But Mo-ses said it was food that God had sent them to eat, and they were to take all and no more than they would need for one day. For they were to trust in God that he would feed them each day. On the sixth day they were to take what would last them for two days, for no food fell on the day of rest. This new food was called man-na. As they went on they came to Reph-i-dim, but found no wa-ter to drink. And they found fault with Mo-ses. And Mo-ses cried out, Lord, what shall I do to these, who have a mind to stone me? At this time they were near Mount Ho-reb, where God spoke to Mo-ses out of a bush that was on fire, yet not burnt. [Illustration: MO-SES AND THE TA-BLES OF THE LAW.] And God told Mo-ses to take his rod in his hand and go on till he came to a rock. And this rock he was to strike with his rod, and wa-ter would flow out of it. And Mo-ses did as the Lord told him, and when he struck the rock the wa-ter ran out. In the third month from the time they left E-gypt, the chil-dren of Is-ra-el came near Mount Si-na-i, and went in-to camp. And Mo-ses went up to the top of the Mount, and the Lord spoke to him there. On the third day a thick cloud of smoke rose from Mount Si-na-i, and a loud noise that made those that heard it quake with fear. And Mo-ses led his flock out of the camp, and they came and stood at the foot of the mount. And they said to Mo-ses, Speak thou with us, and we will hear; but let not God speak with us lest we die. But Mo-ses told them that God had not come to make them die, but to make them fear to do aught that did not please him. And God gave to Mo-ses two blocks of stone on which were the Ten Laws that the chil-dren of Is-ra-el were to keep. [Illustration: WELL AND PALM-TREES IN THE DES-ERT.] [Illustration: THE RIV-ER NILE IN E-GYPT.] Now while Mo-ses was in the mount, face to face with God, those whom he had brought out of E-gypt were in camp at the foot. And Mo-ses staid so long that they made up their minds he would not come back. So they said to Aa-ron, Make us a God that we can bow down to. And Aa-ron bade them throw all the gold they had in-to the fire. And they did so, and it took the form of a calf. And when God saw this he was not pleased, but bade Mo-ses make haste down the mount. When Mo-ses came down from the mount with the two flat stones in his hands, and drew near the camp, and saw what had been done, he was in a great rage. He cast the blocks of stone out of his hands and broke them at the foot of the mount. Then he took the calf which they had made, and burnt it in the fire till there was nought left of it but a fine dust. And Mo-ses begged God to blot out the sins of those whom he had led out of E-gypt. And the Lord told Mo-ses to hew out two blocks of stone like to the first, and bring them up with him to the top of Mount Si-na-i. This Mo-ses did, and the Lord wrote on them the Ten Laws that all were to keep if they would reach the land they sought. They were more than two-score years on the road, and in that time they met with plagues, and there was strife in their midst, yet as they went there was the fire by night and the cloud by day to show that the Lord was with them. When they came to Mount Hor and were yet a long way from Ca-naan, Aa-ron died, and there was great grief at his loss. They were sick at heart and foot-sore, and spoke hard words of God and Mo-ses. There is no bread here for us, they said, and no wa-ter, and we loathe this man-na. And for this sin God sent snakes in-to their camp, and they bit the chil-dren of Is-ra-el so that a few of them died. Then they plead with Mo-ses to rid them of the snakes, and make their peace with God. And Mo-ses prayed for them. And God told him to make a snake like to those which bit his flock, and set it up on a pole. And all those who would look at this brass snake should be made well. [Illustration: MOS-ES ON MOUNT SINAI.] And Mo-ses did so. And this sign was meant to show forth Christ, who was to heal men of their sins, and to be raised up on a cross. [Illustration: BA-LAAM AND THE ASS.] And Mo-ses led his flock till they came to the plains of Mo-ab. And Ba-lak, the king of that land, thought they had come to fight with him, and he sent a man named Ba-laam out to curse them and drive them back. He told Ba-laam he would make him a rich man if he would do this thing, and as Ba-laam was fond of wealth he said he would do the king's will. So he set forth on his ass, and had not gone far when he met an an-gel with a drawn sword in his hand. Ba-laam did not see him, but the ass did and turned out of the road. But the an-gel went on and stood in a place where there was a wall on each side. When the ass came to the place she went close to the wall and tried to get by. But she hurt Ba-laam's foot and he struck her and made her go on. And the an-gel went on and stood in a place where there was no room to turn to the right hand or the left. Then the ass shook with fright and fell down on the ground. And Ba-laam struck her with the staff that he had in his hand. And the Lord made the ass speak like a man, and say, What have I done to thee that thou hast struck me these three times? Ba-laam said, To make thee move on: I would there were a sword in my hand, for I would kill thee. Then the ass said, Am I not thine? and have I been wont to do so to thee? And Ba-laam said, No. Then the Lord made Ba-laam see the an-gel that stood in the way with a drawn sword in his hand, and Ba-laam bowed his face to the ground. Then the an-gel said, Why hast thou struck thine ass these three times? Lo, I came out to stop thee, and to turn thee from the way of sin. And the ass saw me, and turned from the path, and if she had not done so I would have slain thee. Then he said to Ba-laam, Go with the men the king has sent, but say on-ly what I shall tell thee. So Ba-laam went with the men, and when Ba-lak heard that he was come he went out to meet him. The next day Ba-lak took Ba-laam to a high place, from whence he could look down on the camp of Is-ra-el, and curse them. But the Lord would not let him curse them, but made him speak good things of them. This was done on three high mounts, and at last the king was wroth, and said to Ba-laam, I sent for thee to curse my foes, and lo, these three times hast thou blest them. [Illustration: MO-SES ON MOUNT NE-BO.] And Ba-lak bade him make haste and go back to his own home. And Ba-laam went off as poor as he came, for Ba-lak gave him none of his gold. The Lord brought Mo-ses and his flock to the banks of the Jor-dan, which they would have to cross to reach the land of Ca-naan. And while they were there, Mo-ses went up to the top of Mount Ne-bo to talk with God. And God told him how large the land was that he would give to the chil-dren of Is-ra-el. And he said that Mo-ses should look on it, but should not step foot in the land. And Mo-ses died on Mount Ne-bo, and though an old man, was well and strong till the Lord took him. And no one knows in what part of the earth his grave was made. CHAPTER VIII. HOW JOSHUA AND JEPHTHAH FOUGHT FOR THE LORD. WHEN Mo-ses died, Josh-u-a took charge of the chil-dren of Is-ra-el, and sought to do God's will, as Mo-ses had done. And Josh-u-a sent word through the camp that in three days they would cross the Jor-dan. And when they set foot in the stream the waves stood back as they did in the Red Sea, and they went through Jor-dan on dry ground. And as they came up out of the stream the waves closed up and there was no path-way through them. The chil-dren of Is-ra-el made their camp at a place called Gil-gal; and as there was no lack of food in this good land, the Lord ceased to rain down man-na for them to eat. The next day Josh-u-a left the camp and came near to the walls of Jer-i-cho. There he met a man with a drawn sword in his hand. And Josh-u-a said, Art thou for us or for our foes? And the man said, As prince of the Lord's host am I now come. And at these words Josh-u-a fell on his face to the earth; for he knew it was the Lord that spoke to him. [Illustration: PASS-ING THROUGH THE JOR-DAN.] The Lord told Josh-u-a to have no fear of the king of Jer-i-cho, for the chil-dren of Is-ra-el should take the town. All their men of war were to march round the town once each day for six days. Some of the priests were to bear the ark, which held the things they made use of when they went in to talk with God, and some were to blow on rams' horns. And the next day--when the six days were at an end--they were to march round the town sev-en times, and the priests were to blow their horns. And when the men of Is-ra-el heard a long loud blast they were all to give a great shout and the wall would fall flat to the ground, and they could march in and take the town. Josh-u-a bade his men do all the Lord had said; and told them to make no noise with their voice as they went their rounds till he bade them shout. And when the priests blew their horns for the last time, Josh-u-a cried, Shout! for the Lord is with us! and there was a great shout and the wall fell, and they took the town; and the fame of Josh-u-a spread through all the lands. Josh-u-a fought with more than a score of kings and won their lands from them; but yet there was much land in Ca-naan for which the chil-dren of Is-ra-el would have to fight. But as the years went on, Josh-u-a grew so old that he could not lead his men to war as he used to do. And he called his flock to him and told them how good the Lord had been to them. And he bade them love the Lord and serve him, and put from them all strange gods. He said, Choose ye this day whom ye will serve; but as for me and my house we will serve the Lord. [Illustration: JOSH-U-A AND THE STONE OF WIT-NESS.] And the men said, The Lord hath done great things for us, and him will we serve, for he is our God. And Josh-u-a took a great stone and set it up 'neath an oak tree that stood near where the ark was kept at Shi-loh. And this stone, he said, was to be a sign of the vow they had made there to serve the Lord. And when the talk was at an end, the men went to their own homes. And ere long Josh-u-a died. And they laid him in the part of the land that God gave him as his own, on the north side of the hill of Ga-ash. Then the chil-dren of Is-ra-el went to war with the tribes that were in the land of Ca-naan, as Josh-u-a had told them to do. But they did not drive them all out, as they should have done, but made friends with those that were left, and were led in-to sin, and were made to serve as bond-slaves. And when they were sick of their sins, and sought the help of the Lord, he sent men to rule them, and to lead them out to war and set them free from these friends who proved to be the worst kind of foes. Now there was a man in Is-ra-el whose name was Jeph-thah. He was a brave man, and had done great deeds, but the chil-dren of Is-ra-el were not kind to him, so he fled from their land, and went to live in the land of Tob. But when the Jews had need of a man to lead them out to war, they thought of Jeph-thah. And they said, Come, and be at the head of us when we go out to fight the Am-mon-ites. And Jeph-thah said, If I go with you, and win the fight, will you make me judge in Is-ra-el? And they said they would. Now ere the fight took place, Jeph-thah made a vow that if the Lord would let him win he would give to God--that is, would slay and burn as if it were a lamb--the first who came out of his doors to meet him when he went back to his home. Jeph-thah should not have made this rash vow, and need not have kept it if he had asked God to for-give the sin. He went out to fight the Am-mon-ites, and by the help of the Lord the chil-dren of Is-ra-el were set free from them. [Illustration: JEPH-THAH AND HIS DAUGH-TER.] When the fight was at an end Jeph-thah went back to his home, and the first to come out to meet him was his own child, a fair young maid, whose face was bright with joy. She was all the child that Jeph-thah had, and when he saw her he rent his clothes and told her of the vow he had made. And she said, My fath-er, if thou hast made a vow to the Lord, do with me as thou hast said. And he took his child and did to her as he had said he would, and all the young girls in Is-ra-el wept for her. Jeph-thah was a judge for six years, and then he died. CHAPTER IX. SAMSON: THE STRONG MAN. THE Jews kept on in their sins, and took no pains to please the Lord, and so fell in-to the hands of the Phil-is-tines. And there was at that time a man in Is-ra-el whose name was Ma-no-ah. Both he and his wife served the Lord; and they had no child. And God sent one of his an-gels to the wife of Ma-no-ah to tell her that she should have a son who was to be brought up to serve the Lord, and to do his work. Ere long Ma-no-ah and his wife had a son, to whom they gave the name of Sam-son. And the child grew, and the Lord blest him. And when he was grown up he went to Tin-muth, where he met a Phil-is-tine wo-man and fell in love with her. Then his pa-rents plead with him to find a wife in Is-ra-el, and not to take this one who was no friend to his race. But Sam-son would not give her up. So they went with him to Tin-muth. And on the way a li-on ran out and roared at him. And Sam-son put his arms round the beast and tore him with his hands as if he had been a young kid. But he did not tell his fath-er and moth-er what he had done. The time soon came when Sam-son was to set the Jews free from the Phil-is-tines. And he went down to one of their towns and slew a few of their men, and then went back to his own home, while his wife stayed in Tin-muth. When it was time to bring the wheat in from the field, Sam-son went down to see his wife, and took with him a young kid. But when he came to the house her fath-er would not let him go in, and told him that she was his wife no more, but had gone to live with some one else. Then Sam-son was in a great rage, and he went and caught more than ten score fox-es, and set bits of wood on fire, and tied these fire-brands to their tails, and let them loose in the fields and vine-yards of the Phil-is-tines. And they set fire to the grain, and burnt it all up. And the grape-vines and fruit trees were burnt, and much harm was done. When the Phil-is-tines found out that it was Sam-son who had done this they took his wife and her fath-er and burnt them to death. And Sam-son fought and slew a host of the Phil-is-tines, and then went on the top of a high rock called E-tam to stay there. Then a crowd of men went up with a rush to the top of the rock, and they said to Sam-son, We have come to bind thee, that we may give thee in-to the hands of the Phil-is-tines. Sam-son made them swear that they would not put him to death, and they bound him with strong cords and brought him down from the rock. As they drew near the camp of the Phil-is-tines a great shout went up from the men there. And the Lord gave Sam-son such strength that he broke the cords from his arms as if they had been burnt threads. And Sam-son took up the jaw-bone of an ass, and with it he fought the Phil-is-tines and slew a host of them. [Illustration: SAM-SON SLAY-ING THE PHIL-IS-TINES.] Then a great thirst came on him, and there was no well near from which he could drink. And he grew so weak that he cried out to the Lord not to let him die of thirst or fall in-to the hands of his foes. And the Lord made a spring at that place and wa-ter ran out, and when Sam-son had drunk, his strength came back to him. Sam-son came to the town of Ga-za, and went in a house there. Now the Phil-is-tines dwelt in Ga-za, and when they heard that Sam-son was there they shut the gates of the town, and kept watch near them all night. They said when the day dawns we will kill him. But in the dead of the night Sam-son rose up and came to the gates of the town, and when he found them shut he took them up--posts, bar and all--and bore them a long way off to the top of a hill. Sam-son's hair had not been cut, and it had grown thick and long. And there was a wo-man named De-li-lah whom Sam-son used to go and see. And when the Phil-is-tines heard of it they came to her and told her if she would find out how they might bind Sam-son and bear him off, they would give her a large sum of gold. So when Sam-son came to De-li-lah's house she said to him, Tell me, I pray thee what makes thee so strong, and with what thou couldst be bound and not break loose? Sam-son said if they bound him with sev-en green withes--that is, cords made out of soft twigs--he would be so weak that he could not break them. When De-li-lah told this to the Phil-is-tines they brought her sev-en green withes, and Sam-son let her bind him with them. Now she had men hid in her house who were to take Sam-son if he could not break the twigs. And when she had bound him she cried out, The Phil-is-tines seize thee, Sam-son! And as soon as she had said these words he broke the green withes as if they were burnt threads. Then De-li-lah knew that Sam-son made fun of her and told her lies, and she said once more, Tell me, I pray thee, with what thou canst be bound and not break loose. [Illustration: SAM-SON CAR-RY-ING THE GATES OF GA-ZA.] Sam-son told her if he were bound with new ropes, which had not been used, that his strength would leave him, and he would be too weak to break them. So she took new ropes and bound him. But ere the men who were hid in the room could spring out and take him, Sam-son broke the ropes from his arms as if they had been threads. Then De-li-lah told Sam-son that he did but mock her and tell her lies, and she begged him to let her know how he might be bound. And he said if she would weave his hair with the web in the loom his strength would go from him. And she wove his long hair in with the web, and made it fast with a large peg that was part of the loom. Then she cried out, and Sam-son rose up and went off with the great peg, and the whole of the web that was in the loom. Then she said he did not love her or he would not make sport of her in this way. And she teased him each day, and gave him no peace, so that at last he had to tell her the truth. He said his hair had not been cut since he was born, and if it were shaved off he would lose all his strength. It was wrong for Sam-son to tell her this, for she was bad at heart and not a true friend. But he did not know then how great was his sin. De-li-lah knew that this time Sam-son had told her the truth; so she sent for the Phil-is-tines to come up to her house. Then while Sam-son slept, she had a man come in and shave all the hair from his head. And when this was done she cried out, The Phil-is-tines seize thee, Sam-son. [Illustration: SAM-SON AND DE-LI-LAH.] And he woke from his sleep, and knew not his strength had gone from him. Then the Phil-is-tines took him and put out his eyes, brought him down to Ga-za, and bound him with chains of brass. And they made him fast to a mill-stone, and he had to work hard to grind their corn. While he was shut up in jail Sam-son had time to think of his sins, and he no doubt cried out to the Lord to keep him. For his hair grew out and his strength came back. But the Phil-is-tines did not know this. They had made their own god, and its name was Da-gon. And they thought that Da-gon gave Sam-son in-to their hands, and loud was their praise of him. And all the Phil-is-tines met in the large house that had been built for Da-gon that they might bow down to their god and give him thanks. The crowd was great, and their hearts were full of joy. And they said, Send for Sam-son that he may make sport for us. And poor blind Sam-son was brought in, and sat down in their midst. And those in the house and those on the roof made sport of him in all sorts of ways. And Sam-son put his arms round two of the great posts that held up the house. And he bent down, and the house fell, and most of the Phil-is-tines were killed. Sam-son died with them, and by his death slew more of the foes of Is-ra-el than he had slain in all his life. [Illustration: SAM-SON DE-STROYS THE TEM-PLE.] CHAPTER X. RUTH. WHILE Is-ra-el was ruled by a judge whose name has not come down to us, a dearth came on the land of Ca-naan. And one of the Jews who dwelt in Beth-le-hem, took his wife and his two sons and went to stay for a while in the land of Mo-ab. His wife's name was Na-o-mi. The man died while they were in Mo-ab, and in a few years each of the sons took him a wife. And their names were Or-pah and Ruth. At the end of ten years the sons died, and Na-o-mi and their wives dwelt in the land of Mo-ab. When Na-o-mi heard there was no lack of food in Is-ra-el, she made up her mind to go back to Beth-le-hem to live. She told Or-pah and Ruth of her plan, and said if they choose to stay in the land of Mo-ab, where they were born, they might do so. And they kissed her and wept and said they would go with her. But she bade them stay where they were, and at last Or-pah, with tears in her eyes, kissed Na-o-mi good-bye and went back to her own home. But Ruth would not leave her. She told Na-o-mi not to urge her to go, for nought but death should part them. [Illustration: RUTH AND NA-O-MI.] So they went to the town of Beth-le-hem where Na-o-mi used to live. It was the days when the grain was ripe in the fields, and the men had gone out to cut it down. And Na-o-mi had a kins-man in Beth-le-hem, whose name was Bo-az, and he was a rich and great man. And Ruth said to Na-o-mi, Let me now go to the fields and glean the ears of corn. To glean is to pick up. And poor folks, who had no fields of their own, went to pick up that which was left on the ground for them. [Illustration: RUTH.] And Na-o-mi told Ruth to go. And she went out and came to the field that was owned by the rich man, Bo-az. When Bo-az saw Ruth he asked the men who she was, and where she came from. And one of them said, She came with Na-o-mi from the land of Mo-ab. And she said to us, I pray you let me glean where the field has been reaped. And we told her she might, and she has been there for some hours. Then Bo-az went to Ruth. So she went out each day to his field, and gleaned there till the grain was all cut and in the barns. Na-o-mi said to Ruth, Bo-az will win-now the bar-ley to-night. To win-now is to fan, or to drive off by means of a wind. The grain was first threshed, then thrown from the hands up in the air. The wind would blow off the chaff and the good grain would fall to the ground. [Illustration: BO-AZ AND RUTH.] Na-o-mi told Ruth to go in and speak to Bo-az the things she told her. So Ruth did as Na-o-mi said, and went down to the fields where Bo-az and his men were. When she came back to Na-o-mi she told her all that she had said and done. The next day Bo-az went down to the gate of Beth-le-hem, and told all the chief men whom he met there that he meant to make Ruth his wife. And the men said they would make it known, and prayed the Lord would bless Ruth and add to the fame and wealth of the rich and great Bo-az. So Bo-az took Ruth for his wife. And they had a son O-bed. And Na-o-mi was its nurse. CHAPTER XI. JOB. THERE was a man in the land of Uz whose name was Job. He was a good man and tried to do all that was right in the sight of the Lord. And God gave him ten chil-dren: sev-en boys and three girls. He gave Job great wealth, too, so that there was no man in all that part of the world as rich as he was. When Job's sons were grown up and had homes of their own, they used to make feasts in turn, and send for their three sis-ters to come and eat and drink with them. And Job kept them in mind of all they owed to God, and urged them to lead good and true lives, and to do no wrong. When Job had lived at his ease and been a rich man for a long term of years, a great change took place. He lost all his wealth, and all his chil-dren; for it was God's will to try him and see how he would bear these ills. One day one of his men came to him in great haste, and said, While we were in the field with the ploughs, a band of thieves came and drove off the ox-en and ass-es and slew thy men who were with them, and I a-lone am left to tell thee. While this man spoke, there came up one who said, A great fire has come down from the sky and burnt up thy sheep, and all those who took care of them, and I a-lone am left to tell thee. While he yet spoke, a third man came and said, Thy foes came and took all thy cam-els, and slew the men who had charge of them, and I a-lone am left to tell thee. Then a fourth came, and said, Thy chil-dren were at a feast in the house of thy first-born son, when there came a great wind that broke down the house, and it fell on the young men and they are all dead, and I a-lone am left to tell thee. When Job heard these things he tore his clothes, and bowed down to the earth, as if at the feet of God. And he said, I had nought when I came in-to the world, and I shall have nought when I die and go out of it. God gave me all that I had, and God took it from me. He knows what is best for me, and I thank him for all that he has done. So Job did not sin, nor speak ill of God, though his grief was so great and had come up-on him in such a strange, swift way. To try Job still more, God let him get sick and he was in great pain. Boils came on him and from head to foot he was a mass of sores. Then his wife came to Job and said, Dost thou still trust God? Do so no more, but curse him, though he kill thee for it. Job said, Thou dost not speak wise words. When we have so much good from God, shall we not be con-tent to take our share of the ills he may send? In all this Job said not a word that was wrong. Now Job had three friends, who, when they heard of his hard lot, came to talk with him and cheer him. But when they saw him, the change was so great they did not know him. Then they rent their clothes and wept, and sat down on the ground near him, but did not speak for some time, for they could see that his grief was great. These friends thought that Job must have done some great sin, else these ills would not have been sent up-on him. When they spoke to him they said, If thou hast done wrong, do so no more, and God will free thee from thy pains. [Illustration: JOB, AND HIS FRIENDS.] Now Job knew that he had done no wrong, and he said to them, You came to soothe me, but what you say does not soothe me at all. Did I send for you, or ask you to help me? If you were in such grief as I am, I might say hard things of you and call you bad men. But I would not do so; but would speak kind words to you, and try to help you bear your ills, and to make your grief less. Then Job spoke of his own griefs, and said: O, that the Lord would put me to death that I might suf-fer no more. When I lie down at night I can-not sleep, but toss on my bed in pain and wish the day would dawn. Or, if I fall a-sleep for a while, I have the worst kind of dreams, so that I would be glad to die and wake no more in this world. O, that I had some one to speak to God for me, for he does not hear when I pray. Yet I know that he lives who will save my soul, and that he will come on the earth, and I shall rise up from my grave and see God for my-self. But when Job found that he could not die, nor be made well, but must still bear his pains, he grew cross, and was not at all like the Job of old. He found fault, and said that his griefs were too great, and that God was not kind to put him in such pain. His three friends did not try to calm him, or to cheer him with the hope that his woes would soon be at an end, nor did they bid him trust in God and seek help and strength from him. But they told him that he must have done some great wrong, else God would not have sent all these ills up-on him. This did not please Job, and he spoke to them in great wrath, and they spoke back in the same style. When they had talked in this way for some time, and had each of them said things they ought not to have said, they heard a voice speak to them out of a whirl-wind that swept by the place. It was the voice of God. And the voice spoke to Job and told him of the great works that God had done; that it was he who made the earth, the sea, and the sky. He sends the rain on the field to make the grass grow and the flow-ers to spring up. He sends the cold and the heat, the frost and the snow, and the ice that stops the flow of the streams. He sends the clouds, and the roar and the flash that come from them when the storms rage. He made the horse that is so swift and strong, and has no fear in time of war, but will rush in-to the fight at the sound of the trump. All this and more the voice spoke from the whirl-wind. And when God had told Job of all these great works, he asked him if he could do these things, or if he thought he was so wise that he could teach God what it was best to do. Then Job saw what a sin it was to find fault with God. And he was full of shame, and said: My guilt is great; I spoke of that of which I knew naught, and I bow down in the dust be-fore thee. God said to Job's three friends, I am wroth with you, for you did not speak in the right way to Job. Now, lest I pun-ish you, take sev-en young bulls and sev-en rams and burn them on the al-tar, and ask Job to pray for you, for him will I hear. So they did as the Lord told them, and Job prayed for them, and God for-gave them their sins. In a short time Job was well once more. His pains all left him; and then his friends and all his folks came to see him and they had a good feast. And each man brought him a rich gift, and the Lord blest him more than he had done be-fore, and gave him twice as much wealth. He had great herds of sheep, and cam-els, and ox-en and ass-es, and large fields for them to roam in, and a host of men to care for them. So that he was a great man once more. And God gave him ten chil-dren: sev-en boys and three girls. And when these girls grew up, there were no maids in all the land so fair as they in face and form. And Job had great peace of mind, and dwelt at his ease for long, long years; and when he died he was an old, old man. CHAPTER XII. SAMUEL, THE CHILD OF GOD. THERE was a man of Is-ra-el who went up each year from the town of Ra-mah to a place called Shi-loh to pay his vows to the Lord of hosts. And his wife, whose name was Han-nah, went with him. The man's name was El-ka-nah. [Illustration: SAM-U-EL.] E-li was the high-priest at that time, and as he sat in the Lord's house he saw Han-nah on her knees with her eyes full of tears. And he spoke to her in a kind voice, and said: May God grant thee what thou dost ask of him. And Han-nah was glad at the high-priest's words, for she had asked God to give her a son. And the Lord gave Han-nah a son, and she called his name Sam-u-el, which means "Asked of the Lord." Sam-u-el was quite young when Han-nah took him up to the house of the Lord at Shi-loh. And when they brought the child to E-li, Han-nah said, I am the wo-man that stood by thee here and prayed to the Lord. For this child did I pray, and the Lord heard me and gave me what I asked for. So I have brought him to the Lord; so long as he lives shall he be the child of God. For this was the vow she made if God would give her a son. And Sam-u-el was left to stay with E-li in the Lord's house. Now E-li had two sons, and they were priests in the Lord's house. But they were not fit for the place, for they were bad men, and broke God's laws. And by their sins they kept men from the house of the Lord. But Sam-u-el, though a young child, did what was right and pleased the Lord. And his moth-er made him a coat, and brought it to him each year when she and her hus-band went up to Shi-loh. And E-li spoke kind words to them, and asked the Lord to bless them for the sake of the child whom they gave to him. Now E-li was an old man, and when he heard of all the things his sons had done, he did not drive them out of the Lord's house as he should have done, but let them go on in their sins. He cared more to please his sons than he did to please the Lord. [Illustration: HAN-NAH PRE-SENTS SAM-U-EL TO E-LI.] One night when E-li and Sam-u-el lay down to sleep, the child heard a voice speak his name. And he said, Here am I. And he got up and ran to E-li, for he thought it was his voice, and he said, Here am I, for thou did'st call me. E-li said, I did not call thee, my son. Go back, and lie down. And the lad did so. In a short time he heard the same voice say, Sam-u-el--Sam-u-el. And he rose at once and went to E-li, and said to him, Here am I, for thou did'st call me. But E-li said, I did not call thee, and sent the lad back to his bed once more. Then Sam-u-el heard the voice a third time, and went to E-li and said, Here am I, for thou did'st call me. And E-li knew it was the Lord who spoke to Sam-u-el. And he said to the lad, Go, lie down, and if he call thee, say, Speak, Lord, for I hear thee. And Sam-u-el went and lay down. And the Lord came for the fourth time, and called, Sam-u-el--Sam-u-el! And Sam-u-el said, Speak, Lord, for I hear thee. And the Lord told Sam-u-el all that he meant to do to the house of E-li. He had let his sons go on in their sins, and they were to be put to death in a way that would make men fear God. Sam-u-el lay still till day-light. Then he rose, but did not dare to tell E-li what God had told him. But E-li called him and said, What did the Lord say to thee? I pray thee hide it not from me. So Sam-u-el told E-li all that the Lord had said. When E-li heard it, he said, It is the Lord, let him do what he thinks is best. And Sam-u-el grew, and the Lord was with him and blest him, and it was known to all that he was one of God's saints, who could fore-tell things that were to take place. Such wise men were some-times called seers. The words which God spoke to Sam-u-el came true; for the chil-dren of Is-ra-el went out to fight the Phil-is-tines, and a host of them were slain. Those who came back said, Let us take the ark out with us to save us from our foes. [Illustration: CAP-TURE OF THE ARK.] Now God had not told them to take the ark, and it was a sin for them to touch it. They should have put their trust in the Lord, and looked to him for help. But they sent to Shi-loh for the ark, and E-li's two sons came with it. When it was brought to the camp the Jews gave such a shout that the earth shook with the noise. And when the Phil-is-tines heard it, they said, What does it mean? And they were told that the ark of the Lord had been brought to the camp of Is-ra-el. And they were in great fear; for they said, God is come to the camp! Woe un-to us, for this is the first time such a thing has been done! And they said, Let us be strong and fight like men, that we may not be slaves to these Jews! So they fought once more with the Jews, and slew a host of them, and the rest fled to their tents. And the ark of the Lord fell in-to the hands of the foe, and E-li's two sons were slain. And the same day a man ran down to Shi-loh, with his clothes rent, and bits of earth on his head to show his grief. E-li sat on a seat by the way-side, where he kept watch, for he was in great fear lest harm should come to the ark of God. And when the man came through the crowd and told that the ark was lost, all cried out with great fear. And when E-li heard the noise, he said, What is it? What do those sounds mean? For his eyes were dim with age, and he could not see. And the man ran up to E-li and said, I am he that came out of the fight, and I fled from there to-day. And E-li said, What word hast thou, my son? [Illustration: THE RE-TURN OF THE ARK.] And he said that Is-ra-el had been put to flight with great loss, his two sons were dead, and the ark of God in the hands of the Phil-is-tines. When the man spoke of the ark of God, E-li fell off the seat by the side of the gate, and broke his neck, and died there. And he had been a high priest and a judge in Is-ra-el for two-score years. And the ark of God was with the Phil-is-tines for more than half the year, and to each place where it was sent it brought great grief. So at last they sent for their wise men, and said to them, What shall we do with the ark of the Lord? To what place shall we send it? And the wise men told them to make a new cart, and tie two cows to it, but to bring the calves home with them. Then they should put the ark on the cart, and let the cows draw it where they would. If the cows should leave their calves and go down to the land of Is-ra-el, it would be a sign that the Lord was their guide, and that he had sent these ills on the Phil-is-tines for their great sins. But if the cows did not take the ark, it would show that the Lord did not want it back, and that all these ills they had to bear had come by chance, and were not sent from the Lord. So the Phil-is-tines did as their wise men said. They took the two cows and tied them to the cart, and shut up their calves at home. And they laid the ark on the cart, and let the cows go where they chose. And the cows took the straight road to the land of Is-ra-el till they came to a place called Beth-she-mesh. The Jews who dwelt there were out in the wheat fields. And the cows brought the cart to the fields of a man named Josh-u-a, and stood there by a great stone. Then some of the men of Le-vi came and took the ark and set it on the stone. And they broke up the cart, and burnt the cows as a gift of praise to the Lord. CHAPTER XIII. SAMUEL THE MAN OF GOD. WHEN E-li died, Sam-u-el was made a judge in Is-ra-el. And he went from place to place to teach men the law. And as the ark had not been brought back to Shi-loh, Sam-u-el built an al-tar in his own house and served God there. The chil-dren of Is-ra-el set up strange gods, and the Phil-is-tines went to war with them. And Sam-u-el told them to give up their false gods and serve the Lord, and he would save them from their foes. And they did so. And he said, Come up to Miz-peh, and I will pray to the Lord for you. And they came to Miz-peh, and gave their hearts to the Lord, and were in grief for their sins. And when the Phil-is-tines heard they were at Miz-peh, they went up to fight them. And the chil-dren of Is-ra-el were in great fear, and Sam-u-el plead for them, and when the fight came on the Lord sent a fierce storm that put the Phil-is-tines to flight, and they fled from the field with great loss. And Sam-u-el set up a stone at Miz-peh, and gave it the name of Eb-en-e-zer--"The Stone of Help." When Sam-u-el was an old man he set his two sons to judge Is-ra-el. But his sons were not just men, and did not rule as their fath-er had done. If a man did wrong, they would say it was right if he paid them for it. And the wise men came to Sam-u-el, and said to him, As thou art old, and thy sons walk not in thy ways, make us a king to judge us. Sam-u-el felt hurt when they asked him to choose a king, and asked the Lord to tell him what to do. And the Lord told Sam-u-el to choose a king for them. Now there was a man whose name was Kish, and he had a son whose name was Saul, a tall young man of fine form and good looks. And the ass-es of Kish were lost. And he said to Saul, his son, Take one of the men with you, and go find the ass-es. And they went a long way and could not find them. And Saul said to the man with him, Come, let us go back, lest my fath-er think we are lost. [Illustration: THE STONE OF HELP.] And the man said to Saul, There is a man of God here, and what he says is sure to come to pass. It may be that he can tell us what we ought to do Saul said, Thy word is good; come, let us go. And they went to the town where Sam-u-el, the man of God, was. And they met him on their way. And the Lord made it known to Sam-u-el that this was the man he should choose to reign in Is-ra-el. And Saul drew near to Sam-u-el, and said, Tell me, I pray thee, where the seer's house is. And Sam-u-el said, I am the seer; and the ass-es that were lost are found. And he took Saul and his man to his own house, and made them spend the night there. The next day Sam-u-el took Saul to the roof of his house, and had a talk with him. Then they went out on the street, and as they drew near the gate of the town, Sam-u-el said to Saul, Bid thy man pass on, but do thou stand still for a while, that I may show thee the word of God. Then Sam-u-el took a horn of oil and poured it on Saul's head. This was done when a man was made a high-priest; and the same thing was done when he was made a king. And God was pleased with Saul, and gave him a new heart; but as yet none but these two knew that Saul was to be King of the Jews. Sam-u-el spoke to the chil-dren of Is-ra-el and told them once more all that the Lord had done for them, how he had brought them out of the land of E-gypt, and set them free from their foes, and yet they would not serve the Lord, but cried out for a king. So he bade them all go up to Miz-peh that the Lord might choose them a king. [Illustration: SAUL IN HIS HID-ING PLACE.] And the Lord chose Saul. But when the men went to seek for him, they could not find him. And the Lord said, He hath hid in the midst of the stuff. And they ran and brought him out, and he was so tall that all the rest had to look up to him. And Sam-u-el said, This is he whom the Lord hath sent to rule thee. There is none like him, as thou canst see. And they all cried out, God save the king! Then Sam-u-el told them what they were to do, and how the king was to rule, and wrote it down in a book. When Saul had been king for two years, he set out with his son, Jon-a-than, to fight the Phil-is-tines. And a great host went with them. And the Phil-is-tines had more men than they could count. And when the Jews saw the strength of their foes, they were in great fear, and ran and hid in caves and pits, or fled to the high hills where the rocks would screen them. So there were but few left to go out with Saul, and they shook with dread. And Saul came to Gil-gal, where he was to meet Sam-u-el, but he was not there. Sam-u-el had told him to wait for him, and he would tell him what he was to do. But at the end of a week Saul had the flesh brought to him and laid on the stone, and he set fire to it, that the flame might rise to God and bring peace to the land. And as soon as Saul had done this thing, Sam-u-el came. And Saul went out to meet him, that he might bless him. And Sam-u-el said, What hast thou done? And Saul told of the strait he was in, and that the Phil-is-tines were near in great force, and said that when Sam-u-el did not come he felt that he must send up a plea to God for aid in this hour. Sam-u-el told him that he had done wrong. When the Lord told him to wait, he should wait. And now his reign would be a short one, and God would choose a new king to take his place. In those days men fought with bows and ar-rows. And while the Jews were held as slaves by the Phil-is-tines they would not let them have swords or spears, lest they should rise up and kill them. And they sent all the smiths out of the land, lest they should make these things for the chil-dren of Is-ra-el. So when they went out to fight none of them had a sword or a spear but Saul and his son. In those days men wore coats of mail, and bore a shield with them so as to ward off the darts. These shields were made of a thick piece of wood, on which the skin of an ox was stretched when dried. Jon-a-than, Saul's son, wore a coat of mail, and had a man to bear his spear and his shield when he did not care to use them. And he said to his man, Come, let us go to the camp of the Phil-is-tines. For it may be that the Lord will help us. And the man said he would go. Jon-a-than said this should be their sign: They would go where the foe could see them, and if they said, Wait there till I come to you, they would know the Lord did not mean to help them. But if the Phil-is-tines said, Come up to us and we will show you some-thing, they would go up, for the Lord would be with them. So Jon-a-than and his man stood out where the foe could see them. And the Phil-is-tines made sport of them, and cried out, Come up to us, and we will shew you some-thing. And the two went up the rocks on their hands and feet, and fought with the Phil-is-tines, and slew a score of them. And the Lord shook the earth, so that the Phil-is-tines were in great fear. Now Saul and the men who were with him did not know what his son had done. But his watch-man, who was on the look-out, saw that there was a fight in the camp of the Phil-is-tines, and told Saul of it. And Saul and his men went to join in the fight. And all those who had hid in caves and holes, or up on the mount, when they heard that the Phil-is-tines had fled, went with Saul, and Is-ra-el won the day. But Saul did not de-sire to please the Lord in all things. For when the Lord sent him out to fight King A-gag, he told Saul to wipe him and all he had from the face of the earth. But Saul kept back some of the spoils, the best of the sheep and lambs, and did not put the king to death as he should have done. And the Lord told Sam-u-el that Saul was not a good king, and his reign should be short. And it made Sam-u-el sad to hear this, and he prayed to God all night. Then he had a talk with Saul, who did not look at his sins in the right light. And Sam-u-el told him that his reign as king would soon be at an end. [Illustration: DA-VID A-NOINT-ED BY SAM-U-EL.] God told Sam-u-el not to mourn for Saul, but to go down to Beth-le-hem, to the house of a man named Jes-se, one of whose sons was to be made king. And the Lord said he was not to look for one with a fine face or form. For the Lord sees not as man sees, and he looks on the heart. So he went down to Beth-le-hem, and did as the Lord told him. And Jes-se had his sev-en sons pass one by one be-fore Sam-u-el. And Sam-u-el thought that the first-born must be the one whom God chose to be king. But the Lord told him he was not the one. And they all went by, and not one of them was the one on whom God had set his seal. And Sam-u-el said to Jes-se, Are these all thy sons? And Jes-se said, No there is yet one left; but he is quite a lad, and is now in the field where he cares for the sheep. And Sam-u-el told Jes-se to send for him at once. And Jes-se sent for him, and he was brought in, and his cheeks were red, and his eyes bright. And the Lord said to Sam-u-el, Rise--for this is he. And Sam-u-el rose, and took the horn of oil and poured it on the young man's head. So the Lord chose Da-vid to be king when Saul should be put out of the way. And Da-vid felt a great change in his heart, for the Lord was there to make him strong and wise, and fit for the high place he was to fill. But there was no peace in Saul's heart, and his mind was ill at ease. And his men said it might soothe him to have some one play on the harp. For sweet sounds will some-times calm the mind. So Saul said, Find a man who can play well on the harp, and bring him to me. And one of them said that he knew such a man. He was the son of Jes-se, who dwelt at Beth-le-hem, and his name was Da-vid. And Saul sent men to Jes-se and told him to send Da-vid, his son, who kept the sheep. And Da-vid came to Saul, and stayed with him to wait on him. And when Saul was sad and ill at ease, Da-vid would take his harp and play for him, and he would soon be well. CHAPTER XIV. DAVID AND SAUL. WHILE Saul was yet king, the Phil-is-tines came forth once more to fight the chil-dren of Is-ra-el. And Saul and his men went out to meet them. There were two high hills on each side of a deep vale, and from these two hills the foe-men fought. The Phil-is-tines had on their side a man who was more than ten feet high. He wore a coat of mail, and was bound with brass from head to foot, so that no sword or spear could wound him. And he cried out to Saul's men, Choose a man from your midst and let him come down to me. If he can fight with me and kill me, then we will be your slaves. But if I kill him then you must serve us. I dare you to send a man to fight with me. When Saul and his men heard these words they were in great fear, for there was no one in their ranks who would dare fight with such a gi-ant. And each morn and eve, for more than a month, this great man, whose name was Go-li-ath, drew near Saul and his troops and dared them to send a man out to fight him. Now when the war broke out three of Jes-se's sons went with Saul, but Da-vid went back to Beth-le-hem to feed sheep. And Jes-se said to Da-vid, Take this parched corn and these ten loaves of bread, and run down to camp and bring me back word how thy broth-ers are. And Da-vid rose up the next morn, and found some one to take care of his sheep, and went as his fath-er told him. And he came to the camp just as the men were on their way to the fight, and the air was filled with their shouts. And he left the goods he had brought in the care of a man, and ran in the midst of the troops, and spoke to his three broth-ers. And while he stood there, Go-li-ath came out from the ranks of the Phil-is-tines, and dared some one to fight with him. And Da-vid heard his words. And the men of Is-ra-el fled from his face. And Da-vid heard them speak of what would be done to the man who should kill him; for the king would give him great wealth, and set him in a high place. And Da-vid spoke to the men near him, and made use of strong words. And his broth-ers told him to go home and take care of his sheep, for it was just a trick of his to come up to camp that he might see the fight. [Illustration: DA-VID BE-FORE SAUL.] Da-vid said, I have done no wrong! and the men to whom he spoke went and told Saul what he had said. And Saul sent for him, but did not know that he was the same one who used to play on the harp for him. And Da-vid told Saul he would go out and fight the great man from Gath. And Saul said, Thou art but a youth, and he has been a man of war all his days. Then Da-vid told Saul how he had fought with and slain the wild beasts that came out of the woods to eat up the lambs of his flock. And, said he, this man is no more than a wild beast, and the Lord will save me from him as he did from the paw of the li-on and the bear. And Saul said, Go, and the Lord go with thee. And Saul put on him a coat of mail, and clothed him in brass from head to foot, and hung a sword at his side. But Da-vid took them all off, and said, I have not tried them, and can-not use them. And he took his staff in his hand, and chose five smooth stones from the brook and put them in a bag that he wore. And his sling was in his hand when he drew near to Go-li-ath. Go-li-ath came near to Da-vid, and when he saw what a youth he was, he drew up his head with great scorn. Da-vid ran to meet him, and put his hand in his bag and drew forth a stone, and slung it, and struck Go-li-ath on the fore-head with such force that the stone sank in through the bone and he fell on his face to the earth. [Illustration: DA-VID WITH GO-LI-ATH'S HEAD.] Then Da-vid ran and stood on Go-li-ath, and drew his sword from its sheath, and slew him and cut off his head. And when the Phil-is-tines saw that the man in whom they had put their trust was dead they fled. And Da-vid came back from the fight with the head of Go-li-ath in his hand, and was brought to Saul. And Saul would not let Da-vid go back to his own home, but made him stay with him. And Jon-a-than fell in love with him, and to show his love, took off all the rich clothes he had on and put them on Da-vid, and gave him his sword, his bow, and his belt. And Da-vid did as Saul told him, and all who saw him were pleased with him, and Saul put him at the head of his men of war. But when King Saul and his men went through the towns on their way back from the fight, the folks came out and sang and danced to praise them for what they had done. But they said more in praise of Da-vid than of Saul, and when Saul heard it he was wroth, and from that day ceased to be Da-vid's friend. The next day Da-vid stood near Saul with his harp in his hand to play him some sweet tunes. And Saul held a spear in his hand, and he cast it at Da-vid so that it would go through him and pin him to the wall. But Da-vid saw it and took a step one side, and it did him no harm. Twice was this done, and when Saul found that he could not hurt Da-vid, he was in great fear of him, for he knew the Lord was with him. So he drove Da-vid from his house, and sent men to lay in wait to kill him. [Illustration: JON-A-THAN AND DA-VID.] But Da-vid fled from them and ran to the place where Jon-a-than was, and said to him, What have I done that the king seeks my life? Now Jon-a-than did not know that the king meant to kill Da-vid, so he said to him, Thou shalt not die. My fath-er would have told me if he meant to kill thee. But Da-vid said it was true. The next day was to be a feast day, and the king would look for Dav-id to come and eat with him. But Da-vid was in such fear of Saul that he did not care to go, and begged Jon-a-than to let him hide him-self for three days. If the king asks where I am, said Da-vid, tell him that thou did'st give me leave to go home. Jon-a-than told Da-vid that at the end of the three days he should come and hide in the field near a rock that was there. And Jon-a-than said he would shoot three ar-rows as if he took aim at a mark. And he would send a lad out to pick them up. And if he said to the lad, Go, find them, they are on this side of thee, then Da-vid might know that all was at peace and the king would do him no harm. But if he should cry out that the darts were be-yond the lad, then Da-vid would know that he must flee, for the king meant to do him harm. So Da-vid hid him-self in the field; and when the feast day came Saul sat down to eat with his back to the wall. And he saw that Da-vid was not in his place, but said not a word. The next day when he found Da-vid was not in his place, Saul said to his son, Why comes not Da-vid to eat these two days? Jon-a-than said that Da-vid pled so hard for leave to go home to his own folks, that he had told him to go, and that was why he was not at the feast. Then Saul was in a great rage, and said to his son, As long as Da-vid lives thou canst not be a king. Send for him, and bring him here that he may be put to death. And Jon-a-than said, Why should he be slain? What hath he done? [Illustration: JON-A-THAN SHOOT-ING THE AR-ROWS.] Saul threw his spear at Jon-a-than. And the young man knew by this that the king meant to kill Da-vid. So the next morn the king's son went out to the field, and took a lad with him. And he said, Run now, and pick up the ar-rows that I shoot. And as he ran, Jon-a-than sent a dart o'er his head; and when the lad came to the place where it fell, the king's son cried out, It is be-yond thee. Make haste, and stay not. Da-vid heard these words and knew that he must flee, for if Saul caught him he would kill him. The lad brought the darts to Jon-a-than, and did not know why the king's son had shot them and called out to him as he did. And Jon-a-than gave him his bow and ar-rows, and sent him back to town with them. As soon as the lad was gone, Da-vid came out from the place where he was hid, and fell on his face to the ground, and bowed three times. Then he rose and threw his arms round Jon-a-than's neck, and the two friends wept as if their hearts would break. Then Da-vid fled from Saul, and hid in the woods and caves. Saul went out with a large force of men to seek Da-vid on the rocks where the wild goats fed. And Saul came to a cave, and went in to lie down and rest. Da-vid and his men were in the cave, but Saul could not see them. And the men wished to kill Saul; but Da-vid would not let them. While he was there Da-vid stole up to Saul and cut off a piece of his robe. And Saul did not know it. [Illustration: DA-VID AND SAUL.] When Saul went out of the cave, Da-vid went out af-ter him and cried out, My lord and my king! And when Saul looked back, Da-vid bowed down to him with his face to the earth. And he told Saul to pay no heed to those who said he meant to harm the king. For if he had sought to kill Saul he might have done so that day while he was in the cave. And Da-vid showed Saul the piece of his robe he had cut off. And some bade me kill thee, said Da-vid, but I would not, for thou art my lord and my king. Then Da-vid held up the piece of cloth he had cut from Saul's robe, and said, Since I was so near thee as to cut this off and did not kill thee, thou may'st know that I have no wish to harm thee. Yet thou dost hunt for me to kill me. Let the Lord judge 'twixt thee and me, and save me from thy hand, and save thee as he will, for I will not harm thee. When Saul heard Da-vid speak thus, all hate went out of his heart, and he wept as he said, Thou hast done good to me for the wrongs I did thee, and may the Lord bless thee for it. Now I know that thou wilt some day be the king of Is-ra-el. And Saul went home, and Da-vid and his men went back to the cave. But Da-vid knew that he could not trust Saul, so he fled to the land of the Phil-is-tines, and he and his men dwelt there in the town of Gath for the space of a year and four months. [Illustration: DA-VID TAKES GO-LI-ATH'S SWORD.] While he was there, the Phil-is-tines went out to fight with Saul once more, and when he saw what a host of them there was, his heart shook with fear. He asked the Lord what he should do, but the Lord did not come to him in dreams, or speak one word to him. Sam-u-el was dead, and the Lord had said it was a sin to go to a witch, or a seer, to find out the things that would take place, and Saul had sent all these folks out of the land. But now he was in such a strait that he felt he must have help of some sort. And one of his men told him there was at En-dor a witch who could work strange charms, and fore-tell what was to take place. So the king drest him-self so that he would not be known, and went at night with two of his men to see the witch of En-dor. And he said to her, Bring me up him whom I shall name to thee. And the witch said to him, Dost thou not know that Saul has sent all those that work charms out of the land? And why dost thou set a snare for my life, so that I will be put to death? And Saul said, As the Lord lives there shall no harm come to thee for this thing. Then the witch said, Whom shall I bring up to thee? And he said, Bring me Sam-u-el. So the witch made strange signs and spoke strange words, and swept her wand round and round. And when she saw the form of Sam-u-el rise up, she cried with a loud voice, Why did'st thou not tell me the truth? for thou art Saul! And the king said, Have no fear. What did'st thou see? And the witch said, I saw an old man with a cloak round him. And Saul knew it was Sam-u-el, and bowed his face to the ground. And Sam-u-el said, Why hast thou brought me up? And Saul told him that he was in a great strait, that God had left him, and did not come to him in dreams or by the hand of wise men, and he thought that Sam-u-el might tell him what to do. Sam-u-el said, Why then dost thou ask of me if the Lord hath left thee? He hath done to thee just as he said he would. Thy reign is at an end, and Da-vid shall rule in thy stead. And he told Saul that the next day he and his sons would be dead, and Is-ra-el in the hands of the foes. When Saul heard these words he fell down in a swoon, for he had had no food for a day and a night. And the witch brought bread and bade him eat, that he might have strength to go on his way. And Saul and his men ate of the food, and went their way that night. Now the lords of the Phil-is-tines brought all their troops to a place called A-phek. And the king of Gath went there, and took Da-vid and his men with him. But the lords of the Phil-is-tines would not have the Jews in their midst lest they should turn on them and give them in-to the hands of king Saul. So Da-vid and his men had to leave the camp, and the Phil-is-tines went out to fight, and the men of Is-ra-el fled from them with great loss. The king's three sons were slain, and an ar-row struck Saul and gave him a bad wound. And Saul said to the man who bore his shield, Draw thy sword and put me to death. But the man did not dare to kill his king. So Saul took his own sword and fell on it, and thus died by his own hand. And when the man saw that Saul was dead, he fell on his sword and died with him. And when it was known that Saul and his sons were dead, the Jews fled from that part of the land, and the Phil-is-tines went to live there. In the course of a few years Da-vid was made king of Is-ra-el, and then went to live at Je-ru-sa-lem. He went to war, and took spoils of rich kings, and the Lord was with him, for he sought to do that which was right and just. Da-vid had two sons: Sol-o-mon and Ab-sa-lom. And in all the land there was no man with such a fine face and form as Ab-sa-lom, and he won much praise for his good looks. And he had a thick growth of long hair. But Ab-sa-lom had a bad heart, and his sins made Da-vid weep. But he did not scold Ab-sa-lom as he should have done, for the king was fond of his son, and so Ab-sa-lom went on from bad to worse. He told what he would do when he was king, and made friends with those who thought it a fine thing to be on good terms with the king's son. When he was two-score years of age, Ab-sa-lom said to the king, Let me, I pray thee, go up to Heb-ron to pay my vows. And Da-vid told him to go. But it was not to serve the Lord that Ab-sa-lom went, but to have him-self made king in-stead of Da-vid. And he took ten score men with him, who did not know why or where they went, and sent spies all through the land to speak in his praise and urge that he be made king. [Illustration: DA-VID FOR-GIV-ING AB-SA-LOM.] And when Da-vid heard of it he said to his men, Rise, let us flee from this place, lest Ab-sa-lom come and put us to death. And they all fled from Je-ru-sa-lem, and went to hide in some lone place. And when Ab-sa-lom came to Je-ru-sa-lem he went to one of Da-vid's friends and asked him what he should do to be made king. A-hith-o-phel, who had once been a friend of Da-vid, and had now gone with the king's son, had said that he would go out with a large force and come up with Da-vid when he was weak and faint, so that he would be in a great fright. Those who were with Dav-id would flee, and he would soon put the king to death. Then, of course, Ab-sa-lom would be king. But Ab-sa-lom would not do this till he had heard what Hu-sha-i said. Now Hu-sha-i was a true friend of Da-vid, and he told Ab-sa-lom to take more men than A-hith-o-phel had said, for he thought that would give Da-vid a chance to get out of the way. And Hu-sha-i sent two young men to tell Da-vid not to stop on the plains that night, but to cross the Jor-dan, lest he and all who were with him should be put to death. But a boy saw the two sons of the high-priest who were on their way to Da-vid, and went and told Ab-sa-lom. And the priest's sons ran to a house near by, and hid in the well. And the wo-man who kept the house spread corn on top so that no one could see that a well was there. And when Ab-sa-lom's men came in and asked the wo-man where the priest's sons were, she said they had gone on past the brook Ked-ron. And when the two could not be found the men went back. Then the priest's sons came up out of the well, and made haste to give to Da-vid the word that Hu-sha-i had sent. And at dawn Da-vid and all his men crossed Jor-dan. As soon as Ab-sa-lom had all the men he thought he would need, he set out to fight with Da-vid. And Da-vid drew up his men in line, and put Jo-ab at their head. And the king said, I will go out with you. But the men said he should not; so Da-vid staid by the gate and saw them go out to the fight, and bade them be kind to Ab-sa-lom for his sake. [Illustration: THE DEATH OF AB-SA-LOM.] The fight took place in a wood. Ab-sa-lom rode on a mule, and as the mule passed 'neath a great oak, Ab-sa-lom's head caught in a branch, and he hung in mid air, while the mule went off down the road. And a man saw it and told Jo-ab. And Jo-ab said, Why did'st thou not kill him? And the man said he would not kill the king's son, for he had heard Da-vid ask them to be kind to him. But Jo-ab said, I can-not waste time with thee. And he took three darts in his hand and thrust them through Ab-sa-lom, so that he died. And he was thrown in-to a pit that was in the wood, and a great heap of stones was piled on him. And all the men who had been with him went back to their tents. [Illustration: DA-VID HEAR-ING OF AB-SA-LOM'S DEATH.] Da-vid sat in the gate, and when men came back with news of the fight, he would ask of each one, Is Ab-sa-lom safe? And at last one of them said, May all the king's foes be as this young man is. Then Da-vid knew that Ab-sa-lom was dead, and he went to his own room and wept. And he cried out with a loud voice, O, my son, Ab-sa-lom; my son, my son Ab-sa-lom! I would that God had let me die in thy stead, O, Ab-sa-lom, my son, my son! Da-vid was king for two-score years, and was an old man when he died and had hosts of friends. And when he felt that his death was near, he bade his men take Sol-o-mon to a place called Gi-hon, and pour oil on his head. Then they were to blow the horn and cry out. God save King So-lo-mon. And this was done; and when Da-vid died, Sol-o-mon sat on his throne and ruled Is-ra-el. CHAPTER XV. SOLOMON, THE WISE MAN. SOL-O-MON gave his heart to God when he was young, and tried to lead a good life, and to do no wrong. And God spoke to him in a dream one night and said, Ask what I shall give thee. And So-lo-mon said, Grant me, I pray thee a wise mind that I may know right from wrong, and judge well those who look up to me as their king. This speech pleased the Lord, and he said, Since thou didst not ask me for great wealth, or for long life, or that thy foes might be put to death, I will make thee wise, and will give thee both great wealth and a long life if thou wilt serve me and keep my laws. There came two wo-men to the king. And one of them said, My lord, I and this wo-man live in one house, and we each of us had a son. And this wo-man's child died in the night, and while I slept she came and took my child from me, and laid her own child by my side. And when I woke, and went to feed my child, it was dead. And I knew it was not my son. It is your son. It is not; the child that lives is mine. The dead child is yours. [Illustration: THE JUDG-MENT OF SOL-O-MON.] In this way they spoke, and the king heard them, and said, Bring me a sword! And a sword was brought to him. And the king said, Cut the live child in two, and give half to one and half to the oth-er. When the real moth-er of the child heard these words she cried out, O my lord, give her the child, but do not kill it. But the oth-er said, Cut it in half, and let it not be hers or mine. Then the king told his men to give the child to the one who tried to save its life, for he knew that she was the moth-er. And it was to find this out that he sent the men for the sword, and not to take the child's life. [Illustration: SHIPS OF SOL-O-MON.] When Sol-o-mon had been king for four years, he laid out the plan that Da-vid had made for the house of the Lord. He had a talk with Hi-ram the king of Tyre, and told him that it was time to build the house. And the King of Tyre was glad, and did all he could to aid him. He sent So-lo-mon great trees from the woods, and sent him men to help in the work; men who had skill with the ax, and with fine tools of all sorts. The house was built of stone, and each stone was hewn from the rock, cut so as to fit in the wall ere it was brought to the place where it was to stand, so that no ax nor tools should be used in the house when it was put up. The walls of the rooms were in-laid with gold, and gems, and the floor of the place where the ark was kept was of pure gold, and in front of the shrine were loops and chains of fine gold. The doors of the house were made of the wood of the fir tree, and they were carved with great skill, and touched up with gold. It took Sol-o-mon sev-en years to build the house of the Lord; and when it was done he made a feast, and the priests brought the ark of the Lord from Mount Zi-on where Da-vid kept it. And all the tribes of Is-ra-el came to Je-ru-sa-lem, that they might be there when the ark was brought. And when the ark was put in its place, and the priests came out, there was such a cloud in the house that all stood still. For the Lord was in the cloud. Then Sol-o-mon stood up, and with raised hands asked him to come down and dwell in the house, and to dwell in men's hearts, that they might walk in the right way, and love God all their days. [Illustration: QUEEN OF SHE-BA.] Now the fame of Sol-o-mon came to the ears of a rich queen, who dwelt at She-ba, and she thought she would like to see if this man was as wise and rich as he was said to be. She had a long way to come, and a great train came with her, and these brought loads of rich spice, and gold and sil-ver and gems of worth. And the queen had a talk with Sol-o-mon and he told her all she ought to know. And she said to the king, What I had heard of thee in my own lands I did not think could be true. So I came to see for my-self, and I find the half was not told to me. So she gave rich gifts to Sol-o-mon, and he gave rich gifts to her, and the queen went back to her own land. Now it was thought no sin in those days for a man to have more than one wife. And some of Sol-o-mon's wives had been brought up to serve false gods. And it was a sin for the king to wed with such. And as he grew old these wives made him serve their Gods, and turn from the true God whom he had been taught to love and fear. And this did not please to Lord, and he said that Sol-o-mon's son should not be king when Sol-o-mon died. For Da-vid's sake he would let him be a prince of two tribes all the days of his life. But ten tribes he would take from him. And foes rose up to plague Sol-o-mon, and for his sins he had to give up the peace and rest that had long been his. When he had been king for two-score years Sol-o-mon died, and his fame has come down to this day, for no man has been born in-to the world so wise and great as King Sol-o-mon. CHAPTER XVI. ELIJAH. A-HAB was the last of the six kings who ruled the ten tribes. And he made them serve Ba-al, and built a house for this false god. These acts did not please God, so he sent E-li-jah, a seer, to tell A-hab that for years and years there should be no rain in the land. And he told E-li-jah to hide near a brook from which he should drink, and the birds of the air would bring him food to eat. E-li-jah did as the Lord told him, and he drank from the brook, and the birds brought him his food from day to day. But as there was no rain, the brook dried up, and there was lack of food in the land. So the Lord told E-li-jah to go to the town of Za-re-phath, where a wo-man dwelt who would give him food. And when E-li-jah came to the gate of the town, a poor wo-man drew near him to pick up some sticks. And he said to her, Bring me a drink, I pray thee. And as she went, he said, Bring me, I pray thee, a bit of bread in thine hand. [Illustration: E-LI-JAH FED BY RA-VENS.] And she said, As the Lord lives, I have no bread in the house, and but a hand-ful of meal, and a few drops of oil. And I came out to pick up a few sticks that I might light the fire, and bake a small loaf for me and my son, that we may eat it and die. [Illustration: E-LI-JAH AND THE WID-OW's CHILD.] E-li-jah said, Fear not; go and do as thou hast said. But first make me a small loaf, and then make one for thee and thy son. For thus saith the Lord, The meal shall not waste, nor the cruse of oil fail till the day the Lord sends rain on the earth. So the wo-man went her way and did as E-li-jah told her, and there was from that time no lack of food in her house. But one day her son was ill, and he grew worse and worse, and then died. When E-li-jah heard of it, he said, Give me thy son. And he took the child from her arms and bore him to his own room, and laid him on his bed. And E-li-jah cried to the Lord, and said, O Lord, I pray thee let this child's soul come back to him. And the Lord sent back the soul of the child, and E-li-jah took the boy and brought him to his moth-er. And she said to E-li-jah, Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth. For three years there had been no rain in the land, and at the end of that time the Lord said to E-li-jah, Go show thy-self to A-hab, and I will send rain on the land. So E-li-jah went, and on the way he met with one of A-hab's head men, who loved the Lord. He knew E-li-jah, and bade him turn back, for the king would be sure to put him to death. But E-li-jah said that he would show him-self to A-hab that day. So the man told the king that E-li-jah was near, and the king came out to meet him. And he found fault with E-li-jah, for he thought he was to blame for the lack of food, and for the long drouth. E-li-jah told the king to have all those he ruled meet in a mass at one place. And when they came there, E-li-jah cried out to them, How long will ye turn your hearts from God? And he told them to prove which was the true God, Ba-al or E-li-jah's God. And he told them to bring two young bulls, and to take the flesh of one and lay it on the wood in front of Ba-al, and he would lay the flesh of the oth-er young bull on the Lord's al-tar. And he said, Call ye on your gods and I will call on mine, and let the God that sends down fire be the God whom we all shall serve. And they said it was a good plan. So they cried out from sun-rise till noon, O Ba-al hear us! But there was no voice or sign that their god heard them. E-li-jah said, Cry with a loud voice for he is a god. He may be a-sleep, or lost in thought. [Illustration: THE LIT-TLE CLOUD.] And they cried, and made a great noise, and at last fought with their knives till they drew blood. And E-li-jah said, Come near me. And they all came near to him. And E-li-jah took twelve stones, and built an al-tar to the Lord. And he put the flesh and the wood on it, and the wood was wet through and through. Then he cried out, Hear me, O Lord, hear me, and let it be known that thou art the true God. Then fire came down from on high and burnt up the flesh, and the wood and the stones, and the dust; and the ground that had been made so wet was as dry as it could be. And when the crowd saw this they all bowed down to the ground, and said, The Lord he is God! The Lord he is God! And they broke up the false gods, and gave their hearts for a while to the Lord. Then E-li-jah told A-hab that he might eat and drink, for the rain would soon set in. And he went to the top of a high mount to pray for rain. Not a cloud was in the sky. The sea was calm. But E-li-jah knew that he must watch, and wait, and pray, and the sign would come. At last there rose up out of the sea--that is, where the sea and sky seem to meet--a small cloud, the size of a man's hand. And soon the sky was black with clouds, and the wind blew, and there was a great storm of rain. Now A-hab had a bad wife, and when he told her what E-li-jah had done, she made a vow to kill him. And E-li-jah had to flee for his life. He was so worn out that when he came to a lone place he sat down in the shade of a tree and wished that he might die. While he slept, an an-gel drew near, at whose touch E-li-jah woke. And the an-gel said, Rise and eat. [Illustration: E-LI-JAH AND KING A-HAB.] And E-li-jah found food and drink set out for him. And he ate and drank, and then lay down and slept. And the an-gel came once more, and bade E-li-jah eat, that he might have strength to go on his way. And he sat up, and ate the food the Lord had sent, and it gave him such strength that he went with-out food for more than a month. And at the end of that time he came to Mount Ho-reb. And he went to a cave and lay down and slept there. And the Lord spoke to him, and said, Why art thou here, E-li-jah? And E-li-jah said the chil-dren of Is-ra-el had not kept their word, but had gone back to their false gods, and slain all those who sought to turn them from their sins. And I have fled from them, said E-li-jah, for they seek my life. [Illustration: E-LI-JAH IN THE WIL-DER-NESS.] The Lord said, Go forth, and stand on the mount. And there came a great wind that split the high hills, and broke up the rocks. But the Lord was not in the wind. Then the earth shook, so that there was no firm ground on which to walk; and smoke came up out of the great cracks that were made. But the Lord was not in the earth-quake. Then there came a still, small voice. When E-li-jah heard it he hid his face in his cloak, and went out and stood at the door of the cave. And the voice said, Why art thou here, E-li-jah? And El-li-jah said that he fled from those who sought to kill him. And the Lord told him to leave the cave, and go back and pour oil on the head of E-li-sha, who was to take his place. And E-li-jah found E-li-sha at work with the plough in a large field. And as he went by him he threw his cloak round E-li-sha. And E-li-sha knew that this meant he must leave all and go with E-li-jah. And he went home to bid fare-well to his dear ones there, and then came back to be near E-li-jah and to wait on him. [Illustration: E-LI-JAH GOES TO HEAV-EN.] Now the time drew near when E-li-jah was to leave the earth. And he and E-li-sha stood near the shore of the Jor-dan. And E-li-jah took his cloak and struck the waves, and they made a wall on each side, and the two men went through on dry land. And as they stood on the oth-er side, E-li-jah said to E-li-sha, Ask what I shall do for thee, ere I leave thee. And E-li-sha said, Let me, I pray thee, be twice as good and wise as thou. E-li-jah said, Thou dost ask a hard thing. But if thou dost see me when the Lord takes me from thee, then it shall be so. But if thou dost not see, then it shall not be so. So they went on, and while they yet spoke, there came a great light in the sky, and the clouds took on strange forms. And E-li-jah was caught up as if by a whirl-wind, and E-li-sha cried out as he saw him pass through the sky, but he was soon out of sight, and E-li-sha saw him no more. CHAPTER XVII. ELISHA. AS E-li-jah rose from the earth he let his cloak fall on E-li-sha. And E-li-sha went down to the Jor-dan, and took the cloak and struck the waves, and they stood up on each side, so that he went a-cross dry shod. And it was made known to all the seers and wise men that E-li-sha had been called to fill E-li-jah's place, and he gave proof that the Lord was with him. As E-li-sha went from Jer-i-cho to Beth-el, some young folks ran out and made fun of him, and cried, Go up, thou bald head! Go up, thou bald head! E-li-sha turned back, and asked the Lord to take them in hand. So the Lord sent two great bears out of the wood, and they fell on the chil-dren and tore o-ver two-score of them. [Illustration: THE CHIL-DREN OF BETH-EL.] One day E-li-sha came to Shu-nem, where a rich wo-man dwelt. And she bade him come in and eat. And as oft as he went that way, he made it a rule to stop and take the food and drink she set out for him. And she had a room built for him on the side of her house, and put a bed and a chair in it, that he might go in and out as he chose, and have a place to rest in. And one day when he was in this room, he sent for the wo-man to come to him. And he said to her, What can I do to pay thee for all thy kind care of us? Shall I speak to the king for thee? She said there was no need, that she sought no pay, and then left the room. E-li-sha said to his man, What is there that I can do for her? And the man said, She has no child. And E-li-sha said, Call her. And she came back and stood at the door. And when the man of God told her that she should have a son, she thought he did not speak the truth. And the word of the Lord came true, for in less than a year she had a son. And the child grew up, and went out one day to the field to see the men reap the corn. And while he was there he felt sick, and cried out to his fath-er, My head! my head! And his fath-er said to a lad, Take the boy home to his moth-er. And she took him, and he sat in her lap till noon, and then died. And she took the boy to E-li-sha's room, and laid him on the bed of the man of God, and then went out and shut the door. Then she sent for one of the young men, and had him bring an ass to the door, and she got on the ass, and bade the man drive as fast as he could till she told him to stop. She went till she came near Mount Car-mel. And E-li-sha saw her, and sent Ge-ha-zi out to meet her, and to ask her if it was well with her and with the child. And she said to him, It is well. But when she came to E-li-sha she fell at his feet, and Ge-ha-zi drew near to push her from the man of God. But E-li-sha said, Touch her not. She is in great grief, and the Lord has hid it from me and not told me of it. And the wo-man said, Did I ask thee for a son? Then he knew that the boy was dead. Then E-li-sha said to Ge-ha-zi, Take my staff, and go thy way with all speed. Stop to speak to no one. And lay my staff on the face of the child. And the moth-er of the child said, As the Lord lives, I will not leave thee. And E-li-sha rose and went with her, while Ge-ha-zi ran on a-head. And he laid the staff on the face of the child, but the child did not speak nor hear. And he ran out to meet E-li-sha and to tell him the lad did not wake. And when E-li-sha came to the house he found the child dead, and laid on his bed. So he went in the room and shut the door, and prayed to the Lord. Then he got on the bed, and lay on the child till his flesh grew warm. Then he left the room for a-while to walk up and down, and when he went back he lay on the child till its breath came back, and it gave signs of life. And he sent for the moth-er. And when she came to the room he said, Take up thy son. And she fell at the feet of E-li-sha, with thanks too deep for words, and then took her son in her arms and went out. There was a man in Sy-ri-a, who took charge of all the troops that went to war with the king. This man's name was Na-a-man, and he had done brave deeds, for which he held high rank, and was much thought of. But this man fell ill, and none but those of his own house would go near him. And there was no cure for him. But his wife had a maid to wait on her. And this maid said that if Na-a-man would go to E-li-sha she was sure that he would cure him. And Na-a-man came down to Sa-ma-ri-a with a note from his own king to the king of Is-ra-el. When the king of Is-ra-el read the note he was ve-ry wroth, and said, Am I God that I can bring the dead to life? For he thought that it was but a trick to bring on a war. [Illustration: E-LI-SHA AND THE CHILD.] When E-li-sha heard that the king rent his clothes, he sent word to have Na-a-man come to him. And Na-a-man drove up in fine style, and stood at the door of E-li-sha's house. And E-li-sha sent word to him to bathe at the Jor-dan sev-en times, and he would be made well. This put Na-a-man in a rage, for he thought that E-li-sha would come out to him and call on the name of God, and touch him so as to heal him. And he said, Are there not streams in Da-mas-cus in which I can bathe and be made well? And he went off in a rage. But some of his men drew near, and said, My lord, if he had bid thee do some great thing wouldst thou not have done it? Why not then do as he says, and wash and be clean? And Na-a-man gave heed to their words and went down to the Jor-dan. And he took sev-en baths, and then his flesh grew as soft and pink as the flesh of a child, and health and strength came back to him. And Na-a-man went back to E-li-sha's house, he and all his men, and he said, Now I know there is no God in all the earth but the God of Is-ra-el. Now the time drew near when E-li-sha was to die. And the king, Jo-ash, came to see him as he lay sick in bed. And E-li-sha said, Take the bow and the darts. And the king took them. And E-li-sha said, Put thy hands on the bow. And the king did so, and E-li-sha put his hands on the king's hands. Then E-li-sha said, Throw wide the east win-dow. And when this was done he said shoot. And the king shot; and E-li-sha told him that he should set Is-ra-el free from its foes. Then he said to the king, Take the darts. And he took them. And E-li-sha said, Strike them on the ground. And the king struck them on the ground three times, and no more. [Illustration: THE AR-ROW OF DE-LIV-ER-ANCE.] And the man of God was wroth with him, and said, Thou shouldst have struck five or six times, for then thou wouldst have laid the Sy-ri-ans low, now thou shalt smite them but three times. And E-li-sha died, and was laid in the ground. And one day as some of the folks went out with a dead man to lay him in the grave that was dug for him, they saw a band of thieves from the land of Mo-ab and did not dare to go on. So they put the dead man in the grave where E-li-sha lay. And as soon as the corpse touched the bones of E-li-sha the man came to life and stood on his feet. CHAPTER XVIII. JONAH, THE MAN WHO TRIED TO HIDE FROM GOD. THERE was a seer in Is-ra-el whose name was Jo-nah. And the Lord told Jo-nah to go to Nin-e-veh, a large town where there was great need of good men. But Jo-nah did not care to go there, so he ran down to Jop-pa and found a ship there that would set sail for Tar-shish in a few days. So he paid his fare, and went on board the ship to go to Tar-shish, where he seemed to think the Lord would not find him. But as soon as the ship was well on its way, the Lord sent forth a great wind, and the waves rose high, and the storm beat the ship, and it was blown here and there as if it were a toy. And those on board of her were in great fear, and cried out to their gods, and threw all the goods that were in the ship in-to the sea, so that she would not sink. Jo-nah was down in the hold, where he lay and slept, though the storm was so fierce. And the one who had charge of the ship came to him and said, What does this mean? Rise, and call on thy God to save us from ship-wreck. And the rest of the men said, Come, and let us cast lots that we may know who is to blame for this. [Illustration: JO-NAH IN THE STORM.] So they cast lots, and the lot fell on Jo-nah. And they said to him, Tell us, we pray thee, who has brought on us these ills. What is thy trade? where dost thou come from? where dost thou live? and of what tribe art thou? And he said I am a Jew, and have fled from the Lord who made the sea and sky. And the men were in great fear and said, Why hast thou done this thing? And what shall we do to thee that the sea may be still for us? For the waves were rough, and the winds blew a gale. And Jo-nah said to the men, Take me up and cast me in-to the sea; then shall the sea be calm for you, for I know it is for my sake that this great storm has come up-on you. The men did not want to drown Jo-nah, so they tried their best to bring the ship to land, but could not. Then they cried to the Lord, O Lord, we pray thee, count it no sin to us that we take this man's life, for thou, O Lord, hast sent this storm on us for some of his sins. So they took up Jo-nah, and cast him in-to the sea, and the sea grew still and calm. And when the men saw this they were in great fear, and brought gifts to the Lord, and made vows that they would serve him. Now the Lord had sent a great fish to the side of the ship to take Jo-nah in-to its mouth as soon as he was thrown in-to the sea. And Jo-nah was in-side the fish for three days and three nights. And he prayed to the Lord while he was in the fish; and cried to God to help him, and to blot out his sins. And God heard him, and bade the fish throw him up on the dry land. Then the Lord spoke to Jo-nah once more, and said, Rise, and go to Nin-e-veh, and preach to it as I bid thee. And Jo-nah rose and went. And when God saw them turn from their sins and pray to him, he did not do to Nin-e-veh as he said he would. But this did not please Jo-nah. He thought that Nin-e-veh should be brought low, for those who dwelt there were not good friends to the Jews. Then, too, Jo-nah's pride was hurt, for he knew that men would laugh at him, and have no faith in what he said, so he went out of the town and sat down by the road-side. And God made a vine to grow up there in one night, that Jo-nah might sit in its shade and find rest from his grief. And Jo-nah was glad when he saw the gourd. The next morn God sent a worm to gnaw the root of the vine, and it soon dried up. When the sun rose God sent a hot wind, and the sun beat on Jo-nah's head so that he grew sick and fell in a faint. And he was wroth, and had no wish to live. And God said to Jo-nah, Is it well for thee to be in such grief for the loss of a gourd? And Jo-nah said, Yes. There was good cause why he should feel as he did and long to die. Then the Lord said to him, Thou wouldst have had me spare this vine which cost thee nought, and which grew up in a night and died in a night. And why should I not spare Nin-e-veh--that great town--in which are hosts and hosts of young folks who do not know their right hand from their left? So God put Jo-nah to shame, and made him see what a sin it was to wish to crush Nin-e-veh just to please his own self and for fear men would laugh at him. And Jo-nah found out, what we all need to learn, that it is of no use to try to hide from God. CHAPTER XIX. DANIEL. THERE was a king of Bab-y-lon whose name was Neb-u-chad-nez-zar. And he sent one of his chief men to choose some of the young Jews who had been well brought up, that they might wait on him. The chief chose four youths whose name were Dan-i-el, Sha-drach, Me-shach and A-bed-ne-go. And these were brought to Bab-y-lon, that they might be taught as the king wished. And the Lord was with these four young men, and made them wise, and strong in mind, and fair of face. [Illustration: KING NEB-U-CHAD-NEZ-ZAR.] When they had been taught for three years they were brought to the king's house. And the king kept them near him, and made use of them, for he found that they knew ten times more than all the wise men in the whole realm. One night the king had a dream that woke him out of his sleep. And he sent for all the wise men--those who could read stars, and those who could work charms--to tell what the dream meant. And they all came, but none of them could tell the dream that had gone out of the king's own head. And no king, they said, would ask such a thing of wise men. The king was wroth at this and gave word that all the wise men should be put to death. And they sought Dan-i-el and his friends, that they might kill them. Dan-i-el said, Why is there such haste? And when he was told he went in to the king and said if he would give him time he would make his dream clear to him. In the night God showed the king's dream to Dan-i-el, and all that it meant was made clear to him. And Dan-i-el gave praise and thanks to God who had been so good to him. Then he went to the chief, and told him not to slay the wise men, but to bring him in to the king. Then Dan-i-el told the king his dream, and all that would come to pass, and when the king heard it he fell on his face be-fore Dan-i-el and said to him, It is true that your God is a God of gods, and a Lord of kings, and that nought is hid from him, since thou hast told me this dream. And the king made Dan-i-el a great man, and gave him rich gifts, and put him at the head of all the wise men in the land. Now king Neb-u-chad-nez-zar made a great god out of gold, and set it on one of the plains of Bab-y-lon. [Illustration: NEB-U-CHAD-NEZ-ZAR'S DREAM.] And one of the king's men cried out with a loud voice, and said it was the king's law that all should bow down to the god of gold that he had set up. And those who did not bow down were to be thrown in-to a great hot fire and burnt up. And some men brought word to the king that the three Jews would not serve his gods, or bow down to this one of gold which he had set up. These three men were brought to the king, and he said to them, Is it true, O Sha-drach, Me-shach, and A-bed-ne-go that ye will not serve my gods or bow down to the one of gold which I have set up? And he said he would give them one more chance, and if they did not bow down when they heard the call, they should be cast in the same hour in-to the flames. The three Jews said to the king, Be it known to thee now that we will not serve thy gods, nor bow down to the new one thou hast set up. And if we are cast in the fire, the God whom we serve will save us from death and bring us out of thy hands, O king. Then was the king in a great rage, and he sent word that a fierce fire should be made. And the three Jews were bound and thrown in-to the flames with all their clothes on. And the fire was so hot and they went so near that sparks flew out and killed the men who took up Sha-drach, Me-shach and A-bed-ne-go. These three Jews fell down in the midst of the flames, but soon rose to their feet, and the Lord would not let the flames burn them. When the king saw this he rose in great haste and said to his chiefs, Did we not cast three men bound in the midst of the fire? And they said, True, O king. And the king said, Lo, I see four men loose, and they walk through the flames and are not hurt, and the form of the fourth is like to the son of God. Then the king came to the door of the cage of fire and said to Sha-drach, Me-shach and A-bed-ne-go, Ye who serve the most high God, come forth, and come here. [Illustration: DWELL-ING WITH THE BEASTS.] And the three young Jews came forth out of the midst of the fire, and not a hair of their head was singed, nor were their clothes harmed, nor was the smell of fire on them. And the king praised the God who had shown that he would save from death those who put their trust in him. And the king made it a law that those who spoke ill of the God of Sha-drach, Me-shach, and A-bed-ne-go should be put to death, and their homes torn down, for there was no God who could save as he could. For a while the king served God and gave him praise for all he had done for him. But men who thought to please the king, spoke of his great wealth and praised all that he did, so that he grew vain and proud, and thought more of him-self than he did of God. And the king had a dream that made him shake with fear, and he sent for Dan-i-el. And Dan-i-el feared to tell the king the truth. But the king told him to speak out. Then Dan-i-el told him what would take place. And it all came on king Neb-u-chad-nez-zar. In the same hour his mind left him and he was not fit to reign. So he was thrust out of doors, and did eat grass with the beasts of the fields. And he lay on the ground, and was wet with the dews, and his hair grew so long that his flesh could not be seen, and his nails were like bird's claws. And at the end of the sev-en years Neb-u-chad-nez-zar raised his eyes to God, and his mind came back to him, and he spoke in praise of the most High. And Neb-u-chad-nez-zar was made king once more, and grew strong and great, and gave the praise to God; the King of kings, who could raise up those who were down, and bring down those who were full of pride. When Neb-u-chad-nez-zar died, a new king was on the throne of Bab-y-lon whose name was Bel-shaz-zar. And Bel-shaz-zar made a great feast, and much wine was drunk. And the king sent for the rich cups which his fath-er had brought from the Lord's house in Je-ru-sa-lem. And he and all at the feast drank from these cups, which was a great sin. In the midst of the feast there came forth a man's hand, that wrote on the wall of the king's house. And the king saw the hand, and was in great fear, and sent at once for all his wise men. [Illustration: THE WRIT-ING ON THE WALL.] But none of them could read what was on the wall, and the king knew not what to do. Then Dan-i-el was sent for, and the king said he should have great wealth and high rank if he could read the words on the wall. Dan-i-el said, Keep thy gifts, O king, and give thy fees to some one else. Yet will I read the words on the wall and tell you what they mean. For the God who gives thee life and takes care of thee, thou hast no word of praise. And so God sent this hand to write on the wall. ME-NE, ME-NE, TE-KEL, U-PHAR-SIN, which means that thy reign as king is at an end. When Dan-i-el had told what the hand wrote on the wall, and what the words meant, Bel-shaz-zar bade his men clothe him in red, and put a gold chain on his neck, and make it known that he was to be third in rank from the king. [Illustration: DAN-I-EL IN THE LIONS' DEN.] That same night Bel-shaz-zar was slain, and Da-ri-us took his place on the throne. Now Da-ri-us was pleased with Dan-i-el, and thought him such a wise and good man that he made him chief of a large force of men who held high rank. And this made these men hate Dan-i-el, and they tried to find out some ill that he had done that they might tell it to the king. But they could find no fault in him. Then they thought of a way in which they could harm him. They came to the king and asked him to make a law that if one should ask help of God or man for one month, he should be cast in-to a den of li-ons. They might ask help of the king, but of no one else. And the king told them to write down this law, and he put his name to it. When Dan-i-el heard of the law which the king had sent out he went to his home and knelt down three times a day with his face to Je-ru-sa-lem, and gave thanks to God first as he had done all his life. And the men who were on the watch to catch him in some crime, drew near his house and heard him pray to his God. So they went and told the king, and the king was wroth to think he had made such a law. And he tried his best to save Dan-i-el. But the men held him to his word, and said it would not do for him to change a law that had been made. Then the king bade them bring Dan-i-el and cast him in the den of wild beasts. And he said to Dan-i-el, Thy God, whom thou dost serve so well, will be sure to save thee. And a stone was brought and laid on the mouth of the den. [Illustration: ROCK GRAVE OF DA-RI-US.] Then the king went to his own house, but would take no food, nor did he sleep all that night. And at dawn he rose and went in haste to the den of wild beasts. And as he drew near he cried out with a sad voice, O Dan-i-el, canst thy God save thee from the li-ons? And Dan-i-el said, O king, my God hath shut the li-ons' mouths so that they have not hurt me, since I had done no wrong in his sight nor in thine, O king. Then the king was glad, and bade his men take Dan-i-el out of the den. And when he was brought out, there was not a scratch found on him, for his trust was in God, and God took care of him. Then the king had those men who found fault with Dan-i-el, thrown in-to the den--they and their wives, and their chil-dren--and the wild beasts were quick to eat them up. [Illustration: CY-RUS, KING OF PER-SI-A.] Then Da-ri-us made a law that all men should serve the God of Dan-i-el, who was the one true God. When Da-ri-us died, Cy-rus was made king. CHAPTER XX. THE GOOD QUEEN ESTHER. FAR back in the past, wise men had fore-told that the Jews would be kept out of Je-ru-sa-lem for three-score and ten years, and at the end of that time a king, Cy-rus, would let them go back to the land they came from. And he did so. Not all the Jews went back to their own land, but some of them made their homes in Per-si-a and else-where. And King A-has-u-e-rus was on the throne. In the third year of his reign he made a great feast. And he sent for Vash-ti, the queen, to throw off her veil and let his guests see how fair she was. But Vash-ti would not do it. Then the king was in a rage, and said to his wise men, What shall we do to Queen Vash-ti to make her know that the king's will is her law? And the wise men said, Vash-ti hath done wrong to the king and to all the lords of the land. For when this is told, wives will not do as their liege lords wish. They will say, The king sent word for Vash-ti, the queen, to be brought to him, but she came not. Let the king make a law and put Vash-ti from him and choose a new queen, that all wives, great and small, may take heed and do as they are told. The king and all the lords thought these were wise words. And the king made it a law that a man should rule in his own house. Then some of the king's men, whose place it was to wait on him, came to him and said it would be a good plan for him to have all the fair maids in the land brought to his house, that he might choose one of them to be queen, in the place of Vash-ti. And the king did as they said. Now there was a Jew in the king's house, whose name was Mor-de-ca-i. He was a poor man, and was there to wait on the king. And there was a maid named Es-ther, who was one of his kins-folk. And she was "fair of face, and full of grace." And when the word went forth from the king, scores and scores of fair young maids came to the king's house, and Es-ther came with them. And one of the king's men had them all in his charge. This man was so pleased with Es-ther that he was more kind to her than he was to the rest, and sent maids to wait on her, and put her and her maids in the best part of the house where the wo-men were. But Es-ther had not let it be known that her folks were Jews, for Mor-de-ca-i had told her not to tell it. [Illustration: ES-THER AND THE KING.] As soon as the king saw Es-ther he fell in love with her, and set the crown on her head, and made her queen in the place of Vash-ti. Then the king made a great feast, and gave gifts to the poor for the new queen's sake. And she had not yet made it known that her folks were Jews. Now two of the king's men, who stood on guard at the doors of his house, were wroth with the king and sought to kill him. And their plot was known to Mor-de-ca-i, who was a watch-man at the king's gate. And he told it to Es-ther, and she told it to the king, and both of the men were hung. And what Mor-de-ca-i had done to save the king's life was put down in a book. And in this same book was set down all that took place in the king's reign. Now there was in the king's house a man whose name was Ha-man. And the king gave him a high place, and bade those of low rank bow down to Ha-man. But the Jew at the gate would not bow when Ha-man went in and out. And the rest of the men who stood by told Ha-man of it. Now Ha-man was a vain man, and when he saw that Mor-de-ca-i did not bow to him as the rest did he was full of wrath. It had been made known to him that Mor-de-ca-i was a Jew. And so he told the king if he would make a law that all the Jews should be put to death, he would give him a large sum of gold and sil-ver. The king heard what Ha-man said, and then took his ring from his hand and gave it to Ha-man, and told him to do with the Jews as he thought best. The king gave him his ring that he might use it as a seal. And Ha-man set the scribes to work, and they wrote just what he told them, in the king's name. And when the wax was put at the end with the king's seal on it, it was the same as if the whole had been writ by the king's own hand. Men were sent out in haste to make the law known through-out the land, that all the Jews in Per-si-a were to be slain. And when this was done Ha-man and the king sat down to drink wine. When Mor-de-ca-i heard of the law that Ha-man had made, he rent his clothes and put on sack-cloth, and went out and cried with a loud cry. And he came and stood in front of the king's gate, though he could not pass through, for it was the law that none should pass who wore sack-cloth. And all through the land the Jews were in deep grief, so full of tears that they could eat no food; and not a few of them put on sack-cloth to show the depth of their woe. Queen Es-ther had not heard of the law, but her maids came and told her of the state Mor-de-ca-i was in. And her grief was great, and she sent food and clothes to him, and bade the men take the sack-cloth from him. But Mor-de-ca-i would take nought from their hands, nor change his clothes. Then the queen sent one of her head men, Ha-tach, to ask Mor-de-ca-i what was the cause of his grief, and why he had put on sack-cloth. And Mor-de-ca-i told Ha-tach of the law that had been made, and what a large sum Ha-man had said he would give to the king if he would kill off all the Jews in the land. And he told Ha-tach to tell the queen, and to show her what the scribes wrote, and bid her see the king and ask him to save the Jews. And Ha-tach took the word to the queen. Es-ther bade him tell her kins-man that it was well known that those who went in to the king when they had not been sent for, would be put to death. But if the king held out his gold wand it was a sign that he would spare their lives. The king has not sent for me for a month, said she. How then can I go to him? Mor-de-ca-i sent back word to the queen to think not that the king would spare her life if the Jews were put to death. And it might be that God had put her in the place she held that she might keep the Jews at this time. Then Es-ther sent word to him that he and all the Jews in the king's court should fast and pray for her, and not eat or drink for three days and three nights. I and my maids will do the same, said the queen, and I will go in to the king in spite of the law; and if I die, I die in a good cause. So on the third day af-ter the queen put on her rich robes, and went in and stood ve-ry near to the throne on which the king sat. [Illustration: ES-THER AT SHUS-HAN.] And when the king saw her, God put it in-to his heart to be kind, and he held out to her the gold wand that was in his hand. And the queen drew near, and touched the tip of the wand. Then the king said, What wilt thou, Queen Es-ther? and what wouldst thou ask of me? Were it half of my realm I would give it to thee. The queen said, If it please the king, I would like him and Ha-man to come this day to a feast I have made for them. And the king bade Ha-man make haste, and they both went to the feast. And while they drank the wine the king told the queen to make known her wish. But she put him off and said she would tell him the next day, if he and Ha-man would come to the feast that she would spread for them. And Ha-man's heart was full of pride, since the queen chose him and no one else to feast with her and the king. And when he went out he felt that all men ought to bow down to him. But Mor-de-ca-i would not. And Ha-man told all his friends how kind the king and queen were to him, and what high rank he held, and said that his life would be full of joy if it were not for the Jew at the king's gate. Ha-man's wife told him to fix a rope to a tall tree, and speak to the king the next day and have him hang the Jew. And Ha-man made a slip-noose at the end of a rope, and had the rope made fast to a tall tree. Now that night the king could not sleep. And he sent for the book in which was put down all that took place in the realm, and had it read to him. And when he who read came to the part which told what Mor-de-ca-i had done to save the king's life, the king said, How has Mor-de-ca-i been paid for this deed? And the man said he had had nought, and still kept watch at the king's gate. Then the king heard a step and sent one of his men to see who it was. Now Ha-man had come to the king's house to ask him to hang Mor-de-ca-i. And the man came back and said that Ha-man stood in the court. And the king said, Let him come in. So Ha-man came in. And the king said to him, What shall be done to the man who has won the praise of the king? And Ha-man thought, That means me, of course, and no one else. And he said to the king, Let the robes be brought that the king wears, and the horse he rides, and the crown which is set on his head. And let the robes and the crown be put on the man whom the king has in mind, and bring him on horse-back through the street of the town, and have men cry out, Thus shall it be done to the man who has won the praise of the king. And the king said to Ha-man, Make haste and take the robes and the horse as thou hast said, and do thus and no less to the Jew at the king's gate. But Ha-man went home, and was full of shame. And he told his wife and his friends of his hard fate. And while they yet spake the king's men came for him to go to the queen's feast. And while they ate and drank, the king bade the queen make known her wish. Ask what thou wilt; were it half my realm, I would give it to thee. Then the queen said, If it please thee, O king, take my life and spare the lives of all the Jews. For we have been sold and the truth has not been told of us, and we are to be put to death. The king said, Who is he, and where is he who has dared to do this thing? And the queen told him it was Ha-man. And Ha-man was in great fear as he stood face to face with the king and queen. The king rose in great wrath and went out of doors, and when he came in he saw Ha-man at the feet of the queen, where he went to beg her to save his life. And when the king was shown the rope and the tree on which Ha-man meant to hang Mor-de-ca-i he said, Hang _him_ on it. And they hung Ha-man, and the king's wrath left him. And on the same day the king gave Ha-man's house to Es-ther, and Mor-de-ca-i was brought in to the king, who had been told that he was a kins-man of the queen. And the king gave him the ring which Ha-man had worn, and the queen put him at the head of the house in which Ha-man had dwelt. But Es-ther was still sad at heart be-cause of the law that had been made, that all the Jews in the land should be put to death. And she went in once more to the king--though he had not sent for her--and fell down at his feet in tears. Then the king held out the wand of gold, and the queen rose, and stood be-fore the king and asked him to change the law and save the lives of the Jews. The king could not change the law, but he told Es-ther and Mor-de-ca-i to make a law that would please them and sign it with the king's seal. So they made a law that the Jews should kill all those who came to do them harm. And when Mor-de-ca-i came out from his talk with the king he had on a robe of blue and white, such as the king wore, and a gold crown on his head. And all the Jews were glad; and when the day came that Ha-man had set for the Jews to be slain, the Jews went out and fought for their lives and put their foes to rout. And grief gave place to joy, and a feast was held for two days. This feast was called the Feast of Pu-rim, which the Jews keep to this day. The Jews who had gone to Je-ru-sa-lem to build up its walls were still at work there. But there were foes to watch, and the poor Jews found fault with the rich ones, and there was strife in their midst from year to year. But when Ne-he-mi-ah went to their aid the Lord gave him strength to set things straight, and in a year the new wall was built and the gate put up. Then there was a great feast, and all the Jews gave praise and thanks to God. But they went back to their sins, and did not serve God as they ought. And kings fought for Je-ru-sa-lem and took it from their hands and made the Jews their slaves. And at last the Ro-mans came and took Je-ru-sa-lem and broke down its walls, and made the Jews serve them. And He-rod, who had led the Ro-mans to war, was made their king. He was a fierce, bad man, who would let no one rule but him-self. He put his own wife and two of his sons to death, and did all that he could to make folks hate and fear him. He tried to make the Jews think that he was one of their race, but he was not. He thought it would please them if he built up their House of God, so he set men to work to tear down the old and to put up the new, and they made use of much gold and sil-ver and fine white stones. There was no ark to put in it, for that had been lost, but a large stone was put in the place where the ark should have been. And it took He-rod more than nine years to build this House of God on the top of Mount Mo-ri-ah. And the way up to it was by a long flight of steps. This ends the Old Tes-ta-ment, which was made up of all the books that were kept by all the scribes from the time the world was made. [Illustration] The New Testament [Illustration: CHRIST IN THE TEM-PLE.] [Illustration: THE BABE OF BETH-LE-HEM.] History of the New Testament. CHAPTER I. THE BIRTH OF CHRIST. THE time was near for Je-sus to come on the earth. God had told Ad-am and Eve of one who would save them from their sins. Mo-ses, and all the seers and wise men, spoke of him who was to give men new hearts, and help them to lead new lives. In the days of He-rod, king of Ju-dah, there was a priest named Zach-a-ri-as. His wife's name was E-liz-a-beth. They were both old, and had led pure lives, and sought to keep God's laws. But they had no child. One day when the priest was in the house of God by one of the al-tars, an an-gel came and stood near him. And when the priest saw him he shook with fear. But the an-gel said: Fear not, Zach-a-ri-as, for God will give thee and thy wife a son, and thou shalt call his name John. He shall be great in the sight of the Lord, and shall not drink wine nor strong drink, and shall turn the hearts of men to the Lord their God. Then Zach-a-ri-as said to the an-gel, But how shall I know that these things will be? And the an-gel said to him, I am the an-gel Ga-bri-el, who stands near to God, and he has sent me to tell thee this good news. And for thy lack of faith thou shalt be dumb, and speak not a word till the day that these things come to pass. Now those who were in the courts of God's house thought it strange that Zach-a-ri-as should stay so long at the al-tar where he burnt the in-cense. And when he came out he could not speak to them, but made them know by signs that he had seen a strange sight. Six months from this time God sent the an-gel Ga-bri-el to the town of Naz-a-reth, to a young wo-man there whose name was Ma-ry. She was one of the heirs of King Da-vid. When Ma-ry saw the an-gel she was in great fear, for she knew not why he had come. And the an-gel said: Fear not, Ma-ry, for God has blessed thee. Thou shalt have a son, and shalt call his name JE-SUS. He shall be great, and shall be called the Son of God. And God will make him a king, and to his reign there shall be no end. Ma-ry said: How can this be? [Illustration: THE AN-NUN-CIA-TION.] The an-gel told her that what might seem hard for her was not hard for God, who could do all things. He had told E-liz-a-beth that she should have a son, and he had now sent word to Ma-ry that she should have a son; and what he had said he would do. Then Ma-ry said, Let the Lord's will be done. And the an-gel left her. Ma-ry made haste and went to the land of Ju-dah, and to the house of E-liz-a-beth and Zach-a-ri-as, where she spent three months. Then she came back to her own home. Jo-seph was the name of Ma-ry's hus-band; and he was a Jew, of King Da-vid's line. They were both poor, and Jo-seph had to work hard at his trade. He was a car-pen-ter. God gave Zach-a-ri-as and E-liz-a-beth the son that he said they should have. And when the child was eight days old, the friends and kins-folk came to see it and to give it a name. Most of them said, Call him Zach-a-ri-as. But the child's mo-ther said, Not so. He shall be called John. And they said, There is none of thy kin-dred that is called by this name. And they made signs to the fa-ther that he should let them know by what name the child should be called. And the fa-ther sat down and wrote: His name is John. And they all thought this strange, as he had not told them of the an-gel who spoke to him in the house of God. As soon as Zach-a-ri-as wrote these words his speech came back to him, and he gave praise and thanks to God. And all the folks in that part of the land heard of these things, and they said, What sort of a child shall this be? And the boy grew tall and strong, and the Lord blest him, and he went out and dwelt in the woods and waste lands till he was a man, and it was time for him to preach to the Jews and to tell them of Je-sus. Now the king of Rome was called a Ce-sar, in the speech of that land, and the Jews had to do just as he said, for they were his slaves. And he made a law that the names of all the Jews should be put down in a book, that it might be known what tribe they came from, and what they were worth. Then, too, it would not be a hard task to count them when the Ce-sar wished to know how large a force of them was in this land he had fought for and won. And each Jew was to go to that part of the land where his fore-fa-thers dwelt, and have his name put down in the book at that place. So, as Jo-seph and his wife were of the house of Da-vid, they both set out for the town of Beth-le-hem, where Da-vid used to feed his sheep. The way was long, and when they came to the town they found a great crowd of folks there. There was no room for Jo-seph and Ma-ry at the inn, and they knew no one at whose house they could stay. As they went from place to place in search of a room, they came to a shed in which was a great trough or man-ger full of hay, where the poor folks who came to town fed the beasts on which they rode. So Jo-seph and Ma-ry made their home in this shed while they had to wait to have their names put down. And while they were there God gave to Ma-ry the son that he said she should have. And as she had no fine soft clothes to wrap the babe in, she took bands of cloth and put round him, and laid him on the straw in the man-ger. In those days rich men kept large flocks of sheep and goats, and had men watch them at night for fear that wild beasts would seize and kill them. The men who fed and took care of the sheep were called shep-herds. One night, as some shep-herds were on the hills where they kept watch of their flocks, the an-gel of the Lord came down to them. And a bright light shone round them so that they were in great fear. [Illustration: THE NA-TIV-I-TY.] And the an-gel said to them, Fear not, for I bring you good news which shall give joy to all the land. For Christ, the Lord, is born for you this day, in the town of Beth-le-hem, and he will save you from your sins. And this is the way ye shall know him: Ye shall find the babe wrapped in bands of cloth and laid in a man-ger. When the an-gel had said this, there came, like a flash of light, a great host of an-gels who gave praise to God, and sang, Glo-ry be to God on high, and on earth, peace and good-will to men. When the an-gels had left them the shep-herds said, Let us go at once to Beth-le-hem and see these things of which the an-gel has told us. And they came with haste, and found Ma-ry and Jo-seph, and the babe that lay in the man-ger where the ox and ass used to feed. And when they had seen the child, they went out and told what the an-gel had said to them. And those who heard were filled with awe, for it was the first time that such a thing had been done in the world. And the strange news spread fast. Ma-ry told no one of the talk she had had with the an-gel, but thought much of these things, and took the best of care of the new-born babe. It did not seem as if it could be her own child. When the babe was eight days old, its fa-ther and mo-ther gave it the name of JE-SUS, as the an-gel had bid them. And they gave him to the Lord; that is, they vowed to the priest that they would bring up the child to serve God and to lead a good life. For though he was the son of God he was sent on earth to teach men what they ought to do. Now there was a man in Je-ru-sa-lem whose name was Sim-e-on. He was a good man, and did what was right, and for years he had been on the watch for one of whom the seers had told, and who was to save men from their sins. And it was made known to Sim-e-on in a dream that he should not die till he had seen this King of kings and Lord of lords. [Illustration: SIM-E-ON IN THE TEM-PLE.] Sim-e-on was a priest in the house of God, and when Jo-seph and Ma-ry brought in the child Je-sus, he took it up in his arms and blest God, and said: Now, Lord, thy words have come true, and I can die in peace, for I have seen him who is to be the light of the world, and to save men from their sins! Jo-seph and Ma-ry knew not what to make of this strange speech. And the priest blest them, and gave the child back to his mo-ther, and told her of some of the great things he would do when he grew up to be a man. And there was one An-na, who kept all the fasts, and served God night and day. She was four-score and four years old, and could fore-tell what was to take place, and her fame was great. And she came in-to the house of God while Sim-e-on yet spoke, and gave thanks to the Lord, and told of him who was to come to save the Jews, and to give them back their rights. Then Ma-ry and Jo-seph went back to their own home in Naz-a-reth. And the child grew, and was strong, and wise, and God blest him from day to day. CHAPTER II. THE STAR IN THE EAST. IN these days God spoke to men by strange signs, and wise ones were all the time on the watch for them. They had read in their old books of a star that was to shine with a bright light, and each night they would raise their eyes to the sky, in hopes that they might see this sign that would bring hope and joy to the whole race of Jews. But years and years had gone by, and the Jews had no land of their own, and were as slaves to the Ce-sar of Rome. And He-rod, their king, was most harsh to them, for he had skill in the use of a sword, but not in the use of kind words, or good deeds. [Illustration: THE GUID-ING STAR.] One night as a wise man lay on the roof of his house, with his gaze fixed on the great broad sky, he gave a start and cry of joy, for there shone a new star of such size that all the rest of the stars grew dim and small. And it was as if the sun had burst through a dark cloud, and brought the dawn some hours too soon, for the whole East was full of light from the long rays of this new star. And the star seemed to move, and its rays to point all one way. And the wise men who saw it knew that the light had come for which they had looked and prayed so long, and they set out at once with the star to guide them, and they took rich gifts with them. Each night it shone in the sky, and led them on and on till they came to Je-ru-sa-lem. And they said to those they met there, Where is he that is born to be King of the Jews? for we have seen his star in the east, and have come to kneel down at his feet. When He-rod heard of these things, and that they spoke of Je-sus as King, he was in great fear lest he should lose his throne. So he sent for his chief priests and scribes that they might tell him where Christ should be born. And they read from their old books that it had been fore-told that he should be born in Beth-le-hem. Then He-rod sent for the wise men, and told them to go to Beth-le-hem, and search for the young child. And when ye find him, said he, bring me back word that I too may fall down at his feet and give him praise. But this he did not mean to do, for his plan was to put the child to death just as soon as he could find out where it was. [Illustration: THE SHEP-HERDS OF BETH-LE-HEM.] When the king had ceased to speak, the wise men from the east left Je-ru-sa-lem, and went on their way to Beth-le-hem. And the star led them on and on, and was like the face of a friend. And a small, still voice seemed to say to them:--Come!--Come!--Come! And it drew them so that they would have gone to the ends of the earth. When troops are on the march, and through their ranks goes the cry of Halt! then each foot must stand still, and not a man moves from his place. And when the wise men came to Beth-le-hem, lo, the star that had led them stood still in the sky, right o'er the place where the young child was. And when they went in-to the house they saw the young child, with Ma-ry, his mo-ther, and they fell on their knees and bowed down to him as if he had been a king. And they brought him gifts of great worth, and gold and myrrh and rich gums and spice that can be found on-ly in those lands in the far East. And God spoke to them in a dream, and told them not to go back to He-rod, so they went home not by the same road they had come. When He-rod found that the wise men had not done as he bade them, he was in a great rage, and sent men to Beth-le-hem, and slew all the chil-dren there who were two years old or less, for then he was sure that Je-sus would be slain. [Illustration: THE WISE MEN BRING-ING PRES-ENTS TO JE-SUS.] But ere He-rod's men came, God spoke to Jo-seph in a dream, and said, Rise, and take thy wife and thy son, and flee in-to E-gypt, and stay there till I bring thee word; for He-rod will seek the young child to kill him. So Jo-seph did as the Lord told him, and took his wife and child out of Beth-le-hem by night, and went to dwell in the Land of E-gypt. [Illustration: THE FLIGHT IN-TO E-GYPT.] But when He-rod was dead, God spoke to Jo-seph in a dream, and told him to take his wife and son and go back to the land of Is-ra-el, for the man was dead who sought to kill the young child. And Jo-seph did as the an-gel told him, and he and his wife and child came and dwelt in Naz-a-reth. CHAPTER III. THE BOYHOOD OF JESUS. IT was in the first month of the year that God brought the Jews out of E-gypt and led them through the Red Sea. And he made it a law that in the first month of each year they should all meet at one place, and bring the young lambs and calves and the first fruits of the field and give thanks to God in the way they had been taught. And this they were to do all the days of their life. And this feast, which was to last not quite two months, was known as the Feast of the Weeks. There were days they were to fast, and days they were to feast, and they were to call to mind that they were once slaves, and that God had set them free, and with glad hearts praise and bless his great name. The place where the Jews now met was at Je-ru-sa-lem, and Je-sus was twelve years old when he went up for the first time, with Jo-seph and Ma-ry, to keep the Feast of the Weeks. There was a great crowd there, and friends to meet and talk with, and it must have been a hard task to keep track of the young folks, who found so much to see and to hear that was new and strange. When the days of the feast were at an end, Jo-seph and Ma-ry set out for their home in Naz-a-reth. They had gone out with a band of friends and folks from the same town, and were to come back in the same way. It was not safe for them to go by them-selves, for there were waste lands to cross where bands of thieves lay in wait for a chance to rob and to kill those who came their way. [Illustration: NAZ-A-RETH.] Some rode on mules, some on horse-back, and some had to walk all the way. Je-sus was not with Jo-seph and Ma-ry, but they thought he must be with some of the friends or kins-folk. But when at the end of a day's ride he came not near them, they sought for him in the groups of friends and kins-folk, where there were lads of his own age. [Illustration: JE-SUS WITH THE DOC-TORS IN THE TEM-PLE.] And when they found him not, they went back to Je-ru-sa-lem, and sought for him with hearts full of grief, for they knew not what harm might have come to him. For three days they went from house to house, and through the lanes and streets, but could see no signs of the boy they had lost. At the end of that time they went in-to the house of God, it may have been to pray that their child might be found, and there a strange sight met their gaze. Je-sus sat in the midst of the wise men, whose place it was to teach and to preach to those who came up to the feasts, and the old men bent their heads to hear what the young lad had to say. For it was the first time they had met with one so young in years who was so wise in speech, and they felt in their hearts that he must have been taught of God. When Jo-seph and Ma-ry saw Je-sus they were struck dumb, and could do naught but stare, as if it was a scene in a dream. Then Ma-ry said, My son, why didst thou vex us thus? we have sought for thee with sad hearts. Je-sus said, Why did ye look for me? Do ye not know that I must do the work that my fa-ther has set me to do? Jo-seph and Ma-ry did not know what he meant by these words, or that God had sent Je-sus on earth to teach men how to read the word of God a-right, and how to save their souls from death. Je-sus went back to Naz-a-reth with Jo-seph and Ma-ry, and was a good son to them. And he grew wise and tall, and was blest of God, and won the hearts of all who were near him, for they saw in him much to love. It was not known that he was the Son of God, and he made friends by his own sweet ways, for he was a poor boy. Naught was heard or known of Je-sus for some years, and we are led to think that he was taught how to use the axe, and saw, and plane, and to work at the same trade his fa-ther did. This gave him a chance to see how folks lived, and to use his eyes and ears as he went from house to house, so that when he went forth to teach he could tell them of their sins, and show them how vile they were. And this part of the life of Je-sus--of which not a word is told in the New Test-a-ment--is to teach us to stay in the place where God has put us, and to do our work there in the best way we know how. Je-sus was at school then, just as boys and girls in these days go to school, and strive to grow wise and to fit them-selves for the work they are to do in the world. And though he was to be a king he did not put on airs, or sit and fold his hands and bid those that were near wait on him and be at his beck and call. No! he was born and brought up with poor folks, to teach us that Je-sus is more at home with the poor than he is with the rich; and to be Christ-like we must seek to please God, to do his will, to put down pride, and keep sin out of our hearts. CHAPTER IV. JESUS AND JOHN THE BAPTIST. YOU have been told that John went out in-to the woods and waste lands when quite a young man. He fed on lo-custs and wild hon-ey, and his clothes were made of the skin of the cam-el, with the long rough hair on the out-side. The time had now come for him to go out in the world to tell of Je-sus, and to bid men give up their sins and walk in the right path. And he went to a place near the Jor-dan and crowds came there to hear him. And he told them that he had been sent to warn them to flee from the wrath to come. He said they must not think they would be saved be-cause they were sons or heirs of good men who had served God and died in the faith. He told them that each one was to be like a tree, and to stand in his place and bring forth fruit, and serve God in the best way that he could. And each tree, said John, which brings not forth good fruit is cut down and cast in-to the fire. He told them they must be good and kind to each oth-er, and must give food and clothes to those who were in need of such things. They must not tell lies, nor steal, nor be vain and proud, but they must show by the way they lived that they loved God and were glad to do his will. [Illustration: JOHN THE BAP-TIST.] And when those who heard him felt a great hate for sin, and a strong wish to lead good lives, and to be saved from the wrath of God, they spoke to John and he led them down to the Jor-dan and they were bap-tiz-ed in the stream. Now wa-ter will wash the stains from our clothes, and cleanse our skin, but it will not wash our sins away. To do this we must have Christ in our hearts. Some of those who heard John talk thought that he might be the Christ who was to come, and of whom the proph-ets had fore-told since the days of Mos-es. Some were quite sure of it; but oth-ers shook their heads, for they had made up their minds that he who was to come and rule o-ver them would be dressed like a king, and not in such plain clothes as John wore. John heard their words, or guessed their thoughts, and he said to these Jews, I in-deed bap-tize you with wa-ter, but he who is to come af-fer me, and who is great-er than I, will bap-tize you with fire. That meant that Je-sus would be in their hearts like a fire, to burn up all that was bad, as they burnt the chaff that was blown loose from the wheat. Then Je-sus came from his home in Naz-a-reth to have John bap-tize him in Jor-dan's stream. But John would not. He said there was more need that Je-sus should bap-tize him. He felt that there was need to have his own sins washed a-way, but Je-sus had no sins. So why dost thou come to me? said John. Je-sus had come on the earth as a man to do God's will, and to teach man-kind how to walk in the right path and keep their hearts free from sin. And he told John, that all these things would be made plain to him some day, and it was right that he should bap-tize him. So John went with Je-sus in-to the wa-ter, and he bap-tized Je-sus in the wa-ter. And Je-sus was pray-ing to his Fa-ther in heav-en. And as Je-sus went up out of the wa-ter, lo, there came a great light in the sky, that took the form of a dove, and it came down and seemed to rest on him. And God's voice spoke out of the sky, and said: This is my dear Son, with whom I am well pleased. Then Je-sus went out in-to the waste lands, and was there with no one near him for more than a month. In all that time he ate no food, but spent the hours in talks with God. At last he felt weak and faint, and left the waste lands to go in search of some-thing to eat. Now there is a fiend in this world, as we all know, who has a black heart, and can take on all sorts of shapes. He came to Eve in the form of a snake, and to Sam-son with a fair face. He tempts those to do wrong who have set out to do right, and we have to be on our guard all the time, and to watch and pray that we may be kept safe from him. When this fiend saw Je-sus on his way to give new hearts to men, and to make them good and pure, he thought he would try and put a stop to such work. So he went out to tempt Je-sus, with the same smooth voice in which he spoke to Eve. And he came to him and said, If thou be the Son of God change those stones in-to bread, so that thou canst eat now that thou hast need of food. Je-sus knew why Sa-tan had come, and he told him that men should take more pains to do God's will than to get bread to eat. Next Sa-tan took Je-sus to Je-ru-sa-lem, and up to a high place where the house of God was built. And he said to him, If thou be the Son of God, throw thy-self down; for it is said, he shall give his an-gels charge to keep thee in all thy ways. They shall bear thee up in their hands lest thou dash a-gainst a stone. [Illustration: THE TEMPT-A-TION.] Je-sus told him that it was not right to go where it was not safe, just to try if God would keep us from harm. Then Sa-tan took Je-sus up on a high mount, from whence could be seen all the large towns in the land, and all their great wealth. And he said to him, All these will I give thee for thine own if thou wilt kneel down and wor-ship me. Je-sus said to him, Go from me, Sa-tan, for it is set down in God's book, Thou shalt wor-ship the Lord thy God, and him a-lone shalt thou serve. When Sa-tan found that Je-sus paid no heed to his words, he left him, and an-gels came to wait on the Son of God. In a short time Je-sus went back to the Jor-dan where John was, and when John saw him, he said, Be-hold the Lamb of God! He spoke of Je-sus as the Lamb of God, for he was to be laid on the cross for the sins of men, as the lamb was in those days laid on the al-tar. Then Je-sus set out to preach and to turn men from their sins. And he went to Gal-i-lee. And one day as he walked by the sea-shore he saw two men cast their net in-to the sea. Their names were An-drew and Pe-ter. Je-sus said to them, Come with me. And they left their nets at once, that they might be near him and learn of him. The next day he saw two men whose names were James and John in a boat with their fa-ther. Their nets had broke, and they were in haste to mend them so that they could take in a large haul of fish. But Je-sus spoke to James and John, and they left the boat at once, and went with him that he might teach them. The next day Je-sus spoke to Phil-ip and Na-than-i-el, and they left their homes and went with him. [Illustration: THE MAR-RIAGE IN CA-NA.] When Je-sus came to the town of Ca-na he found quite a crowd there, for a wed-ding was to take place, and he and his mo-ther had been bid to the feast. There was food to eat and wine to drink, but ere the feast was at an end the wine was all gone. And when Ma-ry knew of it she said to Je-sus, They have no wine. And she bade those who were there to serve the guests to do just as Je-sus told them. Now there were in the house six large stone jars such as the Jews kept to hold wa-ter. Je-sus said to the men, Fill the jars with wa-ter. And they filled them to the brim. And he said to them, Take some out now and bear it to the chief guest of the feast. And they did so; and the wa-ter was changed in-to wine. The chief guest did not know what Je-sus had done; but when he had drunk some of the wine he sent for the bride-groom and said to him, As a rule, those who give a feast set out the good wine first, and when the guests have had all they care for they bring out that which is worse. But thou hast kept the good wine till now. This was the first great sign Je-sus gave of the pow-er he had from on high. And it was proof to those whose hearts were with him that he was the true Son of God. The time of the Feast of Weeks was at hand, and Je-sus went up to Je-ru-sa-lem to keep it. And in one of the courts were men who had brought their wares to the house of God to sell them to the Jews when they came up to the feast. When Je-sus came to the place where these men were, the sight did not please him. And Je-sus made a scourge, or whip of small cords, and drove them all out, with their flocks and their herds. And he poured their gold and sil-ver on the ground, and said to those who sold doves, Take them a-way; make not the house of God a place to buy and sell in. [Illustration: DRIV-ING THE SELL-ERS FROM THE TEM-PLE.] And while he was at the feast crowds were drawn to him, and had faith in him when they saw what won-ders he could do. Nic-o-de-mus, one of the chief men of the Jews, came to Je-sus in the night, and said to him, We know that God has sent thee to teach us what is right, for no man could do these won-ders if God were not with him. Je-sus told him that he must have a new heart or he could not be a child of God. He-rod, who slew the babes of Beth-le-hem, was dead, but his son He-rod ruled in that part of Gal-i-lee, and he was a bad man. He took his broth-er's wife from him and made her his own wife. Her name was He-ro-di-as. When John the Bap-tist told He-rod this was not right, he would have put him to death if he had dared. But he had heard him preach, and knew that he was a good man. Yet to please He-ro-di-as He-rod had seized John, and bound him, and shut him up in jail. While John was in jail, He-rod, on his birth-day, made a great feast for the lords and chief men of Gal-i-lee. And a young girl, whose name was Sa-lo-me, came and danced in their midst. He-rod was so much pleased with her that he said, Ask of me what thou wilt, and thou shalt have it, though it were half of my realm. And Sa-lo-me went to He-ro-di-as--who was her mo-ther--and said, What shall I ask? And He-ro-di-as said to her, Ask the king to cut off the head of John the Bap-tist, and bring it to thee here in a large dish. Sa-lo-me came back in haste to the king, and said, Give me, in a large dish, the head of John the Bap-tist. He-rod was grieved, but as he had sworn to give her what she asked for, and those who sat near had heard him, he felt bound to keep his word. So he sent one of his train-band, who cut off John's head in the jail, and brought it in a large dish to Sa-lo-me, and she gave it to her mo-ther. When the friends of John heard of it they came up and took his dead form and laid it in a tomb, and went and told Je-sus. CHAPTER V. THE WOMAN AT THE WELL--JESUS BY THE SEA. ONE day Je-sus and his friends came to the town of Sy-char, near which was a well to which all the folks came to draw wa-ter. It was known as Ja-cob's Well. The sun was hot, and Je-sus, tired with his long walk, sat down by this well to rest, while his friends went to the town to buy food. A wo-man came from the town to draw wa-ter. She led a life of sin, and had no love for God in her heart. And Je-sus knew this, for he sees all our hearts, and knows all our thoughts, and all that we have done. And he spoke to the wo-man, and told her of the things she had done that did not please God. And she thought he was a seer, to whom God told things that were not known to most folks. And she said to Je-sus, I know that Christ is to come in-to the world, and when he comes he will tell us all things. Je-sus said to her, I that speak to thee am he. [Illustration: THE WO-MAN AT THE WELL.] Then the wo-man left her jar, and made haste back to the town, and said to her friends there, Come and see a man who told me all the things that ever I did. Is not this the Christ? And they went out and saw Je-sus, and bade him come in-to the town. And he went with them, and was there for three days. And they gave ear to the things he taught them. And they said to the wo-man, Now we have faith in him, not be-cause of the things thou didst tell us, but be-cause we have heard him our-selves, and know that he is the Christ whom God has sent down to us. From there he went once more to the town of Ca-na. And a rich man came from the town where he dwelt to ask Je-sus to come and heal his son, who was sick. And the rich man said to him, Come as quick as you can, lest my child should die. Je-sus said to him, Go thy way, thy son is made well. The rich man knew that Je-sus would not say what was not true, and with a glad heart went back to his home. And as he drew near the house his slaves ran out to meet him, and said to him, Thy son is well. The rich man bade them tell him what time the change took place, and they told the hour that the fe-ver left the lad. And it was the same hour that Je-sus had said to the rich man, Thy son is well. And he and all those in his house felt in their hearts that Je-sus was the son of God. The Jews did not yet know how to print, and they had no books such as we have. They wrote with pen and ink on rolls of parch-ment, made from the skin of sheep and goats. These rolls were kept in the house of God, in a box or chest called an ark, and were brought out and read to those who came to the church on the Lord's day. The chief rolls, all the books of the Old Tes-ta-ment, were kept at Je-ru-sa-lem, but as all the Jews could not get there more than once a year, they had made rolls for their own use in each house of God. [Illustration: CYL-IN-DER HOLD-ING THE PENT-A-TEUCH.] Je-sus came to Naz-a-reth where he had been brought up, and went in-to the church on the Lord's day and stood up to read. And he read from one of the old books where it was fore-told that one should come to bring good news to the poor, to cheer the sad, to give sight to the blind, and to heal the sick. Then he closed the roll and sat down. And the eyes of all in the church were on him. He said to them that all these words had come true, and that he was the Son of God, of whom the proph-et wrote. And they said, Is not this Jo-seph's son? How then can he claim to be the Son of God? And they were wroth with him, and led him out to a steep hill on which their town was built, that they might cast him down and kill him. But Je-sus got a-way from them, and they could do him no harm. [Illustration: TWO PA-GES of THE SAM-AR-I-TAN PENT-A-TEUCH.] He went on to Ca-per-na-um, and great crowds came there to hear him, and pushed so that there was scarce room for him to stand on the sea-shore. And he saw two boats close at hand, out of which the men had gone to mend their nets. And he went in one of the boats, which was Pe-ter's and told him to push it out from the land. And he sat down, and taught the crowd out of the boat. When he left off, he said to Pe-ter and An-drew, Sail out where the sea is deep, and let down your nets to catch fish. Pe-ter said, Mas-ter, we have been hard at work all the night, and not a fish have we caught; but, since thou dost bid me, I will let down the net. When they had done this, they caught such a large haul of fish that the net broke. Then they called to their friends in the boat by the shore, and bade them come to their aid. And they came, and there was more fish than the two boats could hold. When Pe-ter saw this he fell down at the feet of Je-sus, and said, I fear thee, for I am full of sin, O Lord. And those with him were spell-bound at sight of the fish they had caught. Je-sus did this great won-der so that these men might see it and know that he was the Son of God; for they were to aid him in his work, and to go with him from place to place. Je-sus said to Pe-ter, Fear not; from this time forth thou shalt catch men and not fish. He meant by this that Pe-ter was to preach, and to save men from sin, and from the nets that Sa-tan spreads. And he said to them all, Come with me. And they left their boats and their nets, and all that they had, and were with Je-sus till the end of his life on earth. [Illustration: THE WON-DER-FUL DRAUGHT OF FISH-ES.] On the Day of Rest, Je-sus went in-to the church and taught the folks there. And in their midst was a man who was not in his right mind, and it was as if he were torn by fiends, and he cried out to Je-sus, Let us a-lone. What have we to do with thee, thou Je-sus of Naz-a-reth? Art thou come to kill us? I know thee, that thou art the Son of God. Je-sus said to the fiends that were in the man, Be still, and come out of him. Then the fiends threw the man down, and cried with a loud voice, and came out of him. And all those in the church were struck with awe, and they said a-mong them-selves, What does this mean? for he speaks to the fiends so that they are forced to do his will! When they came out of the church Je-sus went to the house where Pe-ter and An-drew dwelt. And James and John were there. And Pe-ter's wife's mo-ther was sick of a fe-ver, and they told Je-sus of it and begged that he would heal her. Je-sus took her by the hand, and bade the fe-ver come out of her. And she was made well at once, and rose from her bed, and took charge of her house. At the close of the day, when the sun had set, great crowds came to the house where Je-sus was, and brought those who were sick, and those who were not in their right minds, that he might cure them. And he made the sick well, and drove out the fiends, and would not let them speak. The next day Je-sus rose ere it was light and went out to a lone place to pray to God. [Illustration: PE-TER'S WIFE'S MO-THER.] For though he was the Son of God, he had come to the earth in the form of a man, and had all the wants that man has. He had need of food and drink, and felt pain and grief just as we do. He had need of man's help in his work; and had need of God's help all the time. And he knelt to God, just as he wants us to do, and asked God to be near him and to give him more strength, and to help him to do his will. When Je-sus had gone, crowds came up to the house to seek him. And Pe-ter, and the three that were with him, went out to look for Je-sus. And when they found him they told him of the great crowd that sought him. Je-sus said, Let us go to the next towns, that I may tell the good news there; for I was not sent to stay in one place. And he taught all through Gal-i-lee, and his fame spread, and great crowds went to hear him. CHAPTER VI. JESUS HEALS THE SICK, AND DOES GOOD WORKS ON THE DAY OF REST. A man came to Je-sus and knelt down at his feet and said, Lord, if thou wilt thou canst make me clean. This man was a lep-er. He had white sores on his skin, and had to live by him-self or with those as bad off as him-self, and there was no cure for him but death. It was not safe to breathe the air near a lep-er, and so he was sent at once out of the town, as soon as his case was known. This lep-er must have heard of Je-sus and the great works he had done, and the hope that had died out must have sprung up in his heart once more. If he could heal the sick, and make the lame walk, why could he not cure him, so that he would be fit to live with those he loved? At least he could ask; and oh! how great must have been his faith when he fell down at the feet of Je-sus and cried out, Lord, if _thou_ wilt _thou_ canst make me clean. [Illustration: CUR-ING THE MAN LAME WITH PAL-SY.] Je-sus put out his hand and touched the man, and said, I will: be thou clean. And at once the sores left the man and his skin was white and smooth. Then Je-sus sent him off, and bade him tell no man who had made him well, but to go to the priest and do as Mo-ses bid all those do who had been lep-ers and were cured. But the man was so full of joy that he could not keep it to him-self, and he went out and told what Je-sus had done for him. Now there were some Jews who were known as Scribes and Phar-i-sees. They made out that no one else was quite as good as they were. They knew all the laws of Mo-ses by heart, and they were strict to see that no Jews broke those laws. A Scribe is one who writes. These Scribes and Phar-i-sees were thought to be wise and good men, for they would fast and pray for a long while at a time, and look as though they thought them-selves too pure for earth. But their hearts were bad and full of sin, and when Je-sus told them they must give up their sins and lead the right kind of lives, they were wroth with him, and tried to make all the rest of the Jews hate him as much as they did. Je-sus went down to Ca-per-na-um, and when it was known that he was in the town great crowds came to the house where he was to hear him preach. Now there was a man who had been in bed for a long time, and could not move hand or foot. He had heard of the fame of Je-sus, and it was the wish of his heart to get near him that he might heal him with a touch. But Je-sus was a long way off, and the poor sick man could not walk one step. But he had kind friends, and they thought of a plan by which he could be brought near to Je-sus, that he might at least hear him preach. So they took him on his bed and bore him to the town; but when they came to the house where Je-sus was, the crowd was so great that there was no chance to get near him. What were they to do? Now the house was low and had a flat roof, with a wall round it, so that those who dwelt there could walk or sleep on it and have no fear that they would fall off. All the rooms down stairs led out in-to a court, which had a roof that could be slid off when it did not rain, or there was need of fresh air. So the friends of the lame man drew the bed up on the house-top with him in it, and brought him to the space in the roof, through which they could see Je-sus and the crowds round him. And they let the man down on his bed in the midst of the crowd, which had to make way for him. When Je-sus saw what great faith they had, he spoke to the sick man, and said, Thy sins are for-giv-en thee. Some of the Scribes and Phar-i-sees who sat near said, but not out loud, Who is this that dares speak in this way? None but God can for-give sins. Je-sus knew their thoughts, and he said to them, Why think ye these things? Which could be said with the most ease, Thy sins be for-giv-en thee, or Rise up and walk? But to show you that I have pow-er to for-give sins, I will make him well. So he said to the sick man, Rise, take up thy bed, and go to thy house. And the man rose and stood on his feet, and took up the bed on which he had lain and went out and gave praise and thanks to God. And those who saw him were in a maze and said, We have seen strange things to-day. Now the Jews, as you know, were slaves of the Ce-sar of Rome, and to keep their peace with him they had to pay a tax. And the men to whom they paid the tax were known as pub-li-cans. Some of them were harsh and stern, and the Jews could not but hate them. But all were not so. And as Je-sus went by he saw one of these pub-li-cans with his gold and sil-ver close at hand. His name was Matth-ew. Je-sus spoke to him, and said, Come with me. And Matth-ew left all, and went with Je-sus, and from that time did all that he could to spread the good news, and to serve the Lord Christ. Af-ter this there was a feast of the Jews, and Je-sus went up to Je-ru-sa-lem. Now there was at Je-ru-sa-lem a pool, which was known as the Pool of Be-thes-da. And there were five courts, or door-ways, that led down to the pool. And in these courts lay a great crowd of folks who were sick, or blind, or lame. For this was the time of the year when an an-gel came to stir the pool. And it was thought that the one who went in-to the pool the first, when the an-gel had made it fresh and sweet, would be cured of all the ails that he might have. [Illustration: THE POOL OF BE-THES-DA.] And a man was there who had been sick for most two-score years. Je-sus saw him, and knew that he had been sick for a long time, and it made him sad to think of it. So he said to the man, Wilt thou be made well? The man said, I have no one to help me in-to the pool, for when I try to get down to it, some one steps in a-head of me and I am too late. Je-sus said to him, Rise, take up thy bed and walk. And at once the man was made well, and took up his bed, and walked. Now it was the Day of Rest. And the Jews, who were quick to find fault with those who broke the laws, said to the man when he came their way, It is not right for thee to move thy bed on this day. He said to them, he that made me well told me to take up my bed and walk. They said to him, Who was it told thee that? And the man did not know, and could not point Je-sus out to them, the crowd was so great. But ere the feast was at an end Je-sus met the man He had cured and said to him, Now thou art well, sin no more lest a worse thing come to thee. Then the man went out and told the Jews that it was Je-sus who had cured him on the Day of Rest. And for this the Jews sought to kill Je-sus. But he told them that the works he did were proof that God had sent him, and that he was the one of whom the seers had told in the days that were past, and of whom Mo-ses wrote. He said that the time was near at hand when the dead should hear the voice of the Son of God, and those who were in their graves should come forth. Then he would judge them. Those who had done good would be blest, for God would give them a home with him in the sky; but those who had done ill, and died in their sins, would not meet the smile of God, nor have a place near his throne. Je-sus said if the love of God was in their hearts they would trust him whom God had sent, and feel that he had come to do them good, and to save their souls from death. [Illustration: IN THE CORN-FIELDS.] Je-sus and his five friends, An-drew, Pe-ter, James, John, and Matth-ew, went out on the next Day of Rest, and their walk led them through a field of corn. And as the men had need of food, Je-sus told them to pluck and eat the ears of corn. And they did so. In the East they gave the name of corn to all kinds of grain. When the Phar-i-sees saw it they found fault, and Je-sus told them that he was the best judge of what was right to do on that day; for he was Lord of the Day of Rest. [Illustration: THE WITH-ER-ED HAND.] In the course of a few weeks he went in-to a church and taught on the Lord's day. And a man was there whose hand was so drawn up that he could not stretch it out or do aught with it. And the Phar-i-sees kept a close watch on Je-sus to see if he would heal the man on that day, so that they might find fault with them. Je-sus knew their thoughts, and he said to the man with the lame hand, Rise up, and stand where all can see you. And the man rose, and stood forth. [Illustration: JER-U-SA-LEM.] Je-sus said to them, I will ask you one thing: Is it right to do good or to do ill on the Day of Rest? to take life or to save it? And he stood and looked at all those that were in the place. Then he said to the man, Stretch out thy hand. And he did so, and it was well and strong. This made the Phar-i-sees hate Je-sus, so that they went out of the church and sought for some way to put him to death. When he knew of it he left the place, and came down to the sea of Gal-i-lee. And crowds came to him from the land of Ju-dah and from large towns that were far off, to see the great works that he did. And the sick crept near so that they could touch him, and he made them all well. CHAPTER VII. THE SERMON ON THE MOUNT. JE-SUS left the crowd, and went to a lone place to pray to God. And he spent the night there. The next morn he chose twelve men, that he might send them out to preach, and to heal those that were sick, and to cast out dev-ils. Their names were Pe-ter, An-drew, James and John, the sons of Zeb-e-dee, Phil-ip, Bar-thol-o-mew, Thom-as and Matth-ew, James and Leb-be-us, Si-mon and Ju-das Is-ca-ri-ot. [Illustration: THE SER-MON ON THE MOUNT.] And the crowd was so great that Je-sus went up on a hill, and the twelve went with him and he taught them there. He told them that those who were in a high state of joy, with not a care to vex them, were called blest. And he said, not in these words, but in words that meant the same: Blest are the poor in spirit, for God is with them. By poor in spirit he meant those who did not think too much of them-selves, who were not vain nor proud, but rich in love to God. And he would be with them, and bless them all their lives. Blest are those that mourn, for their tears shall be dried. To mourn is to weep, and to grieve. Je-sus meant that those who wept for their sins should shed no more tears, for Christ had come to save them, and the good news should make them glad. Blest are the meek, for the whole earth shall be theirs. Je-sus meant by this that those who were fond of peace, and did not love strife, might dwell where they chose, and would be blest in this world and the world to come. Blest are those who hun-ger and thirst for that which is good, for they shall be filled. This meant that those who sought to do right and to grow in grace had but to pray to God, and he would give them all the strength they might need from day to day. Blest are those who are kind and good, for the Lord will be kind to them in their hour of need. Blest are those who are pure in heart, for they shall see God. Those who are pure in heart will be fond of good works, and will lead good lives, and God will not turn his face from them. Blest are the peace-ma-kers--those who try to keep the peace and to put an end to strife--for they shall be called the chil-dren of God. Blest are those who are ill-used for my sake, for the more the world hates them the more will God love them. Je-sus told them that when men said hard things of them for his sake, and called them vile, and were harsh with them and full of spite, they were not to grieve but to be glad. For so did bad men treat the seers of old who told them of their faults and their sins and tried to lead them to Christ. Salt is good, and gives a taste to our food. Je-sus told them they were to salt the earth. This meant that they were to tell the good news in such a way that men should want it and need it just as they did salt. He told them, too, that they must let their light shine; he meant that they should let it be seen and known that they loved God, and tried to do his will. They were not to hide it from men, but to do such good works, in Christ's name, that those who did not love or care for him might be drawn to Je-sus--the light of the world. Je-sus said that if we do as we ought to do our-selves, and teach men to keep all God's laws, we shall be called great in the place where God dwells. But if, like the Scribes and Phar-i-sees, we teach what is right and do what is wrong, we shall not see God's face, or live with him on high. He said, you have been taught not to kill; and that he who puts one to death will be brought to the judge, and made to suf-fer for the crime. But I say to you that it is a sin to hate those who have done you no harm, and God will pun-ish you for it. Then he said that when they went to church to wor-ship God they must try and think if they had done wrong, had been harsh, or had said what was not true. And they were to go at once and do right to those whom they hurt in this way, for God did not care to have them bow down to him if their hearts were full of sins they were not sor-ry for. We must be good and pure, Je-sus says, in all that we say and do: we must do no harm to those who harm us, but must be kind and good to them, and pray for them, and love them. Bless those that curse you, and do good to those that hate you. This is a hard task, and none but those who have the love of Christ in their hearts can do it. But if we pray for strength, the strength is sure to come, and love takes the place of hate. Some folks when they do good deeds like to make a great show and noise, that they may be seen of men, and have much praise from them. Je-sus told the Twelve that they were to do right, not to please men but to please God. When they gave to the poor they were not to tell of it; and when they prayed they were not to choose a place where they could be seen of men--just to show how good they were--but were to go to their room and shut the door, that no one but God could hear them. Then God would give them what they asked for. Je-sus taught them how to pray, and what words to use; and these words each child ought to learn by heart and use at least twice a day: "Our Fa-ther which art in heav-en, Hal-low-ed be thy name. Thy King-dom come. Thy will be done on earth as _it is_ in heav-en. Give us this day our dai-ly bread. And for-give us our debts, as we for-give our debt-ors. And lead us not in-to tempt-a-tion, but del-iv-er us from e-vil: For thine is the King-dom, and the pow-er, and the glo-ry, for ever. _A-men._" When they should fast they were not to look sad as those did whose wish it was that men should see them fast, but they were to hold up their heads and wear a look of cheer that no one but God should know it. And God would bless them for it. Je-sus said we must not want to be rich or to lay up wealth in this world, for when we die we can-not take it with us. But we should give our hearts to thoughts of God, and try to live so that we can share his home, where we shall have more things to please us than all the gold in the world can buy. Je-sus said that no man could serve God and serve Sa-tan too. We serve God when we do right; and we serve Sa-tan when we do wrong. So we can-not do the will of both, and must choose which one we will serve. He told the Twelve not to judge folks; he meant that they must take care how they found fault, and blamed them. For they may not have done wrong, or if they did they may have meant no harm. We can-not see men's hearts, or know how they felt at the time they did the deed. But God knows all, and may not blame them as much as we do. Je-sus said that we should strive to do right our-selves, and then we should see with clear eyes who did wrong, and have a right to tell them of their faults. He said, that what we want men to do to us we must do to them. If we want them to be kind and good and to treat us well, we must do the same by them. He said, Strive to go in at the strait, or nar-row gate; for wide is the gate and broad is the way that leads to death. He meant that the good and the bad ways are like two gates in our path, for us to choose which one we will go through. The good way is small and hard to find, and we have to search for it with great care. But the path is one that leads to life and joy. [Illustration: THE UN-FRUIT-FUL TREE.] The bad way is like a broad gate that stands o-pen and in plain sight. This wide gate leads down to hell, and crowds and crowds go that way, while but few are found in the good way that leads to bliss. Je-sus said that at the last day some would call him Lord, Lord, and say they had served him and taught as he did. But he would say that he did not know them, for they had bad hearts, and had led lives of sin, and were not fit to dwell with the good and pure in the home on high, where all is love. He said that men were like trees. Good trees brought forth good fruit; but a bad tree could not bring forth good fruit. And men were to be known by their works, just as a tree was known by its fruits. Then he spoke of two men, each of whom built a house. One chose to build on a rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it stood firm and the storm did it no harm. But one of the men built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat on that house, and it fell with a great crash, and was swept out of sight. Je-sus said that those who heard his words and did as he told them were like the wise man who built his house on a rock. Christ is our Rock. He stands firm. No storms can move him. If we cling to him he will save us. Je-sus said that those who heard his words and did not do as he taught them, were like the man who built his house on the sand. When the storm came on the last day, when God would judge the world, they would be swept out of sight. And oh! what a sad, sad day that will be for all those who have led bad lives, and done not the least thing to please God, who took care of them and gave them all they had. We must strive to be good all the time, and to love Je-sus, so that he will be near us, and will take us home to live with him when we die. CHAPTER VIII. GOOD WORDS AND GOOD WORKS. THERE was at Ca-per-na-um a chief who had charge of five score Ro-man troops. And one of his men, who was dear to him, was so sick that he was like to die. When the chief heard that Je-sus was there he sent some of his friends down to ask him to make the sick man well. Those who brought the word to Je-sus were Jews, and they spoke a good word for the chief, who had been kind to them. Then Je-sus went with them. But as they drew near the chief's house he sent some more friends out to tell Je-sus that he had not gone down to him him-self, for he was not good e-nough. And now he sent word that he was not good e-nough for Je-sus to come in-to his house. But if Je-sus would speak the word, he was sure that the sick man would get well. For I stand at the head of my troops, said the chief, and say to this one, Go, and he goes; and to that one, Come, and he comes; and to a third, Do this, and he does it. And he knew that if he could do this Je-sus could do more, and bid all the ills leave the sick man at the sound of his voice. [Illustration: CHRIST AND THE CEN-TU-RI-ON.] When Je-sus heard these words he was a-mazed, and said to those who were with him, I have found no one who has such faith in me as this Ro-man. And I tell you that at the last day those who have had faith in me shall come from all lands, and have a place near God's throne; while the Jews, who will not put their trust in me, will be shut out. And when the friends of the chief went back they found the sick man made well. The next day Je-sus went to the town of Nain. And a great crowd went with him. And as they came near the gate of the town they saw a dead man brought out to be borne to his grave. He was all the son his mo-ther had, and her friends stood near her and wept with her. When Je-sus saw her grief his heart was sad, and he said, Weep not. [Illustration: THE WID-OW'S SON BROUGHT TO LIFE.] And he came up to the bier on which the dead lay, and those who bore it stood still. Then Je-sus said, Young man, I say to thee a-rise. And he that was dead sat up and spoke. And Je-sus gave him to his mo-ther. And a great fear came on all who saw it, and they gave praise to God, and said that a great proph-et had been raised up in their midst. In old times those who lived in the East did not wear shoes such as we do. They wore light soles, or san-dals, which were bound on their feet with straps, and thrown off as soon as they came in-to the house. Then wa-ter was brought for them to wash their feet. Much oil was used in those lands, and is to this day. It was put on the hair to keep it moist, and on the skin to make it soft and smooth. This oil, when some-what hard, was called oint-ment, and was kept in a box, and had a nice smell. Now a Phar-i-see, whose name was Si-mon, asked Je-sus to his house. And Je-sus went there, and they sat down to eat. And a wo-man of the town, who had led a life of sin, when she heard that Je-sus was there, came in with a box of oint-ment and bowed down at his feet. She was full of shame, for her sins had been great, and she had come to Je-sus to ask him to for-give her and help her to lead a new life. She wept, and washed the feet of Je-sus with her tears, and wiped them with the hairs of her head. And she kissed his feet, and rubbed them with the oint-ment she had brought, and which had cost her a high price. When the Phar-i-see saw it he said to him-self, If this man had come from God he would know what kind of a wo-man this is, and would send her out of his sight. Je-sus, who knew his every thought, said to him, Si-mon, I have some-thing to say to thee. [Illustration: WASH-ING HANDS IN THE EAST.] And he said, My lord, say on. Then Je-sus said, Two men were in debt to a rich man. One owed him a great deal, while the oth-er owed him but a small sum. But they were both so poor that they could not pay him, and he told them to think no more of the debt, for it would be the same as if they had paid all they owed. Tell me now which one of these would love him the most. The Phar-i-see said, I should think that he to whom he for-gave the most. Je-sus said to him, That is true. And he turned to the wo-man and said to Si-mon, See'st thou this wo-man? I came to thy house, and thou didst bring me no wa-ter to wash my feet, but she hath washed my feet with her tears and wiped them with the hairs of her head. Thou didst give me no kiss, but this wo-man, since the time I came in, has not ceased to kiss my feet. My head with oil thou didst not an-oint, but she has poured her oint-ment on my feet. So I say to thee that her sins, though so great, will be all wiped out, for she has loved me much. And he said to the wo-man, Thy faith has saved thee; go back to thy home in peace. From this place Je-sus went on through all the large and small towns, and told the good news that God had sent his Son in-to the world to save men from their sins. And the twelve were with him. Je-sus might have been rich, for all the world was his; but he chose to be poor, and to bear all the ills of life for our sakes, that we might be drawn to him, and be saved from our sins. Good wo-men, whom he had cured, gave him such things as he had need of, and he did not lack for food or friends. Je-sus spoke at times in a strange way. He would take scenes from real life and paint them, as it were, with words, so that they were plain to all. These talks were meant to teach great truths that would lodge in the mind, and stand out like scenes of real life. They were to take them home with them, and keep them in their thoughts from day to day. One of these talks was of a rich man who had large fields and vine-yards. And when it was time for the crops to come in, the rich man found that his barns would not hold them. And he said, What shall I do? for I have no room where I can put my fruits. This will I do: I will pull down my small barns and build large ones, and there will I store all my goods. And I will say to my-self, Thou hast much goods laid up that will last thee for years and years; take thine ease, eat, drink, and be of good cheer. But God said to him, Thou fool, this night thou shalt die. Then who shall have those things which thou hast laid up for years to come? This was to teach us that it is of no use for men to lay up great wealth in this world, for they will have to leave it all when they die. And it is a sin for a rich man to spend all that he owns on him-self, to live at his ease, and to eat and drink, as if there were no poor in the world, and no God to serve. Je-sus told the twelve not to fret be-cause they were poor, or to have the least fear that they might want for food, or for clothes to wear. Think of the birds, he said. They do not sow seed in the fields, nor reap grain and lay it up for use in time of need. They have no store-house or barn, yet they have all the food they want, for God feeds them and takes care of them. And if he does so much for the birds, how much more will he do for you? Look at the flow-ers. See how they grow. They do not work, or spin the thread to weave in-to cloth as men must do, and yet I say to you that King Sol-o-mon did not wear such rich robes as theirs. If then God gives such fine clothes to that which grows in the field like grass, and which in a day or two is burnt up, how much more will he clothe you, though ye are so loth to trust him. So do not fret lest you shall want for things to eat, and to drink, and to wear; for God knows that ye have need of these things, and if ye seek first to do his will, he will give all these things to you. CHAPTER IX. JESUS AT THE SEA-SHORE. WHILE Je-sus was down by the sea, the crowd grew so great that he went in-to a boat and sat down to teach them as they stood on the shore. [Illustration: THE SOW-ER.] He said, A man went out in the field to sow his seed. And as he threw the seed from his hand, some of it fell on the hard path by the road-side, and the birds flew down and ate it. Some fell on the rocks and stones where there was not much earth, and it soon grew up on top of the ground. But the sun's warm rays made it droop, and as it had no root, in a few days it was all dried up. Some of the seed fell where thorns and weeds were, and these took up all the room, so that there was no space for the seed to grow. The air and the sun could not get at it, and soon it was choked to death. But some of the seed fell in good ground, that the plough had made soft. The rain fell on it, the sun shone on it, and it sprang up and bore a large crop of grain. When the crowd had left Je-sus, the twelve came near to ask him what he had meant to teach by this talk of seeds that were sown here and there. Je-sus told them the seed was the good news that he came to preach. Those who preach, or teach, sow good or bad seed, which takes root in the mind or heart. Some who heard his words would not care for them, but would go on in their sins and feel no change of heart. New thoughts and fresh scenes would come and eat up the seed-thoughts that Je-sus had sown, as quick as the birds ate up the seed sown by the road-side. Some who heard him thought of his words for a-while, and tried for a short time to do right. But it did not last long. This was the seed that fell in the midst of stones, and sprang up at first, but in a few days was all dried up. Some would hear Je-sus preach, and were glad of the words that he spoke; but the cares of this world, their wealth, and the gay things of life, were so much in their thoughts that they could not do the things he had taught them. This was the seed that fell in the midst of thorns, and the thorns grew up and choked it. But there were some who heard Je-sus preach, and who tried each day to do as he taught them. This was the seed that fell in good ground, which took root and grew and brought forth ten times as much as had been sown. [Illustration: THE EN-E-MY SOW-ING TARES.] One of the talks of Je-sus was of a man who sowed good seed in his field. And while he slept a foe came and sowed tares, or weeds, in the midst of the wheat, and then went on his way. And when it was time for the wheat to grow up, the weeds grew up with it. And when the work-men on the farm saw this, they went at once to the man of the house, and said to him, Didst thou not sow good seed in thy field? Where then have these tares come from? He said to them, A foe has done this. The work-men said, Shall we go out, then, and pull them up by the roots? And he said, No, lest while you pull up the tares you pull up the wheat with them. Let both grow till it is time to reap the grain; and then I will say to the reap-ers, Pull up the tares first and bind them in stacks to burn. But put the wheat in my barn. Je-sus told the twelve what he meant by this talk of the tares of the field. The field is the world. He who owns the field and sows the seed, is Je-sus him-self. The wheat that grows up means those who hear his words, and do as he has taught them. The tares are bad men, who have no love for Je-sus. The foe that sows them is Sa-tan. The time to reap the grain is on the last great day. The reap-ers are the an-gels. Je-sus will let the good and the bad live in the world till the last great day. Then he will send his an-gels to take the good to their home on high, but the bad will be cast out in-to the fire that is to burn up the world. Then Je-sus spoke of a man who went out to buy pearls. He went from place to place, and those who had pearls to sell brought them out for him to look at, but he was hard to suit, and bought but few. At last he found one that was worth more than all the rest that he had seen. But its price was so great that he could not buy it. What did he do? Why, he went and sold all that he had, and came back and bought this pearl of great price. So will it be with those who wish to be rid of their sins, and to be as pure as a pearl with-in. Je-sus in us is the pearl of great price. Gold can-not buy it. But when we learn its cost we should make haste to get rid of all that keeps Christ out of our hearts, and make room for this one pearl, which is worth more than all else in the world. [Illustration: SEEK-ING GREAT PEARLS.] Then Je-sus spoke of those who took their net, and went out in a boat to catch fish. They cast the net out of the boat and threw it in-to the sea, and when it was full drew it back to shore. Then they sat down to sort the fish; the good ones were put in their boats, and the bad ones were thrown a-way. So it would be at the last day. The an-gels would come forth and sort the good from the bad. And the good would be borne to their home on high, but the bad would be thrown in-to a fire that would make them cry out with pain. Je-sus said, Have I made these things plain to thee? And they said, Yes, Lord. [Illustration: PAR-A-BLE OF THE NETS.] One of the Scribes came to Je-sus, and said, I will not leave thee; but where thou dost go I will go. Je-sus said to him, The fox-es have holes, and the birds of the air have nests, but I have not where to lay my head. He meant by this that he was poor, and had no place where he could go and lie down when he had need of rest. Night drew near, and the crowd was so great that Je-sus and the twelve went in a boat to cross the Sea of Gal-i-lee. And there came up a great storm, and the winds blew fierce, and the waves rose high and came with a great dash in-to the boat. And Je-sus slept, for he was quite worn out. The twelve were full of fear; and at last they woke Je-sus, and said, Lord, save us, or we shall sink. Then he rose and spoke to the winds and the waves, and said to them, Peace, be still. And the wind ceased to blow, and soon all was still and calm. [Illustration: STILL-ING THE TEM-PEST.] And Je-sus said to the twelve, Why are ye in such fear? How is it that ye have no faith? As Je-sus left the boat a mad-man came out of the tombs to meet him. He was so fierce that no man could bind him, or tame him. He broke loose from all the ropes and chains, and no house could hold him. So night and day he would roam on the hills and in the caves or tombs, where graves had been dug, and cry out and cut him-self with bits of stones. And while Je-sus was still far off, the mad-man saw him and ran and fell down at his feet. And he cried out, What have I to do with thee, Je-sus, thou Son of God? Harm me not, I pray thee. Now there was there, close by the hills, a great herd of swine. And the fiends that were in the man begged Je-sus to send them in-to the swine. And Je-sus said, Go. And when they came out of the man they went in the swine, and the herd ran down a steep place and were drowned in the sea. And they that fed the swine went and told what had been done, and great crowds came to the place where Je-sus was. And when they saw that the mad-man sat with his clothes on and in his right mind, they were in great fear. And they prayed Je-sus to leave the place at once. When Je-sus was come in-to the boat, he that had been out of his mind begged that he might go with him. But Je-sus would not let him, and said to him, Go home to thy friends, and tell them what great things the Lord hath done for thee. And the man went and told how he had been made well, and those who heard him felt that Je-sus must have been sent from God, for no mere man could do such strange things. CHAPTER X. JESUS BRINGS THE DEAD TO LIFE.--FEEDS FIVE THOUSAND. JE-SUS went back to Ca-per-na-um. And as he stood by the sea-shore, one of the chief men of the church came to him, whose name was Ja-i-rus. He was in deep grief, for he had but one child, a girl twelve years of age, and she lay sick at his home and there was no help for her. And he said to Je-sus, My child lies at the point of death. I pray thee come and lay thy hands on her that she may live. And Je-sus went with him, and so did the twelve, and all the crowd that had come up to hear Je-sus preach. And in the throng was a wo-man who had been sick for twelve years. She had spent all she had to try to be made well; but all the drugs she took did her no good, and no one could seem to help her case. So she went on from bad to worse. When she heard of Je-sus she came up with the crowd at his back, and put out her hand and touched the hem of his robe. For, she said, if I may touch but his clothes I shall be made well. And as soon as she had done this she felt that she was cured. All this was known to Je-sus, and yet he faced the crowd and said, Who touched me? Pe-ter said that some one in the throng had been pushed up close to him and thought it strange that Je-sus did not know it. Je-sus said, Someone touched me, and he looked round to see who had done it. When the wo-man saw that Je-sus knew all, and that she could not hide from him, she shook with fear, and fell down at his feet, and told him why she had touched him, and how that touch had made her well. Je-sus said to her, Be of good cheer. Thy faith in me hath made thee well. While he yet spoke to her, there came one from the house of Ja-i-rus, who said to him, Thy child is dead. When Je-sus heard it he said, Fear not. Trust in me and she shall be made well. And when he came to the house, he found a great crowd there, who wept and mourned the loss of the young child. Je-sus said to them, Why do you weep? She sleeps; she is not dead. He meant that she would soon rise from the dead, as one who wakes out of his sleep. But they saw that she was dead, and as they had no faith in his words they laughed him to scorn. Then he put them all out of the room save three of the twelve--Pe-ter, James, and John--and the fa-ther and mo-ther of the young girl. Then he took the child by the hand and said, I say to thee a-rise. And she rose from her bed, and had strength to walk, and Je-sus bade them bring her some food that she might eat. [Illustration: CUR-ED BY TOUCH-ING HIS GAR-MENT.] And her fa-ther and mo-ther knew not what to think of these strange things. Je-sus bade them tell no one of what he had done, and there was no need for them to speak. For there was their child, well and strong, once more the light and joy of their house, and their hearts must have been full of thanks and praise to God! [Illustration: THE DAU-GHTER OF JA-I-RUS.] When Je-sus went from the house of Ja-i-rus two blind men came near him and cried out, Thou Son of Da-vid have mer-cy on us. They said this be-cause they knew that he was of King Da-vid's race. Je-sus said to them, Do you think that I can make you well? They said to him, Yes, Lord. Then he touched their eyes, and at once their sight came back to them. And he said to them, Tell no man what I have done to you. But when they left him they went from place to place and told all whom they met how Je-sus had brought back their sight. And they brought to him a dumb man who could not speak be-cause of the fiend that was in him. And as soon as Je-sus cast out the fiend the man spoke. And all those who saw it were in a maze, and said, Such things as these have not been done be-fore in the land of Is-ra-el. [Illustration: THE TWO BLIND MEN.] But the Phar-i-sees felt such hate for Je-sus that they said that he could cast out fiends be-cause he had the help of Sa-tan, the prince of all fiends. Je-sus said to the twelve, Come, let us go to some lone place and rest a while. For the crowds were so great that they had no time to eat. And they went in a boat quiet-ly to cross the Sea of Gal-i-lee, where they might rest and take the food they were so much in need of. But as soon as the folks heard of it they set out on foot and went round by the shore till they came to the place where Je-sus was. And when Je-sus went out and saw them, his heart was moved, and he taught them, and made the sick ones well. When night came on, the twelve said to Je-sus, Send these off that they may go to the towns and buy food for them-selves, for they have nought to eat. Je-sus said, They need not go. Give you them some-thing to eat. They said, Shall we go out and buy bread and give it to them? Je-sus said, How much have you? Go and see. When they knew they said, We have five loaves and two small fish-es. Je-sus bade the twelve have the crowd seat them-selves in rows on the green grass. Then he took the five loaves and the two fish-es, and gave thanks to God for them. And he broke the loaves, and the fish-es, and the twelve gave them piece by piece to the crowd, till all had had their fill. When the feast was at an end there was e-nough bread and fish left to fill twelve bas-kets. Then Je-sus bade the twelve dis-ci-ples get in-to the boat and go back to Ca-per-na-um. And when the crowd had left him he went up on a high hill to pray. And when night came on he was there with none but God near him. The twelve were in the boat, out in the midst of the sea. Their oars were of no use, for the wind blew hard the wrong way, and drove them back from their course, and made the waves toss the boat here and there. Je-sus could see it all from his high place on the hill, and in the night he went down to the shore and walked out on the sea. When the twelve saw him they were in a great fright, for they thought it was a ghost, and they cried out in their fear. Je-sus said, Be of good cheer. It is I. [Illustration: FEED-ING THE MUL-TI-TUDE.] Pe-ter spoke from the boat, and said, Lord, if it be thou, bid me come to thee on the sea. Je-sus said to him, Come, and Pe-ter came out of the boat and walked on the waves to go to Je-sus. But when he heard the noise of the wind, and saw the waves dash all round him, he was in great fear; and as he felt him-self sink he cried out, Lord, save me. [Illustration: PE-TER WALK-ING ON THE WA-TER.] Je-sus put forth his hand and caught him, and said to him, O thou of lit-tle faith, why didst thou doubt me? When Je-sus and Pe-ter came in-to the boat the wind was still, and the twelve were soon on the shore they had set out to reach. Then they fell at his feet, and said, It is true that thou art the Son of God. [Illustration: CHRIST WALK-ING ON THE SEA.] As soon as it was known where Je-sus was, crowds came from all the towns that were near, and brought their sick in their beds that he might make them well. And when he went through the large and small towns they laid the sick in the streets, and begged that they might touch but the hem of his robe. And at a touch they were all made well. CHAPTER XI. JESUS HEALS THE SICK.--HIS FORM CHANGED ON THE MOUNT. JE-SUS went to Ca-per-na-um and taught the Jews there. But all that he said made them hate him the more, and their chief priests did all they could to prove that he was not the Christ who was to save them. They thought that he who was to be the King of the Jews would come in rich robes, and with all the signs of high rank. So they would have naught to do with a poor man like Je-sus. It made Je-sus sad to have the Jews turn from him, and he left them, and went out to the towns of Tyre and Si-don, which were on the sea-coast. And no Jews dwelt there. Yet a wo-man, as soon as she heard he was there, came out and cried to him, O Lord, thou Son of Da-vid, come and heal my child, for she has gone mad. [Illustration: THE AS-CEN-SION.] Je-sus said he was sent to none but the Jews. This he did to try her faith, for she was not a Jew. But she fell at his feet, and cried out, Lord help me! [Illustration: SI-DON.] Je-sus said to her, Great is thy faith; thy child is made well. And when she went back to her house she found her child had been made well at the same hour that she spoke to Je-sus. Then Je-sus and the twelve went down near the Sea of Gal-i-lee once more. And they brought to Je-sus a man that was deaf, and who could not speak plain, that he might lay his hands on him and heal him. Je-sus took him out of the crowd, and touched his ears and tongue, and at once the man was made well, so that he could both hear and speak. And crowds came to him, and brought those that were lame, blind, and dumb, and laid them down at the feet of Je-sus, that he might heal them. And Je-sus healed them all, so that the crowds were in a maze when they saw the dumb speak, the lame walk, and the blind see; and they gave praise and thanks to God for what he had done. At the end of six days Je-sus took Pe-ter, James, and John, and went up on a high mount to pray. And while he was there a great change took place in him. His face shone as the sun, and his clothes were as white as snow, and the light shone through them. And Mo-ses and E-li-jah came to him, and spoke with him. Pe-ter said, Lord, it is good for us to be here. Let us make three tents, one for thee, and one for Mo-ses, and one for E-li-jah. While he yet spoke there came a bright cloud, out of which a voice spoke and said, This is my dear Son, in whom I am well pleased. Hear ye him. When Pe-ter, James, and John heard it, they bowed down to the ground, and were in great fear. Je-sus came and touched them, and said, Rise. Fear not. And when they raised their eyes they saw no one but Je-sus. As they came down from the mount, Je-sus bade them tell no one what they had seen till he rose from the dead. [Illustration: PE-TER AND THE TRIB-UTE MON-EY.] The next day, when they had come down from the mount, there was a great crowd to see Je-sus. And one man knelt at his feet and said, Lord, help my son, for he has fits, and the fiends in him vex him so that he falls in the fire and in the wa-ter. I took him to those whom thou hast taught to heal, to see if they could cure him; and they could not. Je-sus said, Bring him to me. And they brought him; and he fell on the ground and foamed at the mouth. Je-sus said to the fiend that was in the young man, Come out of him and vex him no more. And the fiend cried with a loud voice, and shook the young man, and came out of him, but left him weak, like one dead. And those who stood near thought he was dead. But Je-sus took him by the hand and raised him, and he stood on his feet and was well from that hour. Then Je-sus and the twelve went to Ca-per-na-um. And when they were in the house Je-sus said, Why were ye at such strife in your talk on the way? And for shame they held their peace, for their talk had been as to which should have the high-est place in the realm where Je-sus was to reign as King of the Jews. When they had sat down Je-sus said to the twelve, He who seeks to be first shall be last of all. And he took a child and set it in the midst of them, and told them that they must put pride out of their hearts and be as meek as a child. For he who thought not of him-self, but did God's will as a child does the will of its fa-ther, the same should be great in the realm which Je-sus was to set up. Je-sus taught there for some time, and then set out for Je-ru-sa-lem. And the twelve went with him. When they were come to Ca-per-na-um, those that took in the trib-ute mon-ey came to Pe-ter and said, Doth not your mas-ter pay trib-ute. This was the tax the Jews had to pay to Ce-sar as the price of peace. Pe-ter said, Yes. And when he came in-to the house Je-sus met him and said. Of whom do the kings of the earth take cus-tom or trib-ute? of their own chil-dren or of stran-gers? Pe-ter said, Of stran-gers. Je-sus said, Then are the chil-dren free. But lest we should give cause for blame, go thou to the sea, and cast a hook, and take up the fish that first comes up. In its mouth thou shalt find a piece of mon-ey. Take that and give it to them for me and thee. CHAPTER XII. THE GOOD SAMARITAN.--MARTHA AND MARY.--THE MAN BORN BLIND. JE-SUS went to the great church in Je-ru-sa-lem, and the Jews came there in crowds to hear him preach, and to find fault with him. And a man of law stood up and said, What must I do to be saved? Je-sus said to him, What does the law say? How dost thou read it? The man of law said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and thy neigh-bor as thy-self. Je-sus said to him, That is right. Do this, and thou shalt be saved. The man of law said, Who is my neigh-bor? Then Je-sus spoke in this way, and said, A man went down from Je-ru-sa-lem to Je-ri-cho. And the thieves fell on him, tore off his clothes and beat him, then went on their way and left him half dead on the ground. By chance there came a priest that way, and when he saw the poor man he went by him on the oth-er side of the road. Then one of the tribe of Le-vi came to the place, and took a look at the poor man, and went by on the oth-er side of the road. By and by a Sa-mar-i-tan--that is, a man from Sa-ma-ri-a--came that way, and as soon as he saw the poor man on the ground his heart was moved, and he made haste to help him. Now the Jews did not like the Sa-mar-i-tans, and would have nought to do with them. And those to whom Je-sus spoke would not have thought it strange if this man from Sa-ma-ri-a had left the Jew to die by the road-side. But this he could not do, for he had a kind heart. He went to the poor man and bound up his wounds, and set him on his own beast, and brought him to an inn, and took care of him. And the next day when he left he took out two pence and gave them to the host, and said to him, Take care of him; and if thou hast need to spend more than that, when I come back I will pay thee. Which now of these three dost thou think was neigh-bor to him who fell a-mong thieves? [Illustration: THE GOOD SAM-AR-I-TAN.] And the man of law said, He that was kind to him. Then said Je-sus, Go, and do thou like-wise; that is, to those who need help go and do as the Sa-mar-i-tan did. Je-sus came to Beth-a-ny--a small place near Je-ru-sa-lem--and a wo-man, whose name was Mar-tha, asked him to come to her house. She had a sis-ter, whose name was Ma-ry, and while Mar-tha went to get things and to cook, and sweep, and dust, Ma-ry sat down at the feet of Je-sus to hear him talk. This did not please Mar-tha, who felt that she had too much work to do; so she came to Je-sus and said, Lord, dost thou not care that my sis-ter hath left me to do the work a-lone? Bid her there-fore come and help me. Je-sus said to her, Mar-tha, Mar-tha, thou art full of care and vexed a-bout more things than there is need of. There is need of but one thing, and Ma-ry hath made choice of that which is good, and no one shall take it from her. He meant that Ma-ry chose to care for her soul, and to be taught how to live in this world, so that she might fit her-self for the next one. And the one thing we all need is a new heart, full of love to Je-sus and glad to do his work. One of the twelve said to Je-sus, Teach us how to pray, as John taught those who were with him. Je-sus taught them to pray thus: Our Fa-ther, who art in heav-en, Hal-low-ed be thy name, Thy king-dom come, Thy will be done on earth as it is in heav-en, Give us this day our dai-ly bread, and for-give us our debts as we for-give our debt-ors. Lead us not in-to temp-ta-tion but de-liv-er us from e-vil, for thine is the king-dom, the pow-er, and the glo-ry, both now and for-ev-er. A-men. [Illustration: MA-RY AND MAR-THA.] Then he said, Which of you shall have a friend and shall go to him at mid-night and say to him, Friend, lend me three loaves: for a friend of mine has come a long way to see me, and I have no food for him. And he who is in-side shall say, The door is now shut, and my chil-dren are with me in bed; I can-not rise and give thee. I say to you, though he will not rise and give him be-cause he is his friend, yet if he keeps on and begs hard he will rise and give him as much as he needs. And I say to you, Ask God for what you need and he will give it to you. Seek and ye shall find. Knock, and the door that is shut will o-pen for you. For, he said, if a child of yours should ask for bread, would you give him a stone? or should he ask for a fish, would you give him a snake? If ye then, who are full of sin, know how to give good gifts to your chil-dren, how much more sure is it that God will give good things to those who ask him. Je-sus chose three-score and ten more men and sent them out, two and two, in-to all the towns where he meant to come, that they might heal the sick and preach the good news. And they did as he told them, and came back full of joy at the great things they had done through the strength that he gave them. Je-sus told them that they should feel more joy that their names were set down in the Book of Life--God's book--where he keeps the names of all those who love him, and do his will on earth. [Illustration: THE SEND-ING OUT OF THE SEV-EN-TY.] The Feast of Tents was near at hand, and Je-sus said to the twelve, Go ye up to this feast, but I will not go now, for my time has not yet come. So he staid in Gal-i-lee for a-while. Then he went up to Je-ru-sa-lem, but did not make him-self known lest the Jews should kill him. The Jews sought for him at the feast, and said, Where is he? And there was much talk of him. Some said, He is a good man; and some said, No, he is a fraud. But no one dared to speak well of him out loud for fear of the Jews. In the midst of the feast Je-sus went up in-to the church and taught there. And he said, Ye both know me, and ye know from whence I came. I am not come to please my-self, but to do the will of him that sent me, whom ye know not. But I know him, for I have come from him, and he hath sent me. Then they made a rush for him, but no man laid hands on him, for his hour had not yet come. God had set the time for him to die, and no one could harm him till that day and hour. As he came from the church he saw a man who had been blind from his birth. Je-sus spat on the ground and made clay of the moist earth, and spread the clay on the eyes of the blind man. Then he told him to go and wash in a pool that was near. And he went, and did as he was told, and his sight came back to him. And his friends, and those who had seen him when he was blind, said, Is not this he that sat and begged? Some said, This is he; and some said, He is like him; but the man said, I am he. Then they said to him, How were thine eyes cured? And he said, A man, by the name of Je-sus, made clay and spread it on my eyes, and said to me, Go to the pool of Si-lo-am and wash; and I went and did so, and my sight came back to me. Then they said to him, Where is he? He said, I know not. [Illustration: "ONCE I WAS BLIND, BUT NOW I SEE."] It was on the day of rest that Je-sus made the clay, and the Phar-i-sees, when they heard of it, said, This man is not of God, for he does not keep the day of rest. And they went to the fa-ther and the mo-ther of the man who had been blind, and said to them, Is this your son, who ye say was born blind? How then doth he now see? His pa-rents said, We know that this is our son, and that he was born blind; but by what means he now sees, or who hath cured his eyes, we know not. He is of age, ask him; he shall speak for him-self. They spoke thus for fear of the Jews; for the Jews had made it known that all those who said that Je-sus was the Christ should be put out of the church. So they said, He is of age; ask him. Then the Phar-i-sees went to the man that was blind, and said to him, Give God the praise, for we know that this man is a man of sin. He said to them, What he is I know not; but this I do know, that once I was blind, but now I see. Then they said to him, What did he do to thee? How did he cure thine eyes? The man said, I have told you be-fore, and ye did not hear. Why would ye hear me say it once more? Would ye be of his band? Then they spoke harsh words to him, and said, Thou dost take sides with him, but we stand by Mo-ses. We know that God spoke to Mo-ses; but as for this fel-low, we know not who sent him. The man said, It is strange that ye know not who sent him, when he has brought sight to my blind eyes. Since the world was made we have not heard of a man who could give sight to one that was born blind. If this man were not of God he could not have done this thing. The Phar-i-sees were full of wrath, and said to the man, Thou hast dwelt in sin from thy birth, and wilt thou try to teach us? And they drove him out of the church. Je-sus heard of it, and when he found the man he said to him, Have you faith in the son of God? He said, Who is he, Lord, that I may put my trust in him? Je-sus said, It is he that talks with thee. The man said, Lord, I know that it must be so; and he fell at the feet of Je-sus, and gave praise to him. CHAPTER XIII. JESUS, THE GOOD SHEPHERD.--LAZARUS BROUGHT TO LIFE.--THE FEAST, AND THOSE WHO WERE BID TO IT. JE-SUS said to those whom he taught, I am the good shep-herd. The good shep-herd will give his life for the sheep. But he that is hired, and who does not own the sheep, when he sees the wolf will leave the sheep and run to save his own life. Then the wolf lays hold of the sheep, and puts the flock to flight. He who is hired flees from the sheep, be-cause he does not care for them. I am the good shep-herd and know my sheep, and my sheep know me. And I will lay down my life for the sheep. Some sheep I have which are not of this fold; they too must I bring in, and they shall hear my voice, and there shall be one fold, and one shep-herd. The Jews found fault with his words, and some said, He talks like a mad-man. As Je-sus went out on the porch at one side of the great church that He-rod built, the Jews came round him and said, How long wilt thou keep us in doubt? If thou be the Christ, tell us so in plain words. Je-sus said, I told you, and ye had no faith in me. The works that I do, in God's name, are proof that I am sent from him. But ye do not trust me be-cause ye are not my sheep. My sheep hear my voice, and I know them, and they go the way I lead. They shall not be lost, and no one shall take them from me. For God gave them to me, and no one can take them out of his hand. I and my Fa-ther are one. Then the Jews took up stones to stone him, be-cause he said that he was God. But he fled from them, and went out of Je-ru-sa-lem to a place near the Jor-dan, where crowds came to hear him, and to be taught of him. And not a few gave their hearts to Je-sus, and sought to lead new lives; to do right and to be good. [Illustration: THE LOST SHEEP.] Ma-ry and Mar-tha, who lived at Beth-a-ny, had a bro-ther whose name was Laz-a-rus, and he was sick. So his sis-ters sent word to Je-sus, but though he was fond of these friends at Beth-a-ny he made no haste to go to them, but staid two days in the place where he was. Then he said to the twelve, Let us go back to Beth-a-ny, for my friend Laz-a-rus sleeps, and I must go and wake him. He meant that Laz-a-rus was dead, and that he must go and bring him back to life. But the twelve thought that he meant that Laz-a-rus slept, as we do when we take our rest. Now Beth-a-ny was near Je-ru-sa-lem, and a crowd of Jews had gone there to weep with Ma-ry and Mar-tha. As soon as Mar-tha heard that Je-sus was near she ran out to meet him; but Ma-ry sat still in the house. And Mar-tha said to Je-sus, If thou hadst been here my bro-ther would not have died. But I know that e-ven now what thou wilt ask of God he will give it thee. Je-sus said to her, Thy bro-ther shall rise a-gain. Mar-tha said, I know that he shall rise at the last day. Then Mar-tha went back to the house and said to Ma-ry, The mas-ter has come and asks for thee. Ma-ry rose at once and went out to meet him; and those who saw her leave the house, said, She goes to the grave to weep there. As soon as Ma-ry came to the place where Je-sus was, she fell at his feet and said, Lord, if thou hadst been here my bro-ther had not died. When Je-sus saw her tears, and the tears of those who wept with her, he was full of grief, and said, Where have ye laid him? They said, Lord, come and see. Je-sus wept. And when the Jews saw it they said, See how he loved him. And some of them said, Could not this man, who gave the blind their sight, have saved Laz-a-rus from death? Je-sus came to the grave. It was a cave, and a stone lay at the mouth of it. Je-sus said, Take a-way the stone. Mar-tha said to him, By this time he must be in a bad state, for he has been dead four days. Je-sus said to her, Did I not tell thee that if thou hadst faith thou should see what great things God could do? Then they took the stone from the place where the dead was laid. And Je-sus cried out with a loud voice, Laz-a-rus, come forth. [Illustration: LAZ-A-RUS RAISED FROM THE DEAD.] And he that was dead came forth, bound hand and foot in his grave clothes, and with his head tied up in a cloth. Je-sus said, Loose him and let him go. And some of the Jews who came to be with Ma-ry and Mar-tha, and saw this great thing which Je-sus did, had faith in him that he was the son of God. But some of them went to the Phar-i-sees and told what he had done. And the Phar-i-sees and chief priests met to talk of Je-sus and his deeds. They said it would not do to let him go on in this way, for he would raise up a host of friends who would make him their king. That would not please the Ce-sar of Rome, who would come and take Je-ru-sa-lem from them, and drive the Jews out of the land. So from that time they sought out some way in which they could put Je-sus to death. As Je-sus went out of the church where he had taught on the Lord's day, he saw a wo-man all bent up in a heap. She had been so for near a score of years, and could not lift her-self up. Je-sus said to her, Wo-man, thou art made well. And he laid his hands on her, and she rose at once, and stood up straight, and gave thanks to God. And the chief man of the church was wroth with Je-sus, be-cause he had done this deed on the day of rest. He said to those in the church, There are six days in which men ought to work; if you want to be cured come then, and not on the day of rest. Je-sus spoke, and said, Doth not each one of you loose his ox or his ass from the stall and lead him off to drink? And if it is right to do for the ox and the ass what they need, is it not right that this wom-an should be made well on the day of rest? [Illustration: THE GREAT SUP-PER.] And when he said this his foes hung their heads with shame, and all his friends were glad for the great deeds that were done by him. One Lord's day he went to the house of one of the chief Phar-i-sees, and while there he spoke of a man who made a great feast. And when it was all spread out, he sent his ser-vant out to bid those come in whom he had asked to the feast. And they all cried out that they could not come. The first one said, I have bought a piece of ground, and must go and see it; so pray do not look for me. The next one said, I have bought five yoke of ox-en, and must go and try them; so pray do not look for me. The next one said, I have just ta-ken a wife, and so can-not come. So the ser-vant came back to the house and told his mas-ter these things. Then the rich man was in a rage, and he said to his ser-vant, Make haste and go out through the streets and lanes of the town, and bring in the poor, the lame, and the halt and the blind. And the ser-vant did as he was told. Then he came and said, Lord, I have done as thou didst bid me, and yet there is room for more. The lord of the house then said, Go out through the high-ways, and down by the hedge-rows, and make the folks come in, that my house may be full; for none of those who were first called shall taste of my feast. The man who spreads the feast is God. The feast is the good news--that Christ will save us from our sins. The ser-vant means those who preach, and urge men to come to Christ. Those who were first bid to the feast and would not come mean the Jews. And to bid the poor, the lame, and the blind come in-to the feast, means that the poor and the sick are to be saved as well as the rich and the great. Great crowds drew near to Je-sus, and he told them that though they might come and hear him preach, if they did not care for him in their hearts they were not true friends, and could not be of his band. They must care more for him than for all else in the whole world; and must bear his cross--that is, they must do what is right, as Je-sus did. CHAPTER XIV. THE PRODIGAL SON.--THE PHARISEE AND THE PUBLICAN.--BABES BROUGHT TO JESUS.--ZACCHEUS CLIMBS A TREE. JE-SUS said, There was a rich man who had two sons. One of them was wild, and fond of feasts and of gay times, and did not care for his home, or the life that he led there. So he went to his fa-ther and said, Give me, I pray thee, my share of the wealth thou hast laid up for thine heirs, that I may spend it as I choose. And he took his share, and went far from home, and led a gay life. And when he had spent all he had, there came a dearth in that land, and he was in great want. That he might not starve, he went out in search of work, and a man hired him, and sent him in the fields to feed swine. And so great was his need of some-thing to eat that he would have been glad to have had some of the coarse food with which the swine were fed, but none of the men gave it to him. Then he said to him-self, The men my fa-ther hires have more food than they can eat, while I starve for want of what they can well spare. I will rise and go to my fa-ther, and will say to him, Fa-ther, I have done wrong in thy sight, and in the sight of God, and have no more right to be called thy son. Let me come back to thy house, and be as a ser-vant. So he rose and went to his fa-ther. And while he was yet a long way off his fa-ther saw him, and ran and fell on his neck and kissed him. And the son said to him, Fa-ther I have done wrong in thy sight, and in the sight of God, and have no more right to be called thy son. But the fa-ther said to his hired men, Bring forth the best robe and put it on him, and put a ring on his hand, and shoes on his feet. And bring in the fat-ted calf, and kill it, and let us eat and be glad. For this my son was dead, and now lives; he was lost and is found. And tears and sighs gave place to smiles and songs of joy. [Illustration: THE PROD-I-GAL'S RE-TURN.] Now the son who had staid at home and kept his share of wealth that his fa-ther gave him, was at work in the field. And as he came near the house he heard the gay sounds, and called one of the hired men to him and asked what it all meant. The man said, Thy broth-er is here, and thy fa-ther has made a feast, so great is his joy to have him back safe and sound. And the young man was in a rage, and would not go in the house; so his fa-ther came out and coaxed him. And he said to his fa-ther, For years and years have I been true to thee and broke none of thy laws. But thou didst not kill a kid for me that I might make a feast for my friends. But as soon as this thy son was come, who spent thy wealth in ways of sin, thou didst kill the fat-ted calf for him. And the fa-ther said, My son, I have loved thee all thy life, and all that I own is the same as if it was thine; yet it was right that we should be glad and sing songs of joy, for this thy broth-er was dead and now lives; he was lost and is found. In this way Je-sus taught those who found fault with him, that God was glad to have men turn from their sins and come back to him. He loved them in spite of their sins, and when they made up their minds to leave them, and to do what was right, God met them more than half way, and gave peace and joy to their hearts. A prod-i-gal is one who wastes all that he has. Then Je-sus spoke to those who were proud, and felt as if no one else was quite as good as they were. And he said, Two men went up in-to the church to pray. One of them--a Phar-i-see--chose a place where all could see him; and he stood up and said, God I thank thee that I am not like oth-er men. I fast twice a week, and I give to the aid of the church a tenth part of all I own. [Illustration: THE PHAR-I-SEE.] But the oth-er man stood far off, and bowed his head, and beat on his breast as he said, God help me, and for-give my sins. And God for-gave this man more than he did the oth-er, for those that are proud shall be brought low, and those who are meek shall be set in a high place. Then babes were brought to Je-sus that he might lay his hands on them and bless them. And when the twelve saw it, they tried to keep them back, and would have sent them a-way. This did not please Je-sus, and he said to them, Let the chil-dren come to me, and do not hold them back, for of such is the king-dom of God. He meant that no one could have a home with God who was not as good, and sweet, and pure as a young child, who hates sin, and loves God with his whole heart. Then Je-sus took the babes up in his arms, and laid his hands on them, and blest them. And as he and the twelve went on their way, Je-sus told them that they were to go to Je-ru-sa-lem that those things might be done to him of which the seers and proph-ets spoke. He said that the Jews would beat him and put him to death, but that he should rise from the dead on the third day. None of the twelve knew what he meant by these things, but thought he would set up his throne on earth, and reign as kings do in this world, and that each one of them would have a place of high rank near his throne. [Illustration: "SUF-FER LIT-TLE CHIL-DREN TO COME UN-TO ME."] When it was known that they were to pass through Jer-i-cho a great crowd came out to meet them. And there was a rich man there who had a great wish to see Je-sus. And his name was Zac-che-us. He was so small that he was quite hid by the crowd, and he was in great fear that Je-sus would pass and he not see him. So he ran on a-head of the crowd; and got up in-to a tree, from whence he could look down at this great man of whom he had heard. And when Je-sus came to the place he raised his eyes and saw him, and said to him, Zac-che-us, make haste and come down, for to-day I must stay at thy house. And Zac-che-us came down and went with Je-sus, and was glad to have him as a guest. And there was quite a stir in the crowd, and the Jews found fault with Je-sus, and said that he had gone to be a guest with a man that was full of sin. But Zac-che-us told Je-sus that if he had done wrong he would do so no more, but would try to be just to all men and to lead a good and pure life. And when Je-sus saw that he meant what he said, he told Zac-che-us that God would blot out the sins of the past, and help him to lead a new life. For he said that he had come to the world to seek those who had gone wrong, and were like lost sheep, and to save them and bring them to his home in the sky, where there was no such thing as sin or death. CHAPTER XV. THE FEAST OF THE PASSOVER.--THE SUPPER AT BETHANY. NOW the great feast of the Pass-o-ver was near, and a great crowd of Jews went up to Je-ru-sa-lem to keep it. It had been kept since the days of Mo-ses, when God smote the first-born of E-gypt, and passed o-ver the homes of the Jews. And those who were on the watch for Je-sus to do him harm, said, as they stood in the church, What think ye? will he not come to the feast? For the chief priests and Phar-i-sees had sent out word that those who knew where Je-sus was should make it known, that they might take him. Now six days be-fore the great feast, Je-sus came to Beth-a-ny, where Laz-a-rus was whom he had raised from the dead. Some of the Jews knew that he was there, and they came not so much to see Je-sus as to see Laz-a-rus. And the chief priests sought for a way to put Laz-a-rus to death, as some of the Jews, when they saw him had faith in Je-sus, and gave their hearts to him. Je-sus left Beth-a-ny to go to Je-ru-sa-lem, and on the way the mo-ther of Zeb-e-dee's chil-dren came to Je-sus and begged that he would do one thing for her. Je-sus said to her, What wilt thou? She said to him, Grant that these my two sons may sit, the one on thy right hand, and the oth-er on thy left, in thy king-dom. Je-sus said, Ye know not what ye ask. Can ye drink of the cup that I drink of, and bear all that I shall have to bear? They said, We can. Je-sus said, Ye shall drink of the cup, and bear the cross, but to sit on my right hand and on my left is not mine to give; but God gives it to those who are fit for it. When the ten heard this they were wroth with James and John. But Je-sus told them that those who sought to rule would be made to serve, and that he him-self came not to be served by men but to lay down his life for them. [Illustration: CHRIST AND THE MOTH-ER OF ZEB-E-DEE's CHIL-DREN.] And when they came to the Mount of Ol-ives, Je-sus sent two of the twelve, and said to them, Go to the small town which is near you, and you shall find there a colt tied, on which no man has rode. Loose him, and bring him to me, and if you should be asked, Why do ye this? Say that the Lord hath need of him, and he will be sent at once. The men did as Je-sus told them, and brought the young ass and put their robes on his back, and Je-sus sat on him. And as he went out on the road the crowds on their way to the feast spread their robes be-fore him, and strewed the way with green boughs from the palm trees. And they waved palms in their hands, and made the air ring with shouts of, Ho-san-na to the son of Da-vid! Blest is he that comes in the name of the Lord! Ho-san-na in the high-est! [Illustration: CHIL-DREN IN THE TEM-PLE CRY-ING, "HO-SAN-NA TO THE SON OF DA-VID."] [Illustration: THE EN-TRY IN-TO JER-U-SA-LEM.] This was the way in which they used to meet and greet their kings, and they thought to please Je-sus so that he would pay them back when he set up his throne on earth. For the most of them did not love him in their hearts. As Je-sus came near to Je-ru-sa-lem he looked at it, and wept when he thought of the grief that the Jews were to know. And he taught each day in the church at Je-ru-sa-lem, but at night he went to Beth-a-ny to sleep. One morn as he was on his way back to Je-ru-sa-lem he saw a fig-tree by the road-side, and went to it to pluck some of the fruit. But he found on it naught but leaves. Then he said to it, Let no more figs grow on this tree. The next day when the twelve went by they saw that the fig-tree was dried up from its roots. And they thought of the words that Je-sus spoke, and said, How soon has the fig-tree dried up! Je-sus told them that they might do as much and more than he had done to the fig-tree, if they had faith in God, and sought strength from him. [Illustration: CHRIST WEEP-ING O-VER JER-U-SA-LEM.] Then he spoke to them in this way: There was a rich man who laid out a vine-yard, and dug a ditch round it to keep wild beasts and thieves a-way, and made a wine press, and let the place out to men who were to give him part of the fruit. Then he went off to a far land. When the time had come for the fruit to be ripe he sent one of his ser-vants to the men who had charge of the vine-yard, that he might bring back his share of the grapes. But the men took the ser-vant and beat him, and sent him off with no fruit in his hands. Then the one who owned the place sent once more, and the bad men threw stones at this ser-vant, and hurt him so in the head that he was like to die. The next one they killed, and so things went on. Now the rich man, who owned the place, had but one son, who was most dear to him. And he said, If I send my son to them they will be kind to him, and treat him well. But as soon as the bad men saw him they said, This is the heir; let us kill him, and all that is his shall be ours. And they took him and put him to death, and cast him out of the vine-yard. The vine-yard is the world. The one who owns it is God. The bad men are the Jews; he had taught them his laws, and they had vowed to keep them. When they did not do it, God sent priests and wise men to try and make them do what was right. These were stoned, and not a few were slain. At last he sent his own dear son, Je-sus. Now they meant to kill him, as the bad men had killed the heir of the vine-yard. When the Jews heard this talk they knew that Je-sus spoke of them, and they were wroth with him, and in haste to kill him. One day, on his way out of the tem-ple, Je-sus sat down near the box in which mon-ey was put for the use of the church. And he saw that the rich put in large sums. And there came a poor wid-ow who threw in two mites, which make a far-thing, or the fourth of a pen-ny. Je-sus said to the twelve, This poor wid-ow has cast in more than all the rest. For they had so much they did not miss what they gave; while she, who was poor and in want, did cast in all that she had. [Illustration: THE WID-OW'S MITE.] CHAPTER XVI. PARABLES. A par-a-ble is a sto-ry of some-thing in real life that will fix in our minds and hearts the truth it is meant to teach. Je-sus said the king-dom of heav-en was like the mas-ter of a house who went out at morn to hire men to work in his vine-yard. The price was fixed at a pen-ny a day, and those who would work for that were sent out to the vine-yard. At nine o'clock in the day he went out and saw men in the mar-ket place who were out of work, and he said to them, Go ye to the vine-yard, and I will pay you what is right. And they went their way. He went out at noon, and at three o'clock, and found more men whom he sent to work in his vine-yard. Later in the day, when it was near six o'clock, he went out and saw more men, to whom he said, Why stand ye here all the day i-dle? They said to him, Be-cause no man has hired us. He said, Go ye in-to the vine-yard, and what is right I will give thee. So when night came, the lord of the vine-yard had the work-men called in, and each one was paid a pen-ny. When the first came they thought they should have more, and when they were paid but a pen-ny they found fault, and said, These last have wrought but one hour, and thou hast paid them the same as us who have born the toil and heat of the day. [Illustration: LA-BOR-ERS IN THE VINE-YARD.] The mas-ter said, Friend, I do thee no wrong. Didst thou not say thou wouldst work for me for a pen-ny a day? Take what is thine, and go thy way; for I have a right to do as I will with mine own. And the last shall be first and the first last. Je-sus told them a par-a-ble of ten maids who went out to meet the bride-groom. For in those days the man who was wed brought his bride home at night, and some of his friends used to go out to meet him. These ten maids had lit their lamps, and gone out to meet the bride-groom. But he did not come as soon as they thought he would, and as the hours went on they all fell a-sleep. Now five of these maids were wise, and five were not. The wise ones had brought oil with them, so that if their lamps should go out they could fill them. Those who were not wise had no oil but that which was in their lamps. At mid-night those who were on the watch cried out, Lo, the bride-groom comes! Go ye out to meet him. And the five wise maids rose at once, and went to work to trim their lamps. The five who were not wise, stood by and said, Give us of your oil, for our lamps have gone out. But the wise ones said, Not so; for we have no more than we need. Go ye and buy of those who have oil to sell. And while they went out to buy, the bride-groom came, and those who were in trim went in with him, and the door was shut. Then the five maids who had been out to buy oil came to the door, and cried out, Lord, Lord, let us in. But he said, I do not know you; and would not let them in. The bride-groom means Je-sus, who is to come at the last day. The ten maids are those who claim to love him, and who set out to meet him on that day. The oil is the love in our hearts, which burns and keeps our faith bright. We are to watch and wait for him, for we know not the day nor the hour when he will come. [Illustration: THE FOOL-ISH VIR-GINS.] Je-sus came to the town of Beth-a-ny, and they made a sup-per for him there. In those days they did not sit at their meals on chairs as we do, but lay down on a couch, or lounge, as high as the ta-ble, so that they could rest on the left arm, and have the right hand and arm free to use. Mar-tha, Ma-ry, and Laz-a-rus were there, and while Je-sus sat at meat Ma-ry came with a flask of rich oil, that was worth a great price. And she broke the flask and poured the oil on the head of Je-sus. And there were some there who found fault with this great waste, and Ju-das--one of the twelve--said that the oil might have been sold for a large sum that would have done the poor much good. Je-sus said, Blame her not. She has done a good work on me. For the poor you have with you all the time, and you may do them good when you choose. But you will not have me al-ways. Then Ju-das went to the chief priests and said, What will you give me if I bring you to the place where Je-sus is, so that you may take him? They said they would pay him well. And from that time he was on the watch to catch Je-sus a-lone. Je-sus said, There was a rich man, who wore fine clothes, and had great feasts spread for him each day. And a beg-gar named Laz-a-rus lay at his gate, full of sores; but the rich man gave him not so much as a crumb. And the dogs came and licked his sores. The beg-gar died, and was borne by the an-gels to A-bra-ham's bo-som. The rich man died and was laid in the ground. And while in the pains of hell he raised his eyes and saw A-bra-ham with Laz-a-rus on his bo-som, and he cried and said, Fa-ther A-bra-ham, have mer-cy on me, and send Laz-a-rus that he may dip the tip of his fin-ger in wa-ter and cool my tongue, for this flame tor-ments me. [Illustration: THE RICH MAN AND THE BEG-GAR.] But A-bra-ham said, Son, thou in thy life-time had thy good things, while Laz-a-rus was poor and had a hard lot. Now he has ease from all his pains and thou art in tor-ments. And be-tween us and you there is a great gulf; none can go from here to you, nor come from you to us. Then the rich man said, I pray thee then send him to my fa-ther's house, for I have five breth-ren, that he may speak to them, so that they come not to this place of tor-ment. A-bra-ham said, They have Mo-ses and the proph-ets, let them hear them. And the rich man said, Nay, fa-ther A-bra-ham; but if one went to them from the dead they will turn from their sins. And he said to him, If they hear not Mo-ses and the proph-ets they will not turn from their sins though one rose from the dead. A stew-ard is one who takes charge of a house or lands, pays bills, hires work-men, and is the mas-ter's right-hand man. Je-sus said, There was a rich man who had a stew-ard. And word was brought to him that this stew-ard made a bad use of his mas-ter's wealth. So the rich man said to him, What is this that I hear of thee? Let me know how thou hast done thy work, if thou wouldst keep thy place. The stew-ard said to him-self, What shall I do if my lord takes my place from me? I can-not dig, and am too proud to beg. I have made up my mind to do some-thing that will put me on good terms with the rich, so that they will not close their doors to me should I lose my place here as stew-ard. So he sent for all those who were in debt to his lord. And he said to the first, How much dost thou owe? And he said, A hun-dred mea-sures of oil. The stew-ard said, Take thy bill, and sit down and write fif-ty. Then said he to the next one, How much dost thou owe? The man said, A hun-dred mea-sures of wheat. The stew-ard said to him, Take thy bill, and write four-score. [Illustration: THE UN-JUST STEW-ARD.] And the lord praised the un-just stew-ard, for he thought he had done a wise thing. Je-sus said we were to use our wealth so as to make friends who will take us in their homes should we be-come poor. He that is faith-ful in small things is faith-ful al-so in large ones. And he that is un-just in the least, is un-just in much more. No man can serve two mas-ters. As Je-sus drew near to Je-ru-sa-lem those who were with him thought that the king-dom he spoke of was close at hand. He said to them, A rich man had to go to a far land, so he called his ten ser-vants that he might leave his goods in their charge. To the first one he gave five tal-ents. A tal-ent is a large sum in sil-ver. To the next he gave two tal-ents; and to the third one. And he said to them, Make a good use of these gifts till I come back; and then went on his way. Then he that had five tal-ents went out and bought and sold and made five tal-ents more. And the one that had two did the same. But he that had one dug a hole in the earth and hid his lord's mon-ey. When the rich man came back he sent for his ser-vants that they might tell him what they had done while he was gone. So he that had had five tal-ents came and said, Lord, thou didst give me five tal-ents, and see--I have gained five more. His lord said to him, Well done, good and faith-ful ser-vant, thou hast been faith-ful o-ver a few things, I will make thee ru-ler o-ver ma-ny things; en-ter thou in-to the joy of thy lord. Then he that had two tal-ents came and said, Lord, thou didst give me two tal-ents and I have gained two more. His lord said to him, Well done, good and faith-ful ser-vant, thou hast been faith-ful o-ver a few things, I will make thee ru-ler o-ver ma-ny things; en-ter thou in-to the joy of thy lord. [Illustration: THE TAL-ENTS.] Then he who had but the one tal-ent came and said, Lord, I knew that thou wert a hard man, and didst reap where thou hast not sown, and gleaned where thou hast not strewn; and, for fear I should lose it, I hid thy tal-ent in the earth, and here it is. His lord said, Thou wick-ed and la-zy ser-vant, if thou didst know me to be such a harsh man thou shouldst have lent my mo-ney to those who would pay for its use, so that when I came back I should have my own and more with it. Take there-fore the one tal-ent from him and give it to him that hath ten tal-ents. For to him that hath much shall more be giv-en; but from him that hath not, shall be ta-ken a-way all that he hath. And cast ye the use-less ser-vant in-to out-er dark-ness, where shall be weep-ing and gnash-ing of teeth. Christ meant to teach by this that we were to make use of the gifts or tal-ents that God gave us, and add to them as much as we could. Then when we die God will say to us, Well done, and bid us share in the joy that our lord has in store for us. If we have but one gift we must use that and serve God with it, or at the last day he will take that from us, and we shall have no part in the joy of our lord. Je-sus said, The good news is like a king who made a wed-ding feast for his son. And he sent his ser-vants to call in those who were bid to the feast. But they would not come. Then he sent out more ser-vants to urge them to come to the wed-ding. But they made light of it, and went their ways, to their farms or shops; and some fell on the king's ser-vants and slew them. When the king heard of this he was wroth, and he said to his ser-vants, Go ye out to the high-ways and bring in to the wed-ding those ye find there. And the ser-vants did so, and brought in both bad and good, so there was no lack of guests at the wed-ding. [Illustration: WED-DING GAR-MENT.] When the king came in to see the guests, he saw there a man who had not on a wed-ding gar-ment. And he said to him, Friend, why art thou here with-out a wed-ding gar-ment. And the man spoke not. Then said the king to the ser-vants, Bind him hand and foot and take him off, and cast him in-to out-er dark-ness. For ma-ny are called but few are cho-sen. God is the king who made the feast for Je-sus Christ, his son, to which all are bid. The wed-ding gar-ment we need is a true heart, full of love to Je-sus. The good news is for all, yet those who think more of this world than they do of heav-en, Christ does not choose for his own, and they are lost. Je-sus said the good news is like un-to leav-en or yeast, which a wo-man took and hid in some meal till the whole of it was light. [Illustration: LEAV-EN.] CHAPTER XVII. THE LORD'S SUPPER.--JESUS IN GETHSEMANE.--THE JUDAS KISS.--PETER DENIES JESUS. NOW the day was come when the Jews were to keep the feast of the pass-o-ver. To do this each man took a lamb to the church, and killed it on the al-tar. The priest would burn the fat, but the rest of the lamb the man took home, and it was cooked, and he and his folks ate of it in the night. The twelve came to Je-sus to ask him at what place they should set out their feast. For they had no house or home of their own. Je-sus sent forth two of them and said, Go ye to Je-ru-sa-lem, and there shall meet you a man with a jug of wa-ter. Go to the house where he goes, and say to the man who lives there, The mas-ter bids thee show us the room where he shall come to eat the feast with his friends. And he will show you a large room, up-stairs; there spread the feast. The men did as Je-sus told them, and the man showed them the room, and there they spread the feast. And at night Je-sus came with his twelve friends. And as they did eat, Je-sus said, There is one here who will give me up to the Jews. These words made them all feel sad. Now there was one of the twelve of whom Je-sus was most fond. His name was John. And as he lay with his head on Je-sus' breast he said to him, Lord, who is it? Je-sus said, It is he to whom I shall give the piece of bread I dip in the dish. And when he had dipped the bread he gave it to Ju-das. And he said to him, What is in thy heart to do, do at once. Now none of the rest knew why Je-sus spoke thus. But as Ju-das had charge of the bag in which the mon-ey was kept, some of them thought that he bade him buy things they were in need of, or give some-thing to the poor. Then Ju-das went out of the house where Je-sus and his friends were; and it was night. And when he had gone, Je-sus said to them, I shall be with you but a short time. But ere I go a new law I give to you--the law of love. As I have loved you so shall ye love each oth-er. By this shall all men know that ye love me. Pe-ter said, Lord, where dost thou go? Je-sus said, Where I go thou canst not come now, but thou shalt be with me by-and-by. Pe-ter said, Lord, why can-not I go with thee now? I will lay down my life for thy sake! Je-sus said, I tell thee, Pe-ter, the cock shall not crow thrice till thou hast sworn thrice that thou dost not know me. And as they did eat Je-sus took the bread and gave thanks and broke it, and gave to them, and said, Take and eat. Then he took some wine in a cup, and when he had thanked God, he gave it to them and they all drank of it. [Illustration: PRAY-ING IN THE GAR-DEN.] And he told them that when he was dead they must meet from time to time, and eat the bread and drink the wine in the same way that he had shown them; and as of-ten as they did it they were to think of him, and the death that he died to save men from their sins. Je-sus spoke with them for some time. Then a hymn was sung and they all went from the house, and came to the Mount of Ol-ives. And they went to a gar-den there, known as Geth-sem-a-ne. And Je-sus took with him Pe-ter, James, and John, and said to them, Sit ye here and watch with me while I go and pray. And he went from them a short way, and knelt down and prayed. And when he thought how soon he was to be put to death for our sins, he was in such grief and pain that the sweat seemed like great drops of blood as it fell to the ground. And God sent an an-gel to calm him and give him strength. And when he rose from his knees and went back to where his friends were, he found that they slept. And he said to Pe-ter, What, couldst thou not watch with me one hour? And he went off to pray once more. And when he came back his friends still slept! And he left them and came back a third time. Then he said, Rise up and let us go, for the worst of my foes is close at hand. [Illustration: JU-DAS BE-TRAY-ING CHRIST.] Now Ju-das had been on the watch, and knew when Je-sus went to the gar-den. And as it was dark he thought it would be the best time to give him up to the Jews. So he went to the chief priests and told them, and they sent a band of men out with him to take Je-sus. Je-sus, who knew all things, knew that Ju-das was near, yet he did not flee. Ju-das had told the band that he would give them a sign by which they might know which was Je-sus. He said, The one I shall kiss, is he; take him, and hold him fast. Then he came to Je-sus and gave him a kiss. And the men laid their hands on Je-sus and took him. His friends who were near him said to him, Lord, shall we fight them with the sword? Pe-ter who had a sword struck one of the band and cut off his ear. Je-sus said to him, Put thy sword back in its sheath. Could I not pray to God to send me a host of an-gels to fight for me and save me from death? But how then could the words of wise men come true? Then Je-sus touched the man's ear and made it well. And he said to those who took him, Have ye come out with swords and staves as if I were a thief, to take me? I sat from day to day and taught you in the church, and you did not harm me. Then Pe-ter, James and John, and the rest, were in great fear, and fled from him. The men that took Je-sus led him off to the house of the high priest, where the scribes and those who had charge of the church had all met. Pe-ter kept up with the crowd and went in a side door of the house to sit by the fire. And one of the maids of the high priest came to him, and said, Thou wast with Je-sus. But he said, I know not what you mean. Then he went out on the porch and the cock crew. While there a maid said to those who stood near, This one was with Je-sus. And Pe-ter said once more that he did not know him. And the cock crew once more. Now it chanced that one of the high priest's men was a kins-man of the one whose ear Pe-ter had cut off. And he said to him, Did I not see thee in the gar-den with him? Pe-ter swore that he was not there, and did not know the man. And Je-sus gave him a look as he went by, that was like a stab in Pe-ter's heart. For then the cock crew for the third time, and it came to Pe-ter's mind what Je-sus had said,--Ere the cock crow thrice, thou shalt de-ny me thrice. And he went out and wept as if his heart would break, so great was his grief and shame. CHAPTER XVIII. CHRIST BEFORE PILATE.--ON THE CROSS. THE chief court of the Jews met in a room near the church, and was made up of three-score and ten men. The high priest and chief priests were there, and the scribes, and head men of the church, and it was for them to say what should be done to those who broke the laws of Mo-ses; some of whom had to pay fines, or to be shut up in jail. But if a man was to be put to death they had to ask the chief whom the Ce-sar of Rome had set to rule in that part of the land if he would let the deed be done. It was night when the Jews took Je-sus, and as soon as it was day they brought him in-to court to have him tried. The high priest said to him, Art thou the Christ? tell us. Je-sus said, If I tell you, ye will not think I speak the truth. Then they all said, Art thou the son of God? And he said, I am. Then the high priest rent his clothes, and said, By his own words we can judge him. What do you say shall be done to him? And they all cried out, Let him be put to death! Then they spit in his face, and struck Je-sus with the palms of their hands. And they bound him and led him blind-fold to Pi-late's house, and told Pi-late some of the things he had said and done. Pi-late said to Je-sus, Art thou a king? Je-sus said, I am. But my realm is not of this world, else would my men have fought to set me free. [Illustration: "BE-HOLD THE MAN."] Pi-late said, I find no fault with this man. And the Jews were more fierce, and cried that his words had made a great stir in all the land from Gal-i-lee to that place. Pi-late said, if he came from Gal-i-lee they must take him to He-rod, who ruled that part of the land. And He-rod was in Je-ru-sa-lem at that time. When He-rod saw Je-sus he was glad, for he had heard much of him, and was in hopes to see some great things done by him. But when He-rod spoke to Je-sus, Je-sus said not one word. And the chief priests and scribes stood by, and cried out that he claimed to be king of the Jews, and the son of God, and had taught men that they need not keep the laws of Mo-ses or of Rome. These were crimes for which he ought to be put to death. So He-rod and his men of war made sport of Je-sus, and put on him a robe such as kings wear; for he had said he was a king. And then He-rod sent him back to Pi-late. Pi-late said, I find no fault in this man; nor does He-rod, for I sent you to him; he had done naught for which he should be put to death. Now it was the rule when this great feast was held, that one of those who were shut up in jail should be set free. And at this time there was a Jew there, whose name was Ba-rab-bas; and he had killed some one. Pi-late said, Which one shall I set free--Ba-rab-bas, or Je-sus, who is called Christ? [Illustration: PI-LATE WASH-ING HIS HANDS.] While Pi-late spoke, his wife sent word to him to do no harm to that just man, for she had had a strange dream a-bout him. But the chief priests urged the mob to ask that Ba-rab-bas be set free. Pi-late said, What then shall I do with Je-sus, who is called Christ? They cried out, Hang him! Hang him! When Pi-late saw that he could not get them to ask for Je-sus, he took some wa-ter and washed his hands in full view of the mob, and said, I am not to blame for the death of this just man; see ye to it. Then the Jews said, Let his blood be on us and on our chil-dren. But Pi-late was to blame for Je-sus' death; for he gave him up to the Jews that he might please them, and keep the place that he had. Now it was the law of the land that a man should be scourged ere he was hung. So Je-sus was stripped to the waist, and his hands were bound to a low post in front of him so as to make him stoop, and while he stood in this way he was struck with rods, or a whip of cords, till the blood burst through the skin. Then Pi-late's men of war led him to a room, and took off his own robe, and put on him one of a red and blue tint. Then they made a crown of thorns and put it on his head; and they put a reed in his right hand. Then they bowed down to him, as if he were a king, and mocked at him and said, Hail, King of the Jews! And they spat on him, and took the reed and struck him on the head, and smote him with their hands. [Illustration: BE-HOLD THE MAN.] When Ju-das saw that Je-sus was to be put to death, he was in great grief to think he had brought such a fate on one who had done no wrong. And he took back to the chief priests the sum they had paid him, and he said to them, I have done a great sin to give up to you one who had done no wrong. They said to him, What is that to us? See thou to that. Then Ju-das threw down the sil-ver, and went out and hung him-self. Then the men of war took off the gay robe from Je-sus, and put his own clothes on him and led him out to put him to death. They met a man named Si-mon, and made him bear the cross. And a great crowd of men and wo-men went with them who wept and mourned for Je-sus. Je-sus told them not to weep for him, but for them-selves and their chil-dren, be-cause of the woes that were to come on the Jews. They brought him to a place called Cal-va-ry, not far from the gates of Je-ru-sa-lem. And they nailed his feet and hands to the cross, which was then set up in the ground. And all the while Je-sus prayed, Fa-ther for-give them, for they know not what they do. He meant that they did not know how great was their sin; nor that they had in truth put to death the son of God. With him they hung two thieves, one on his right hand, and one on his left. [Illustration: CHRIST CAR-RY-ING HIS CROSS.] Then they sat down to watch Je-sus, who hung for hours on the cross in great pain, ere his death came to him. And they took his robes and gave each one a share; but for his coat they cast lots. And at the top of the cross Pi-late had put up these words: JE-SUS OF NAZ-A-RETH, KING OF THE JEWS. And the Jews as they went by shook their heads at him, and said, If thou be the son of God come down from the cross, and the chief priests and the scribes mocked him and said, His trust was in God; let God save him now if he will have him. [Illustration: CHRIST ON CAL-VA-RY.] One of the thieves spoke to Je-sus and said, If thou art the Christ save thy-self and us. But the oth-er said, Dost thou not fear God when thou art so soon to die? It is right that we should die for our sins, but this man has done no wrong. And he said to Je-sus, Think of me when thou art on thy throne. Je-sus said to him, This day shalt thou be with me where God is. [Illustration: THE CRU-CI-FIX-ION.] Now there stood near the cross of Je-sus his mo-ther, and John--the one of the twelve most dear to him. And he bade John take care of his mo-ther, and told her to look on John as her son. And John took her to his own home to take care of her and give her all that she had need of. From the sixth to the ninth hour--that is, from twelve to three o'clock--the sky was dark in all the land. And Je-sus thought that God had turned his face from him. And he cried out with a loud voice O God! O God! why hast thou left me? One of the men near thought he was in pain, and he took a sponge and dipped it in the gall, and put it up on a reed to his mouth, so that Je-sus might drink. Je-sus wet his lips with the drink that was to ease his pain, then spoke once more, bowed his head and died. Then the veil which hung in the church, in front of the ark, was torn in two; the earth shook; the rocks were split; the graves gave up their dead, and those who, while they lived, had served the Lord, rose and came out of their graves and went in-to Je-ru-sa-lem and were seen there. When those who had kept watch of Je-sus as he hung on the cross, saw these things that were done, they were in great fear, and said, There is no doubt that this man was the son of God. [Illustration: LAY-ING IN THE TOMB.] As night came on the Jews went to Pi-late and begged him to kill Je-sus and the two thieves so that they could be put in their graves. For it would not do for them to hang on the cross on the day of rest. The men on guard broke the legs of the thieves to kill them, and thrust a spear in-to Je-sus' side to make sure that he was dead. [Illustration: DEATH OF SAP-PHI-RA.] Now there was near Cal-va-ry a gar-den, in which was a tomb in which no one had been laid. It was cut in a rock, and was owned by a rich man--Jo-seph of Ar-i-ma-the-a. He came to Pi-late and begged that he might lay Je-sus in this grave, and Pi-late told him to do so. And Jo-seph took Je-sus down from the cross, and wrapped him in the fine lin-en he had brought, and laid him in the tomb, and put a great stone at the door, and left him there. The chief priests went to Pi-late and said, It has come to our minds that Je-sus said that he would rise on the third day, so we pray thee to have men watch the tomb lest some of his friends come and steal him, and then go and say that he rose from the dead. Pi-late said, Ye have your own watch-men. Go and make it as sure as you can. So they went and put a seal of wax on the great tomb, and set men to watch by the tomb. But that night God sent down an an-gel, and he came and rolled back the stone from the door, and sat on it. His face shone like fire, and his robes were white as snow. And the watch-men shook for fear of him, and had no more strength than dead men. CHAPTER XIX. JESUS LEAVES THE GRAVE.--APPEARS TO MARY.--STEPHEN STONED.--PAUL'S LIFE, AND DEATH. ON the first day of the week, as soon as it was light, three wo-men, friends of Je-sus, came to the tomb with the gums and spice they used to lay out their dead. And they said as they went, Who shall roll the stone a-way from the door of the tomb? And lo, when they came near they found that the great stone had been rolled a-way. And when they went in the tomb, they saw an an-gel clothed in a long white robe, and they shook with fear. He said to them, Have no fear. Ye seek Je-sus, who was put to death on the cross. He is not here, though this is the place where they laid him. Go tell his friends that he has ris-en from the dead, and bid them go to Gal-i-lee where they shall see him. Two of the wo-men from the tomb, with fear and yet with joy, ran to tell the good news. But Ma-ry Mag-da-le-ne stood out-side the tomb and wept. And as she stooped down and looked in the tomb, she saw two an-gels in white, the one at the head, the oth-er at the foot of the place where Je-sus had lain. And they said to her, Why dost thou weep? She said, Be-cause they have ta-ken my Lord a-way, and I know not where they have laid him. And when she had thus said, she drew back and saw that Je-sus stood near, yet knew not that it was he. Je-sus said to her, Ma-ry! She turned and said to him, Mas-ter! Je-sus said, Touch me not, for I have not yet gone up to my Fa-ther; but go tell the breth-ren what thou hast seen and heard. And Ma-ry told them that she had seen the Lord, and all that he had said to her. And Je-sus was seen two or three times on the earth af-ter his death, and he came and spoke to those who were to teach and preach as he had taught them. But Thom-as was not with the rest when the Lord came. And when they told him that they had seen the Lord, he said, I doubt it. But if I shall see in his hands the marks of the nails, and thrust my hand in the wound the spear made in his side, then shall I know that it is he. [Illustration: HE IS RIS-EN.] In eight days these friends met in a room to talk and pray. Thom-as was with them and the door was shut. Then came Je-sus and stood in their midst and said, Peace be un-to you. Then said he to Thom-as, Reach here and touch my hands, and put thy hand in my side, and doubt no more that I have ris-en from the dead. When Thom-as heard his voice and knew that it was Je-sus, he said, My Lord and my God. Je-sus said to him, Thom-as, be-cause thou hast seen me, thou hast faith in me; blest are they that have not seen me, and yet put their trust in me. At the end of five weeks he met with these friends at Je-ru-sa-lem. And when he had had a talk with them he led them out as far as Beth-a-ny. And he raised his hands and blest them, and as he stood thus he went up in a cloud out of their sight. When the day of Pen-te-cost, or har-vest feast, had come, Pe-ter, and the rest of those whom Je-sus had taught, were all in one place. And all at once there came the great rush of a strong wind that filled the room where they were. And tongues of fire came down on each one of them, and their hearts were filled with a strange pow-er, and they spoke all known tongues. And there were men there from all parts of the East, and when they heard these men of Gal-i-lee speak in their own tongues of the works of God, they were in a maze. And some said, These men are full of new wine. [Illustration: CHRIST AP-PEAR-ING TO MA-RY.] But Pe-ter stood up and said the men were not drunk, but that this strange gift of speech was one of the signs that God had told the Jews that he would send on the earth. And Pe-ter preached so well to the crowd that not a few left the ranks of sin and gave their hearts to Christ, and to good works. From that time those who had been in the school in which Je-sus taught while on earth went out to teach and preach the good news. They gave alms to the poor, healed the sick, and did all the good that they could. One of them, named Ste-phen, stood up to preach and to tell the Jews what God had done for them, and to try to make them give up their sins. He spoke in plain words, and said, The Jews of old put to death those who were sent to tell them that Je-sus was to come; and now you have slain the Just One him-self. When the Jews heard this they were full of rage, and gnashed their teeth at him like wild beasts. But he raised his eyes to the sky, and saw a great light there. And he said, I see Je-sus on the right hand of God. Then they cried out with a loud voice, and stopped their ears so that they could not hear his words; and they brought him out of the town, and stoned him. [Illustration: THE AS-CEN-SION TO HEAV-EN.] And Ste-phen knelt down, and asked God to for-give them for this sin. And then he died. The men who threw the stones at Ste-phen took off their cloaks, that they might have the free use of their arms, and laid them at the feet of a young man named Saul. [Illustration: HOU-SES ON THE WALLS OF DA-MAS-CUS.] Now Saul had done much harm to the good cause, and was in a great rage with those who were friends of Je-sus and taught his truths. So he went to the high priest at Je-ru-sa-lem and asked to be sent to Da-mas-cus, that if he found friends of Je-sus there he might bind them with cords and bring them back to Je-ru-sa-lem. And the high priest gave him notes to those who had charge of the church-es in Da-mas-cus, and he set out for that place. But when he came near the town there shone round him a great light, and he was in such fear that he fell to the ground. And a voice said to him, Saul, Saul, why dost thou hate me and hunt me down? [Illustration: THE COM-ING OF THE HO-LY GHOST.] Saul said, Who art thou, Lord? The voice said, I am Je-sus, whom thou dost use so ill. Then Saul shook with fear and said, Lord, what wilt thou have me to do? The Lord said, Rise, and go in-to the town, and it shall be shown thee what thou must do. And the men who were with him stood dazed and dumb, for they heard the voice, but could see no man. When Saul rose from the earth he could not see, for the light had made him blind; and those who were with him led him by the hand in-to Da-mas-cus. And for three days he had no sight; and he could not eat nor drink. But God sent An-a-ni-as, a good man, to touch his eyes, and his sight and his strength came back. And his heart was changed, and there was no man who could preach as Paul did, by which name he was now known. For a while he went with Bar-na-bas. Then he took Si-las with him, and they made both friends and foes. The Jews at Phil-ip-pi found fault with them, beat them and put them in jail, and bade the jail-er keep them safe. So he made their feet fast in the stocks--which were great blocks of wood with holes in them. At mid-night Paul and Si-las prayed, and those in the jail heard them. Then all at once there came a great earth-quake which shook the jail, and the doors flew o-pen, and the chains fell from those who were bound. The jail-er woke from his sleep, and when he saw that not a door was shut, he feared he would be put to death if those in the jail had fled. So he drew his sword to kill him-self. But Paul cried to him with a loud voice, Do thy-self no harm, for we are all here. [Illustration: THE CON-VER-SION OF ST. PAUL.] Then the jail-er brought a light, and came to the cell where Paul and Si-las were, and he knelt there, and cried out, Sirs, what must I do to be saved? And they said, Have faith in the Lord Je-sus Christ, and thou shalt be saved. That same hour of the night the jail-er took Paul and Si-las and washed their wounds, and brought them food, and his heart was full of joy, for he and all in his house were made Chris-tians, and God would for-give their past sins. The next morn the chief men at Phil-ip-pi sent word to the jail-er to let those men go, for the Jews found they had no right to beat Paul. And they feared the law, and begged him to leave the town. Paul went to A-thens, the chief town of Greece, which was full of false gods, to whom al-tars had been built. But there was one al-tar on which were the words, TO THE UN-KNOWN GOD. Those who built it felt that there was one God of whom they had not been taught, and this al-tar was for him. Paul taught in A-thens, both in-doors and out-doors. And when the wise men heard that he told of Je-sus, and that we were all to rise from the dead, they brought him to Mars' Hill, where the chief court was held. And they said to him, Tell us now what the good news is. For thou dost speak strange words, and we would like to know what they mean. Paul told them there was but one true God, and they must serve him and give up their sins, and put their trust in Je-sus, and they would all be saved at the last day. Then Paul went to Co-rinth, where he spent some time. At the end of some years he came back to Je-ru-sa-lem. And the Lord's friends met him, and were glad to see his face once more. And he told them where he had been, and how God had helped him. [Illustration: ST. PAUL LEAV-ING TYRE.] And Paul went up to the church. And while he was there some Jews from A-si-a saw him and took hold of him, and cried out, Men of Is-ra-el, help us. This is the man who has taught that we were not to do as Mo-ses told us, nor to come here to pay our vows. And he has brought with him Gen-tiles whom it is a crime to let come in-to our church. Soon all the town was in an up-roar, and Paul was brought in-to the church, and the gates that led to the courts were all shut. As they were a-bout to kill him, some one went and told the chief who had charge of a band of Ro-man troops, and dwelt near the great church to guard it. And he and some of his men ran down in the midst of the crowd, who, as soon as they saw them, ceased to beat Paul. The chief took Paul from them, and had him bound with chains, and asked who he was and what he had done. Some cried this, and some that, and no one could tell just what they said. And the chief led him off to his own house, to save Paul's life, and the mob brought up the rear, and cried out, A-way with him! Kill him! The next day the chief let Paul go, and sent him to Fe-lix, who ruled in Ju-de-a. And here he was shut up in jail, and was there for two years or more. He told them who he was, and why he had gone to Je-ru-sa-lem, and said he had done no wrong that he knew of; though some might say it was wrong for him to preach that the dead should rise from their graves at the last day. [Illustration: ST. PAUL PREACH-ING AT A-THENS.] Fe-lix sent the Jews off, and bade the jail-er let Paul walk in and out as he chose, and see all the friends who might call. He was there for two years, and at the end of that time Fes-tus took Fe-lix's place. At last he was sent to Rome to be tried be-fore the Ce-sar. While on the sea a fierce wind sprang up, and beat the ship so that the men could not steer. And they were in great fear lest they should drown. But Paul told them not to fear, for though the ship might be a wreck there would be no loss of life. At the end of two weeks the ship struck the isle of Mal-ta, and the men swam to the shore on bits of boards. [Illustration: ST. PAUL'S SHIP-WRECK.] [Illustration: MEET-ING PLACE IN A-THENS.] Paul staid here for three months, and then went to Rome, where he dwelt for two years or more, and taught men to trust in the Lord and to do right. We are not told when or how he died. CHAPTER XX. WHAT JOHN SAW WHILE ON THE ISLE OF PATMOS.--THE GREAT WHITE THRONE.--THE LAND OF LIGHT. JOHN wrote the last book in the New Tes-ta-ment. It is called Rev-e-la-tion; and that means that it tells what no one else but John knew. John was sent to the lone isle of Pat-mos by one of the bad Em-pe-rors of Rome, who would not let him preach or teach the truths that Christ taught. While he was at Pat-mos Je-sus came to him in a dream, and showed him all the things that he wrote of in this book. John says: I heard a great voice like a trum-pet, and as I turned to see who it was that spoke to me, I saw Je-sus clothed in a robe that fell to his feet, and was held at the waist by a belt of gold. And when I saw him I fell at his feet like one dead. And he laid his right hand on me, and said, Fear not; I am he who died on the cross, but who now lives to die no more. [Illustration: PAT-MOS.] Je-sus told John to write down all that he saw, and to send it to the church-es for which it was meant. Then John saw a door o-pen in the sky, and a voice said to him, Come up here, and I will show thee what will take place in the time to come. And he heard the an-gels sing songs of praise to Je-sus, whom they called the Lamb that was slain. And John was shown strange things that were to teach him what the friends of Christ would have to put up with till the end of the world. And he was shown, too, how the Lord would save them from their foes, so that at last no one could hurt or harm them. Then John saw a great white throne in heav-en, and Je-sus sat on it. And the dead rose from their graves, and came and stood near the throne to be judged. All the things that they had done while on the earth were put down in the books out of which they were judged. And if their names were not in the Book of Life they were cast in-to the lake of fire. When this great day was past, John saw new skies and a new earth, for the old earth and skies had been burnt up, And he saw the New Je-ru-sa-lem come down from the skies, and heard a voice say that God would come and live with men. Round the New Je-ru-sa-lem, which was built of gold, was a high wall with twelve gates, three on each side. At each gate was an an-gel to guard it. In the walls were all kinds of rich and rare gems, and its twelve gates were made of pearls. There was no need of the sun or the moon, for God was there and Je-sus, and they made it light. And those whom Je-sus had saved--Jews and Gen-tiles, rich and poor--were to come and live in it. And the gates should not be shut, for there will be no night there. And none but those whose names are in the Book of Life shall go in-to it. [Illustration: ST. JOHN'S VIS-ION.] And John saw a pure riv-er called the wa-ter of life. On each side of it grew the tree of life that bore twelve kinds of fruit, which were ripe each month. And those who dwell in that land of light, and eat the fruits of the tree of life, and drink of the wa-ter of life, shall see the Lord's face and be with him and serve him. He will wipe all tears from their eyes, and there shall be no more death, nor grief, nor pain. Je-sus said to John, Blest are they who keep God's laws and do his will, that they may pass through the gates to his bright home on high. THE END. Routledge's Historical Course. IN WORDS OF ONE SYLLABLE. Each book containing about 225 pages. With numerous illustrations, portraits and maps. Boards, lithographed double covers. Price per volume, $1.00. HISTORY OF THE UNITED STATES, BY MRS. HELEN W. PIERSON. HISTORY OF ENGLAND, BY MRS. HELEN W. PIERSON. HISTORY OF FRANCE, BY MRS. HELEN W. PIERSON. HISTORY OF GERMANY, BY MRS. HELEN W. PIERSON. HISTORY OF IRELAND, BY MISS AGNES SADLIER. HISTORY OF RUSSIA, BY MISS HELEN AINSLIE SMITH. HISTORY OF JAPAN, BY MISS HELEN AINSLIE SMITH. HISTORY OF THE BATTLES OF AMERICA, BY MISS JOSEPHINE POLLARD. LIVES OF THE PRESIDENTS OF THE UNITED STATES, BY MRS. HELEN W. PIERSON. "Simple, bright, intelligent, interesting, instructive histories are here brought to the younger readers, and abundance of illustration serves to increase the pleasure of reading and the chances of remembering."--_New York School Journal._ "The words used are simple, and considerable information is given about the countries in a pleasant way. Excellent maps line the covers, and the histories are brightly and accurately illustrated."--_Springfield Republican._ "We know of no other books which treat the same subjects in such a way as to interest a juvenile audience."--_Philadelphia Telegraph._ "The broad pages, printed in very large, open type, the beautiful and appropriate illustrations, make these books the best, on _historical subjects_, in the language."--_New England Journal of Education._ "They are profusely and well illustrated, with brilliantly illuminated covers, and are strongly bound, as books which are certain to be as largely read as these should be."-_New York Mail and Express._ GEORGE ROUTLEDGE & SONS, 9 LAFAYETTE PLACE, NEW YORK. * * * * * Transcriber's Notes: As the reader will have noted, words that are more than one syllable are hyphenated. Frequently the printer made an mistake and forgot to hyphenate all or part of a word. This has been corrected where found. Obvious punctuation errors have been repaired. Some times high priest was hyphenated and sometimes it was two words. This was retained. Page 78, "Ja-cob" changed to "Jo-seph" (And Jo-seph went to Do-than) Page 100, "se" changed to "sent" (food that God had sent) Page 109, "the the" changed to "the" (do the king's will) Page 164, "plead" changed to "pled" (Da-vid pled so hard) Page 178, "wo-men" changed to "wo-man" (I and this wo-man live in) Page 342, "Ce-ser" changed to "Ce-sar" (please the Ce-sar of Rome) 
44601	----	The Little Maid of Israel. BY Emma Howard Wight. SECOND EDITION ST. LOUIS, MO., 1910 PUBLISHED BY B. HERDER 17 SOUTH BROADWAY FREIBURG (BADEN) LONDON, W. C. GERMANY 68, GREAT RUSSELL ST. Copyright, 1900, by Jos. Gummersbach. -- BECKTOLD -- PRINTING AND BOOK MFG. CO. ST. LOUIS, MO. THE LITTLE MAID OF ISRAEL. BY EMMA HOWARD WIGHT. CHAPTER I. In the Land of Israel, not a great distance from the city of Samaria, dwelt Ezra with his wife, Sarah, and their two children, Isaac and Leah. The sun was sinking behind the hills as Ezra and Sarah sat before the door of their humble dwelling resting after the labors of the day. On a couch in the doorway reclined a youth with a pale, sickly face and emaciated limbs. Isaac, the eldest-born of Ezra and Sarah, had been a cripple from birth. His eyes, dull and languid from constant pain, tired and sad, were fixed eagerly upon the wide white road stretching away in the distance until it was lost among the hills. At length, with an impatient sigh, he turned his pale, wan face towards his mother and said: "See, mother, the sun has nearly set; why tarryeth Leah so long? 'Twas but sunrise when she did set out for Samaria, surely she should have returned ere this." "Thou dost forget, my son, that thy sister had much to do in Samaria," replied Sarah, soothingly. "First to dispose of the fruits and then to purchase necessities for our household; also the ass of our neighbor being old and stiff, can travel but slowly." "All that thou urgeth be true, mother," exclaimed the lad, petulantly. "But my sister has ever the same tasks, still she always returned from Samaria before the setting of the sun. I fear that some ill hath befallen her," and his lip quivered with pain while his large, soft eyes dilated with fear. "How now, lad! why dost thou frighten thy mother with thy sickly fancies?" cried Ezra, impatiently, as Sarah's cheek grew pale. "What ill could have befallen thy sister?" "She may have fallen into the hands of the Syrians, whom thou knoweth do make raids into our country and carry off captives," answered the lad, tremulously. "Oh, if I were only as other lads these burdens should not fall upon the weak shoulders of a maiden. 'Twould be I who would journey into Samaria with the fruits," and tears of bitter pain and humiliation filled his eyes. Sarah leaned forward and gently smoothed back the dark, curling hair from his white brow. "Speak not thus, my son," she murmured, with infinite tenderness. "Thy mother loveth thee but the more tenderly because of thy affliction, and well dost thou know how thy sister's heart yearneth over thee." A faint smile touched the lad's pale lips. "Ah, mother," he said, "it is wicked of me to repine at my affliction when thou and my sister, Leah, do love me so well. But, oh, mother, if I were but strong and whole," and, covering his face with his hands, he sobbed aloud. "Look up, lad, and dry thy tears, for yonder cometh our Leah," cried Ezra. With an exclamation of joy, Isaac obeyed, and, lifting himself eagerly upon his elbow, watched with joyous eyes, the slow approach of an ass upon which was seated a maiden. Ezra went forward and lifted her to the ground. "Leah! sister! thou art come at last!" cried Isaac. She ran to the couch and bent over him; his weak arms clasped her neck, his eyes looked lovingly into her face. The brother and sister had the same fine-cut features and beautiful, soft, dark eyes, but the lad's face was white and wan, while the rich bloom of health colored the cheeks and lips of the maiden. Her dark hair, curly and silken, fell to her waist; she was slenderly built, but erect, graceful and quick of movement. "Why didst thou tarry so long, my child?" asked Sarah. "Thy brother has sorely fretted, fearing that some ill had befallen thee." "I am sorry that thou didst fret, brother," said the maiden, bending to kiss his pale brow. "Hadst thou trouble in disposing of the fruits, maiden?" asked Ezra. "No, dear father," replied Leah, turning towards him with a smile. "I was but a little while selling the fruits and making the purchases for my mother." "Then it was the slowness of our neighbor's ass which did delay thee," said Ezra. "I will tell thee, father, why I did tarry so long in Samaria," said the maiden. "They were talking in Samaria of the wonders wrought by the prophet, Elisha, and I lingered to listen. 'Twas of his last miracle that they did speak. Father, mother, brother, knoweth thou that the prophet, Elisha, hath power to raise the dead to life?" She paused and turned her eyes upon the helpless form of the cripple lad while the color deepened upon her cheek and her breath came quickly. Isaac spoke not, but, as his eyes met his sister's, they lighted with passionate eagerness and a long, panting sigh left his lips. "What sayeth thou, maiden, that the prophet, Elisha, hath power to raise the dead to life?" cried Ezra, wonderingly and incredulously. "Yes, father," answered Leah. "Listen, and I will tell to thee what I heard in Samaria. There is a woman in Shunem who didst bear to her husband in his old age a son. This woman, who is charitable and good, is well known to Elisha. Indeed she had prepared a chamber for him in her home where he did rest and take refreshment when he travelled on foot from place to place. One morning, when the woman's child was but five years of age, he went into the field where his father was gathering in the harvest, and, there, he suddenly sickened from the heat of the sun. They carried him to his mother, she held him in her arms and, after some hours, he died. She took him up to the little chamber where the prophet had rested and laid him upon the bed. Then, commanding the servant to saddle an ass, she set out to seek Elisha who was at Mount Carmel. "Elisha, standing upon the summit, near the altar of Jehovah, saw her a-far off, for he sent his servant to inquire if all were well with her. But the woman would herself speak with the prophet, and, falling at his feet, did tell him that her son was dead. Elisha then returned with the woman to Shunem and shut himself into the room with the dead child. After a little while he called his servant and told him to summon the mother, and, when she did come into the room, Elisha said to her, 'Take up thy child,' and the child was risen from the dead." The little maid ceased speaking, and throwing herself on her knees beside the couch, put her arms gently about Isaac's frail form. "Sister," murmured the lad, touching tenderly with his thin fingers the curling hair which fell upon her shoulders, "I know the thoughts in thy tender heart. Thou art thinking that if this great prophet hath power to raise the dead to life, then also hath he the power to make strong and straight these poor limbs of mine. Tell me, dear sister, are not these thy thoughts?" "Yes! ah, indeed, yes!" cried the maiden, in a voice of passionate tenderness and yearning. "But I did not wish thee to know what was in my heart until I had spoken with our parents." She arose and turned towards Ezra and Sarah. Both regarded her in silence; Ezra, pale and grave, Sarah, with tears in her eyes. "Father, wilt thou give me leave to seek the prophet, Elisha, who dwelleth in Samaria that I may beg of him to heal my brother?" asked the maiden. "Dost thou believe, maiden, that the wonderful things they relate of this Elisha be true?" asked Ezra. Into the maiden's soft eyes there crept a troubled look. "Oh, dear father speak not thus," she cried, imploringly. "Surely thou knoweth that unless we have faith, nothing will be granted unto us. Why shouldst thou or I doubt the wonders imputed to Elisha, for is he not a holy man of God?" "Thou art only a maiden, but thou speaketh words of wisdom which do rebuke thy father," said Ezra. "Tell me, my son," turning to Isaac, "dost thou also believe that this man, Elisha, hath power to heal thee, who art from thy birth a cripple?" The lad looked, smiling, up into his father's face. "Yes, father, I do indeed believe that Elisha hath power to heal me," he replied. "Even though he had not raised the dead to life still would my faith in him be great, for, as Leah sayeth, he be a holy man of God." Ezra moved forward and laid his hand on the maiden's dark head. "Thy brother also hath great faith," he said. "Thou shalt seek Elisha in Samaria and make known to him thy desire." Leah caught her father's hand and raised it to her lips. "I thank thee, my father," she murmured. "Dost thou think that Elisha will harken to thy request?" asked Ezra. "I am sure that he will, for Elisha never turneth a deaf ear to the sorrowful and the afflicted," answered Leah. "Father, when may I journey to Samaria and seek the prophet?" "Nay, nay, have patience, maiden," said Ezra. "We will talk of that later, now 'tis time to prepare the evening meal. Assist thy mother, while I go forth and feed our neighbor's ass." He turned away. The sun had set, but a faint flush of crimson still lingered in the west. The ass stood patiently, with drooping head. A light flashed out from the low doorway. Ezra, as he fed and watered the tired beast, could see his wife and daughter moving about within; also the form of the cripple lad stretched upon the couch. Would that wan cheek ever glow with health? mused Ezra. That weak body be upright and sturdy, those helpless limbs strong and straight? "From his birth hath he been a cripple, sickly and helpless," murmured Ezra. "But surely this man who hath power even to raise the dead to life can heal a cripple lad." "Father! father!" Leah stood in the doorway, her cheeks the color of roses, the night breeze lifting her heavy curls, her soft eyes gazing forth into the gathering shadows. "Come, dear father, the evening meal is ready," she said. The day's tasks were done. Isaac, exhausted with the emotions and excitement of the day, slept heavily upon his couch. Ezra and Sarah sat in the doorway and the little maid lay upon the ground at their feet, with her curly head resting against her mother's knee. "Art thou fatigued with thy journey, maiden?" asked Sarah, touching caressingly Leah's rose-flushed cheek. "Fatigued!" repeated the maiden, with a smile. "No, dear mother, thy Leah is young and strong; 'tis only the poor old ass that is weary." Ezra sat buried in thought. Now and again the little maid glanced wistfully up into his face. She longed passionately to learn when it was his will for her to seek the prophet in Samaria, but it never occurred to her to question her father or manifest any signs of impatience. A silence fell upon the three. Sarah thought that the little maid had fallen asleep, so still she lay, but, as Ezra suddenly roused himself and spoke, Leah, sat upright, her eyes eagerly seeking his face across which the light from within fell. "Maiden," said Ezra, "I have been considering the matter of thy seeking the prophet, Elisha, in Samaria. When ten days have passed the fruits will again have ripened; then will I borrow the ass of our neighbor and thou shalt journey to Samaria. When thou hast sold thy fruits thou canst seek the prophet, Elisha." Leah's eyes filled with tears, her lips quivered, she was bitterly disappointed. To wait ten days when she hoped and longed to start with the coming dawn for Samaria. "Thou didst hear me, maiden?" said Ezra, as she did not speak. "Yes, my father," she replied, as she wiped away her tears. "'Tis thy will that I again journey to Samaria when ten days shall have passed." "Such is my will," said Ezra. The little maid laid her head again upon her mother's lap and looked, with longing, wistful eyes, into the darkness towards Samaria. CHAPTER II. "Sister, how many days have passed since thou didst return from Samaria?" asked Isaac, as Leah, her morning's work completed, seated herself beside his couch. "Five, brother," replied the little maid. "So but five more remain and then I shall again journey to Samaria." The lad sighed deeply. "Every day that dawns is long and dreary to me," he said; "but these last five days have seemed indeed the longest and dreariest of all my life. Leah, sometimes during the long, pain-racked hours of the night, my heart hath risen in bitterness against my father that he so long delayeth thy journey to Samaria." "Nay, dear brother, speak not thus," said the little maid, gently. "Our father knoweth best." "But, Leah," cried the lad, his eyes lighting eagerly, a faint flush staining the pallor of his cheek, "if our father had permitted thee to journey at once to Samaria, perhaps, when the fruits were ripe it would have been I who didst carry them to Samaria." "Be patient a little longer, dear brother," said Leah. "And promise me that thou wilt not again cherish bitter thoughts against our father," she added, earnestly. "I promise thee, sister," answered the lad. "Poor father, 'tis a heavy burden upon him that his eldest-born and only son should be a cripple; that while he toileth I lie here helpless, unable to give him a helping hand, to lighten his labor. But, oh, Leah, sister, how happy I shall be when the prophet, Elisha, hath made me whole. How proudly shall I labor by my father's side; and thou shalt journey no more to Samaria; thou shalt stay at our mother's side while I carry the fruits to the city and purchase necessities for our household. Sister! Sister! what did the woman of Shunem when Elisha raised her child from the dead?" "She fell in gratitude at the feet of Elisha," answered the little maid. "I shall also fall in gratitude at the feet of Elisha when he hath made me whole," said Isaac. "Thou must not forget to offer up prayers of gratitude to the great Jehovah from whom cometh the power of Elisha," said Leah, gently. Ezra was at work in the fields when he saw his wife, Sarah, approaching. "What seeketh thou, Sarah?" he asked, as she drew near. "I would speak with thee, Ezra," replied Sarah. "Of what wouldst thou speak, Sarah, that thou seeketh me in the fields at my labor?" asked Ezra. "Canst thou not wait until the day's toil be ended?" "Nay, or I would not seek thee at thy labor," answered Sarah. "I would not speak with thee of this before our children lest they think that thy wife hold but lightly her husband's judgment. Ezra, the hearts of our children are sad that thou delayeth the maiden's journey to Samaria." "Our children be young and knoweth not patience," said Ezra. "Nay, Ezra, our son and eldest-born hath never known youth," sadly answered Sarah. "Youth is sturdy of body, light of limb, joyous of heart. Isaac knoweth naught of these things. Impatient, sayeth thou, Ezra? Ay, and thou also would be impatient, even with the years of wisdom upon thy shoulders, if thou wert crippled from birth, and when the light of hope shone, for the first time, across thy dark pathway, thou wert bidden to wait." "'Tis but a few days until the fruits shall have ripened," muttered Ezra. "Ay, thou art right," said Sarah, "'tis but a few days, but a little while ago I did hear our son say that the five days of waiting had been the longest and dreariest of a life in which every day is long and dreary." "Thou art but a woman, Sarah, and the softness of thy heart doth steal away thy wisdom," said Ezra. "'Tis not so much the woman's heart as the mother's that doth plead with thee, Ezra," replied Sarah, the tears filling her eyes. "Go back to thy children and thy work, woman," commanded Ezra. "And when the day's toil be ended we will speak of this again." Sarah turned obediently away, but her heart was light, for her husband had not said her nay. * * * * * "Come hither, maiden," said Ezra. The evening meal was over and the night shadows were falling. Leah arose from beside her father's couch and approached Ezra. "Little maid," said Ezra, "maketh thyself ready, for to-morrow, at the dawning of the day, our neighbor will bring his ass and thou shalt set forth for Samaria." The maiden's lips parted eagerly with surprise and joy. The lad, lifted himself upon his elbow, and gazed upon his father with radiant eyes. "But, father, the fruits are not yet ripe," faltered Leah. "That is true," replied Ezra. "But we shall not wait until the fruits have ripened. Art thou not eager, maiden, to seek the prophet, Elisha, in Samaria that thou mayest beg of him to heal thy brother?" "Yes, yes, dear father," cried the little maid, with shining eyes and flushing cheeks. "Then make ready to start upon thy journey at the dawn of day," said Ezra. "I shall be ready, dear father," replied Leah. She turned and went back to her brother's couch. She knelt down beside him and slipped her hand in his. He lifted the little hand to his lips and kissed it reverently and tenderly. When in the gray dawn of the early morning Leah entered Isaac's chamber she found him sleeping. She pressed a kiss upon his brow and stole softly out again. "Thou didst find thy brother sleeping," said Sarah. "He passed a night of pain and restlessness and now sleepeth from exhaustion. But it will fret him not to have bidden thee farewell." "'Tis well that he is resting after his night of pain," said Leah. "Tell him, dear mother, that I kissed him as he slept." "Come, maiden," called Ezra from without. "Fare-thee-well, dear mother," murmured the little maid. Sarah kissed tenderly the sweet, upturned face. "Fare-thee-well, my child," she said, tremulously. "God be with thee." Then the little maid passed through the doorway and out into the grayness of the breaking day. Ezra lifted her upon the ass's back and she turned her face towards Samaria. When Isaac awoke he called his mother to him and said: "Mother, has my sister started for Samaria?" "Yes, my son," replied Sarah. His lips quivered. "Why didst thou not awaken me, mother, that I might bid my sister farewell?" he said. "Thou wert resting, my son, after thy night of pain," answered Sarah. "Thy sister would not have thee awakened, but bid me say to thee that she kissed thee as thou slept. See," pointing to a golden gleam of sunlight which forced itself through the window and lay athwart the bed, "'tis the first ray of the rising sun; ere it sets thy sister will be again with thee." And the lad lay gazing, with a smile upon his lips, at the shaft of golden light. Ezra labored all day in the fields. The sun was sinking low in the heavens when he saw approaching the neighbor whose ass he had borrowed. "Good-evening, neighbor," said Ezra. "Thou art come too soon for thy ass; the maiden hath not yet returned." "I come not for the ass, neighbor," replied the man, whose name was Simeon. "I bring thee ill tidings." "What meaneth thou, neighbor?" asked Ezra. "Ill hath befallen thy little maid," was the reply. "Ill hath befallen my little maid," repeated Ezra, bewilderedly. "Speak, man, what ill?" "She has been taken captive by the Syrians," answered Simeon. "How knoweth thou this?" asked Ezra. "I will tell thee," said his neighbor. "But a little while ago a stranger did come to my house mounted upon my own ass. 'Be this beast thine?' he did ask me. Much astonished I replied that the ass were mine. 'And the maiden who rode it, was she thy daughter?' asked the stranger. I replied that she was not my daughter, but the little maid of my neighbor, Ezra. Then the stranger said to me, 'Go to thy neighbor Ezra and tell him that his little maid hath been taken captive by the Syrians; that she will be carried to Damascus and sold into slavery.' "It doth appear," continued Simeon, as Ezra stood pale and speechless, "that this man was traveling on foot from Samaria when he saw approaching from the direction of Damascus, a company of Syrians. They were evidently bent upon plunder, and the man, fearing that they would take him captive, did hide himself. While in hiding he saw the Syrians fall in with a little maid mounted upon an ass. The maiden they did take captive, leaving the ass which is old and slow. When the Syrians had departed with the little maid, the stranger came forth and mounted the ass, turning its face in the direction from whence it came. And the ass returned home. It is with sorrow in my heart, neighbor, that I bring thee ill tidings of thy little maid." "Ay, ill tidings indeed!" murmured Ezra, his head sunk in sorrow upon his breast. "The hand of the Lord hath fallen heavily upon me and mine. How shall I tell the lad, for whose sake she did journey towards Samaria, of the ill that hath befallen his sister? Alas! alas! our little maid captured by the Syrians! sold into slavery!" and Ezra rent his garments and wept bitterly. CHAPTER III. Naaman, commander-in-chief of the Syrian Army, was passing through the streets of Damascus in a magnificent chariot drawn by four snow-white horses. He was a man of great height and superb physique; he wore a robe of royal purple. But upon the proud face there rested a heavy shadow, and the dark, flashing eyes, which had looked death in the face unflinchingly so many times upon the battle-field, now drooped under the pitying and curious glances bent upon him. A sigh of intense relief heaved his mighty chest when the chariot stopped before the gates of a stately palace. He stepped from the chariot and passed within. "Say to thy mistress that I desire her presence," he said to a servant, and then passed on to a splendid chamber. With his arms clasped across his breast he paced restlessly up and down the vast length of the chamber. "Ah," he murmured, "Naaman, whom all Syria doth call a mighty man of valor, knoweth fear for the first time. My hand doth tremble like a woman's, my limbs are weak. Never have her sweet eyes looked into mine save with tenderness, but now--alas! alas! that Naaman should be so accursed." The heavy silken draperies of the doorway were put aside and a woman entered the chamber. She was very beautiful with skin of dazzling fairness and hair of wondrous gold color. She was clad in rich garments of white, embroidered with gold. "Naaman, my husband," she murmured, tenderly. At the sound of her sweet voice Naaman started, turned, moved towards her and then abruptly paused. "Thou didst desire my presence, my lord," she continued, falteringly, for his face was white and stern, and she remembered how of late he had appeared so cold and changed. As he did not speak, she added, "I fear that some trouble doth sore oppress thee. For some time I have noted the pallor on thy cheek, the shadow on thy brow. I longed to know thy trouble that I might comfort thee, but thou art ever silent. Wilt thou not confide in me, Naaman? Surely thou knoweth that thy Claudia desireth not alone to share thy riches and thy honors, but thy sorrows also," and, moving to his side, she laid her beautiful white hand upon his arm. He started back, thrusting her almost roughly aside. "Touch me not, woman!" he cried; "for I am--unclean." She stared at him, her eyes dark with horror, the delicate bloom fading from cheeks and lips. He shuddered and covered his face with his hands. "Naaman, what meaneth thou?" she asked. "My husband, speak." His hands fell, he turned and faced her. "Claudia," he said, "this morning, as I passed through the streets of Damascus, glances of pity and loathing were cast upon me, until, I, Naaman, did bow my head in shame. I have riches, fame and honor, but the very beggars in the streets do pity me for I am a--leper." She shrank back with a faint cry. "Ay, 'tis true," he continued, bitterly. "All Damascus doth know what I have feared to tell to thee because I love thee; because I did fear to read in thy sweet eyes the horror and the loathing with which all regard me. The leper is accursed, unclean, whom many loathe, all pity, but none may love." "Nay, thou art wrong," murmured Claudia, tenderly. "Thy wife doth love thee, ay, but the more tenderly because of thy affliction." Into Naaman's haggard eyes there flashed a look of joy. "Then Naaman careth not for the pitying and loathing of all Syria since Claudia still loveth him," he cried. * * * * * Claudia, wife of Naaman, was wandering listlessly through the beautiful grounds which surrounded the palace. Her lovely face was pale, her eyes full of sadness. She rarely went beyond the grounds of the palace, shrinking from the compassionate glances bent upon her, and the murmurs which too often reached her ears: "See! 'tis Claudia, the wife of Naaman, the leper." Suddenly through the gates of the palace there came a little maid. She was poorly-clad, but, as she drew near, her sweet face attracted the attention of Claudia. "Who art thou, little one?" she asked. "I am Leah, a slave," replied the little maid, while her dark head drooped in shame. "A slave!" repeated Claudia. "Cometh thou not from the land of Israel?" she asked. "Yes," replied Leah. "I was captured by a company of Syrians while on my way to Samaria, brought to Damascus and placed in the slave market where I was bought by Eucadeus, a wine-merchant. 'Tis he who hath sent me to the palace of Naaman where he selleth his wine." "Captured and sold into slavery--'tis a hard fate for one so young," murmured Claudia, musingly. "Knoweth thou who I am, maiden?" "I know not who thou art," replied the little maid, with a smile. "But I see that thou art very beautiful, and my heart doth tell me that thou art good. Thou art also a great lady, for thou weareth rich garments and rare jewels." Claudia smiled. "Thy answer doth please me, little maid; thou hath an apt tongue," she said. "I am Claudia, wife of Naaman." The soft, dark eyes of the little maid were lifted to Claudia's face with a swift look of compassion. For a moment Claudia shrank back and was silent. "Ah," she thought, "even this slave-girl knoweth that Naaman is a leper and doth pity Naaman's wife. Wouldst thou like to enter my service, maiden?" she asked. "If so, no doubt, thou canst be bought of thy master, Eucadeus." Leah's eyes lighted with rapture. "Ay, lady, glad indeed would I be to enter thy service," she replied. "I am sure thou couldst buy me of Eucadeus, for he loveth gold above all things." "Then I shall send my chief steward to Eucadeus," said Claudia. "Now, hasten, maiden, to do thy errand, lest thy master chide thee for tarrying." Claudia returned to the palace and, summoning her chief steward, said to him: "Seek thou the wine-merchant, Eucadeus, and say to him that Claudia, wife of Naaman, would purchase of him Leah, the little Israelite maid, upon whom he may set his own price." The chief steward accordingly went to do his mistress' bidding. Eucadeus, a hard, cruel, grasping fellow, who put upon the little maid tasks far beyond her strength, was at first unwilling to part with his slave. But, upon learning that it was Claudia, wife of Naaman, who desired to purchase her, and that he might name his own price, he quickly changed his mind and bargained with the chief steward for a price just double that which he had paid for the maiden. The chief steward, though much disgusted with the old man's avarice and extortion, handed over the pieces of gold which he named as his price for the maiden and returned to the palace bringing Leah with him. Claudia appointed Leah her own hand-maiden and soon became very much attached to her; Leah, in return, devotedly loved her beautiful kind mistress. One day, after she had been some months in the household of Naaman, Leah, who had been watching wistfully her mistress' beautiful, sad face, said: "Ah, my dear mistress, how pale and sorrowful thou looketh. My heart acheth for thee; would that I could help thee." Claudia smiled with infinite sadness and laid her hand affectionately upon the dark, curly head of her hand-maiden. "Thou hast a tender heart, little one," she said. "I am sure thou wouldst help me if thou couldst. But no one can do that, not even the wisest and greatest in all Syria." "But there be one in Israel who can help thee," said the little maid. "What meaneth thou, child?" asked Claudia. "Dost thou know what doth render me so sorrowful?" "Yes, dear mistress," replied the little maid, "'tis because Naaman, thy husband, whom thou dost dearly love, art a leper." "Ay, most true," murmured Claudia, with a deep sigh. "Therefore, maiden, why sayeth thou that there be one in the land of Israel who can help me? Surely thou dost know that no one can heal the leper." "Listen, dear mistress," said Leah. "The prophet, Elisha, who is in Samaria, can heal my lord, thy husband, for he hath done most wonderful things even to the raising of the dead to life." Claudia listened with breathless eagerness and attention. "Thou art but a maiden and a slave," she said, "but I shall give heed to thy words and repeat them to Naaman, my husband. Go tell thy master that I would speak with him." When Naaman entered his wife's presence she turned to meet him with a look in her beautiful eyes that he had not seen there in many months. "Thy little hand-maiden didst tell me that thou desireth my presence," he said. "Yes," replied Claudia. "Oh, Naaman, my husband! this little maid of Israel hath told me most wonderful things. She claimeth that in Samaria there is a prophet called Elisha who hath power to heal thee of thy leprosy. Oh, my husband, thou must at once seek this man." "I must first seek counsel of the king," said Naaman. "Then go at once and tell to the king what the maiden sayeth," cried Claudia, and Naaman went from her presence to seek that of Benhadad, king of Syria. [Illustration] CHAPTER IV. "What is thy will with me, good Naaman?" asked Benhadad, king of Syria, with whom the Syrian general stood high in favor. "I am come to seek counsel of thee, my lord," replied Naaman. "My wife hath a maid-servant who cometh from the land of Israel, and this maiden sayeth that in Samaria there is a prophet called Elisha, who hath done most marvelous things even to the raising of the dead to life. The maiden claimeth that if I seek the prophet, Elisha, he will heal me of my leprosy. What thinketh thou, my lord? dost thou believe that which the maiden sayeth be true?" "I have never heard of this Elisha," replied Benhadad. "He is no doubt a magician, and, if what the maiden sayeth be true, his power far exceedeth that of any magician at my court. Thou shalt journey to Samaria, my Naaman, bearing a letter from me to Jehoram, king of Israel. This Elisha is perhaps attached to the court of Jehoram, but, if not, the king hath power to make his subjects do his bidding. Take with thee gold in plenty to reward this Elisha." Naaman kissed the hand of the king and went forth from his presence. Upon the day following his interview with Benhadad, Naaman, in great pomp and splendor, set forth upon his journey to Samaria. He carried with him ten talents of silver, six thousand pieces of gold (about sixty thousand dollars) and ten changes of costly raiment with which to reward Elisha. The first blush of the rising sun lay upon the city of Damascus as the magnificent caravan of Naaman passed through its gates. Naaman and his retinue journeyed over the uplands of Bashan, through the valley of Jordan, and upon the fifth day stood before the gates of Samaria. Then Naaman, ordering the caravan to halt, called one of his servants to him and said: "Send ahead a messenger to Jehoram, king of Israel, announcing that Naaman, the great Syrian general, art approaching with his retinue and desireth audience with him." A fair-haired lad, robed in scarlet and mounted upon a jet-black horse of wonderful swiftness, bore Naaman's message to the king. So when the caravan reached the palace, Jehoram was waiting to receive Naaman. Tall and lithe of form, straight of feature was the Israelite king. The long hair, bound by the jeweled crown, was black as the raven's wing. There was a flush upon his dark brow and a troubled look in his eyes as Naaman entered his presence. "Thou art Naaman, general in the Syrian Army," he said, "and thou seeketh speech with me?" "Yes, I am Naaman," replied the Syrian, as he bent his proud head before Israel's dark king. "I have journeyed from Damascus, bearing this letter from Benhadad, king of all Syria to Jehoram, king of Israel," and taking the parchment from his breast, he presented it to Jehoram. The latter read the letter and his face turned white. Lifting his eyes, angry and disturbed, he fixed them upon Naaman. "Thou art a leper?" he said, while a look of loathing passed over his face. A dark red flush of shame and humiliation rose to Naaman's proud brow. "Yes, my lord, I am a leper," he replied. The king fell into deep thought, his brows drawn together in a frown. Naaman, standing at the foot of the throne in torturing suspense, noted that the king was greatly disturbed. His thin lips were unsteady, the long, slim fingers, which held the golden sceptre, trembled. At length, the king roused himself, and, turning his eyes again upon Naaman, he asked: "Knoweth thou the contents of this letter?" "Yes, my lord," replied Naaman. "I must have time to consider this request of Benhadad," continued the king. Naaman's face paled. He had not anticipated any hesitation on the part of Jehoram to grant the wish of Benhadad, knowing how unwise it would be for political reasons for Jehoram thus to act. If the king of Israel noted Naaman's disturbance he gave no sign of it. "Seek me to-morrow at this time," he said, "and thou shalt have my answer to the letter of thy king." As soon as Naaman had departed Jehoram summoned the counselors and wise men of his kingdom and thus addressed them: "Benhadad, king of Syria, seeketh a quarrel with me. He maketh a request which he knoweth it be impossible for me to grant. I fear that he doth this for the purpose of provoking war as his father, Benhadad I, before him, did with my father, Ahab." "My lord, what meaneth thou?" anxiously inquired one of the wise men of the kingdom. "The king hath sent to me Naaman, the great Syrian general, with a letter which I will read to thee," replied the king. "'Now when this letter is come unto thee, behold I send herewith Naaman, my servant, that thou mayest cure him of his leprosy.' Seeth thou how he seeketh a quarrel with me?" cried the king, as he rent his garments. "Am I God to kill and give life that Benhadad sendeth to me a man to be cured of his leprosy?" The wise men and the counselors of the kingdom looked silently and apprehensively into one another's faces, for they knew not what to say to the king. "It doth appear that Benhadad mocks me," said the king, "for well he knoweth that no man hath the power to heal the leper." "My lord, what answer hast thou given to Naaman who brought to thee the king's letter?" asked one of the wise men. "I have given him as yet no answer," replied Jehoram. "I did send him away, bidding him return to-morrow. In the meanwhile, I have summoned thee, my counselors and wise men, that we may confer together." "Thinketh thou, my lord, that this Naaman, who cometh in such pomp and splendor to Samaria, be in truth a leper?" asked one of the counselors. "Truly I know not," answered the king. "But when I didst ask him if he were a leper, his face flushed with shame and he replied, 'Yes, I am a leper.' He is a man of magnificent form and stately bearing, he is evidently of great wealth and high in favor with Benhadad, Syria's king. He is also a soldier and a man of valor. But why waste we time in discussing this Syrian. Let us rather take counsel as to what answer we shall send to his king." "My lord, what answer canst thou send to Benhadad, king of Syria, save that thou art not God and, therefore, hath not the power to heal the leper?" asked one of the wise men. The king frowned. "Thus would I do as Benhadad wisheth--give him pretext to make war upon me," he cried, impatiently. "Thou speaketh with scant wisdom, Mahab. Benhadad knoweth well that it be not in the power of man to heal the leper. But I would temporize with him, not thus openly give him pretext to make war upon Israel." At that moment one of the king's servants entered and said: "My lord, a servant of the prophet, Elisha, is without and desireth speech with thee." "He must seek me later," cried the king, impatiently. "I am engaged at present with the counselors and wise men of my kingdom upon a matter of grave import." "Pardon thy servant, my lord," persisted the servant, "but this man bid me say that his master hath sent him to speak words of counsel that neither the wise men nor the counselors of thy kingdom could give unto thee." The king started. "Ah!" he exclaimed, "now I do remember that this Elisha be a great prophet and a holy man of God. Go, bring hither his servant." The servant withdrew, returning in few moments with a man simply clad and grave of mien. "My lord," he said to Jehoram, "my master, Elisha, the prophet, bade me seek thee and say, 'Why hast thou rent thy garments? Sendeth to me this Naaman of Syria that he may know there is a prophet in Israel.'" CHAPTER V. At the appointed time, upon the day following, Naaman again presented himself before Jehoram, king of Israel. The latter had assembled about him his courtiers, counselors and wise men. He appeared no longer troubled nor disturbed. He looked with serene eyes upon Naaman, into which, however, there flashed a look of loathing as he remembered that the man before him was a leper. The courtiers, counselors and wise men of the Kingdom also looked with aversion upon Naaman, notwithstanding the nobility of his form, his handsome, proud face and the magnificence of his raiment, for in Israel the leper is an object of intense aversion, and, had Naaman been an Israelite, he would have been banished in spite of his rank, wealth and the services he had rendered to his country. The king of Israel and those of his court were deeply incensed that Benhadad, king of Syria, had sent into their midst, to the person of the king himself, a man afflicted with leprosy. Naaman stood, with folded arms and grave face, waiting for the king to speak. For some moments Jehoram was silent, pondering the wisest and most judicious manner of making known to Naaman his wish regarding him. The king was perfectly sure that Elisha would extricate him from his difficulty, for had not the prophet bade his servant say, 'Why hast thou rent thy garments?' which meant literally, 'Why art thou troubled and of so little faith?' But the king, laboring under an erroneous idea as to Benhadad's motive in sending Naaman to him, wished so to act as to leave Benhadad no pretext for making war upon him. Benhadad had in reality desired to be complimentary in the wording of his letter in order to propitiate Jehoram, so that the latter would command Elisha to heal Naaman. "Naaman of Syria," said Jehoram, "I did promise thee an answer to the letter of thy king. Go thou to the house in Samaria of the prophet, Elisha, and say unto him, 'I am Naaman of Syria, a leper, who hast come to thee to be made whole.' Then will Elisha heal thee of thy leprosy." "My lord, I know not where dwelleth this Elisha," said Naaman. "I will send a servant to guide thee," said the king. So Naaman entered his chariot, and with all his retinue, started for the home of the prophet. The king's servant led the way on foot. The magnificent caravan passed through the streets of Samaria, wound among the hills and stopped before a small and lowly dwelling. Lifting himself from among his silken cushions, Naaman called impatiently to one of his servants, "Why hast the caravan come thus to a halt?" "At the command of the king's servant, my lord," was the reply. "Send to me the king's servant," cried Naaman, angrily. In a few moments the servant of the king stood beside the chariot. "Why hast thou thus stopped the caravan of Naaman?" asked the Syrian nobleman, angrily. "My lord, I am but fulfilling the orders of the king, my master," was the reply. "Thou speaketh falsely," cried Naaman, with increasing anger. "Thy master didst command thee to conduct me to the house of Elisha, the prophet." "My lord, I have obeyed the order of my master," said the servant. "This is the house of Elisha, the prophet." "'Tis impossible!" cried Naaman, incredulously. "A great man like Elisha must surely dwell in a palace. This is the abode of a man, humble, obscure; Elisha is rich and famous." The king's servant regarded Naaman wonderingly. "Pardon me, my lord, but thou dost know little regarding the prophet Elisha," he said. "'Tis true that his fame hath gone forth over the land, but Elisha hath not riches; he is a man, poor and humble; he dwelleth not in a palace, this is his home." Naaman, perplexed and wondering, waved the servant of the king impatiently aside and summoning one of his own servants, said to him: "Go thou into the house of Elisha and say to him that Naaman, general in the Syrian Army, high in favor with Benhadad, king of Syria, doth desire speech with him." The servant passed into the house of Elisha. In a short while he came forth alone. "Is not the prophet, Elisha, within?" asked Naaman, impatiently. "Yes, my lord," was the answer, "but I saw him not. The servant of Elisha did carry the message to his master." "And what answer sendeth Elisha?" asked Naaman, with eagerness. "Elisha desireth to know, my lord, what is thy will with him," replied the servant. Naaman's brow darkened with displeasure. "Is it thus that the great and rich Naaman of Syria is received by the poor and humble Elisha?" he cried. Then, remembering the errand upon which he had come, he controlled his indignation, thinking, "I must humor this man if I would have my will of him: Go thou again into the house of Elisha," he said, "and bid the servant say to his master, that Naaman of Syria hath journeyed from Damascus that Elisha may heal him of his leprosy." The servant turned away and passed into the house. In a few minutes he returned with the servant of Elisha who, approaching Naaman, said: "My master, Elisha sayeth unto Naaman of Syria, 'Go thou and bathe seven times in the Jordan and thy flesh shalt recover health and thou shalt be clean.'" "Dost thy master mean to mock me that he treateth me as though I were but a common outcast leper?" cried Naaman. "I did think that he would have come out to see me, and, touching with his hand the place of the leprosy, would have invoked the name of Jehovah, his God, and healed me. Go wash seven times in the Jordan? What marvelous power doth the Jordan possess? But enough of this folly. Thy master doth but speak in jest. Go say to him that Naaman of Syria came not to be mocked, but to be cured of his leprosy, and that he bringeth with him a great treasure with which to reward Elisha." "My lord, it would avail naught for me to carry thy message to my master," said the servant. "Elisha hath spoken," and, turning, he passed quietly among the servants of Naaman and entered the lowly dwelling of his master. Naaman sat for some moments in silence. The servant of the king looked up at him eagerly and seemed about to speak, but awed, perhaps, by the Syrian's white face and sombre eyes, remained silent. At length, Naaman roused himself, sprang to his feet, and drawing his splendid form to its full height, cried in a loud voice: "Back to Damascus! Naaman hath but come upon a fool's errand." Then turning upon the servant of the king, he cried, in tones of great anger, "Go to thy master, Jehoram, king of Israel, and say to him that Benhadad, king of all Syria, will know how to avenge the insult that hath been offered to Naaman." "But, my lord, the king, my master, didst intend thee no insult," protested the servant. "The ways of Elisha are not like unto the ways of other men." "Stop not to parley with me!" cried Naaman, furiously. "Be gone ere I bid my servants drive thee hence." The servant of the king bowed his head and passed swiftly away. "Now, onward to Damascus," said Naaman, throwing himself wearily back upon the cushions. At that moment, however, one of Naaman's servants, a white-haired old man, approached the chariot and said: "Wilt my lord hear patiently old Masrekah whose hair has grown gray in his service and who didst serve his father before him?" "Speak, my good Masrekah," answered Naaman. "My lord, thou art a mighty man of valor and know not the meaning of fear," continued Masrekah. "If the prophet, Elisha, bade thee do some act difficult of achievement, thou wouldst have listened and obeyed?" "Ay, most willingly," replied Naaman. "Then, my master, do not despise this thing that Elisha bid thee do because it is a simple thing," said Masrekah. "My lord, I do not believe that Elisha doth intend thee mockery and insult. Didst thou not take heed of the words of the king's servant, 'The ways of Elisha are not like unto the ways of other men?' Thou, my lord, didst expect to find him in a palace, but instead he dwelleth as do the poor and lowly. Thou didst think that he would heal thee with ostentatious and impressive ceremonial, but he sendeth thee word to go to bathe seven times in the Jordan and thou shalt be clean. My Lord, despise not the bidding of Elisha." "Thou speaketh with the wisdom of years, my good Masrekah," answered Naaman. "Naaman will give heed to thy words. I go to bathe seven times in the Jordan." CHAPTER VI. Upon leaving the caravan of Naaman, the servant of the king returned to the palace and sought his master. "What tidings dost thou bring?" asked Jehoram. "Hath Elisha healed Naaman of his leprosy?" "No, my lord," replied the servant, "and I bring to thee a message from Naaman who is greatly incensed," and he repeated to the king Naaman's message. Jehoram's face grew pale. The servant then proceeded to relate how Elisha had received Naaman and what he had bid him do. "What meaneth Elisha?" cried Jehoram, in fear and anger. "Does he not know that he will bring destruction upon Israel?" "I did say unto Naaman of Syria that the ways of Elisha, the prophet, were not like unto the ways of other men," said the servant. "But Naaman would not give heed to my words, he angrily bade me be gone." "Go, mount the fleetest horse in my possession and make haste to the house of Elisha," commanded the king. "Say to him that if Naaman of Syria returneth in anger to Damascus, Benhadad, king of all Syria, will at once declare war upon Israel. Say to Elisha that Jehoram his king, doth command him to heal Naaman of his leprosy lest destruction come upon Israel." "But, my lord, pardon thy servant for reminding thee that Naaman of Syria refused to do the bidding of Elisha," said the servant. "He believeth that Elisha does but mock him." "Ah, this worshipper of a false god understandeth not the ways of a prophet of the true God of Israel," cried the king, scornfully. "But be that as it may Naaman must not return unhealed and in anger to Damascus. So go thou with all speed and deliver my message to Elisha. The caravan of Naaman cannot have proceeded far; thou canst still overtake it after thou hast seen Elisha. Lose not a moment; go!" After the departure of his servant Jehoram shut himself up alone in his chamber. He sought not the counsel of the wise men of his kingdom; he knew that no one could extricate him from threatened disaster save Elisha. Impatiently the king tossed aside the jeweled crown which rested so heavily upon his aching brows. "Ah, can all the glory of a king compensate for the cares that lie so heavily upon him? Jehoram, king of all Israel, often envyeth the humblest of his subjects." Time passed and the king, restless with suspense, consumed with anxiety, awaited the coming of his servant. At length, the servant returned. "Speak; what tidings dost thou bring?" cried the king. "My lord," replied the servant, "I did hasten, as thou commanded, to the house of Elisha. His servant admitted me to the presence of the prophet and I delivered to him thy message. Elisha heard me in silence, then he spoke. 'Jehoram, king of Israel, hath but little faith,' he said. 'Go to thy master and say unto him that Naaman will return to Damascus healed of his leprosy.'" A long sigh of relief broke from the lips of the king. "Elisha be a prophet and a holy man of God," he said, "therefore, will I believe his words and have faith in him." CHAPTER VII. An hour before sunset, upon the day following his departure from Damascus, the caravan of Naaman reached the banks of the Jordan. The Jordan was very different from the beautiful Syrian rivers, Abaha and Pharpar. Its waters, muddy and discolored, flowed sluggishly between unshaded banks covered with coarse grass and rank weeds. Naaman descended from his chariot and advanced to the banks of the river. He stood, for some moments, frowningly regarding the discolored water as it crept to his feet, then he threw aside his purple robe, disclosing upon his broad chest awful, loathsome sores. He stepped into the water. In a few minutes he stood again upon the bank. His great muscular arms were crossed upon his breast, a gray pallor lay upon his face. "I have done the bidding of Elisha," he cried, "I have bathed seven times in the Jordan, but my brain doth whirl, my eyes are dim and blurred. Masrekah, faithful servant, 'tis for thee to speak--am I whole or am I still a leper?" and he threw his arms wide apart. In silent wonder and awe the servants of Naaman gazed upon their master. The loathsome, leprous spots had entirely disappeared, his flesh "was like unto the flesh of a little child." But Naaman knew not that he was healed. His eyes, dim and dazed, were fixed upon the old servant. One downward glance would have told him all, but Naaman, soldier and mighty man of valor, now knew a coward's fear. Masrekah came forward, and falling at his master's feet, covered his hands with kisses and tears of joy. "Master! dearest master!" he cried, "thou art healed! thou art clean! thou art no more a leper." A great tremor shook Naaman's massive limbs. He grew weak as a little child, his lips quivered and tears filled his eyes. His servants broke into shouts of joy and exultation. They threw themselves on their knees before Naaman, kissing his hands and feet. "Arise, my good and faithful servants," said Naaman. "Turn we our faces again towards Samaria. I go to seek the prophet, Elisha." Masrekah laid his hand upon Naaman's arm. "My lord," he said, "thou hast forgotten to render thanks to Rimmon, god of Syria, for the great good that hath been done unto thee. Masrekah thus presumeth to remind his lord lest the god, being angered, should send some calamity upon Naaman." Naaman smiled. "Naaman shall not render thanks to Rimmon, god of Syria," he said. "Nor doth Naaman fear the anger of Syria's god. Nay, be not troubled, my good Masrekah, all will be well with Naaman." Naaman then arrayed himself in his purple robe and passed on to his chariot. For a moment he stood gazing upon the waters of the Jordan to which the crimson glow from the setting sun lent fleeting beauty. His eyes were filled with a great joy, an immeasurable peace. Then he stepped into his chariot and motioned for the caravan to proceed. It was the same hour, upon the next day, that the caravan of Naaman again stood before the humble dwelling of Elisha. Naaman, calling one of his servants to him, said: "Go thou into the house of Elisha and say to him, 'Naaman of Syria, having done thy bidding, bathed seven times in the Jordan, has come forth whole. He most earnestly desireth speech with thee, that he may tell to thee how his heart has changed, also give unto thee the ten talents of silver, six thousand pieces of gold and ten changes of raiment which he brought with him from Damascus.'" The servant passed into the house of the prophet. In a short time he returned, saying: "Elisha will come forth, my lord, and speak with thee." Naaman alighted from the chariot and awaited the coming of the prophet. After a little while a man stepped through the low doorway of the humble dwelling and approached Naaman. Tall and spare in figure, he wore a dark, coarse, robe, over which flowed a long, gray beard. His face was pale and worn, his eyes gentle and calm. Naaman sank upon his knees at the feet of the prophet. "Arise, Naaman of Syria," said Elisha, in a voice of wonderful sweetness. Naaman pressed the coarse robe of the prophet to his lips ere he rose to his feet. Then, calling to his servants, he said: "Bring hither the treasure which Naaman brought with him from Damascus to reward Elisha." "Nay, Naaman of Syria must take back with him to Damascus the treasure he did bring," said Elisha. "Elisha desireth not riches nor the praise of men. 'Twas not for these things that he didst heal Naaman of his leprosy." Naaman, seeing that it would be quite useless to endeavor to force reward upon the prophet, signed to his servants to leave undisturbed the treasure. Then, again kneeling at Elisha's feet, he cried, aloud: "Elisha, through thee it has been revealed to me that there is no god in all the earth but only in Israel. Henceforth, Naaman will offer sacrifice only to the true God of Israel." "Peace be with thee, Naaman of Syria," said the prophet, with his sweet, gentle smile. "'Tis indeed well with thee. A greater good has come to thee than the healing of thy body from the foulness of leprosy. Go thou in peace." [Illustration] CHAPTER VIII. The days passed very slowly and wearily to Claudia, wife of Naaman, as she awaited in her palace home the return of her husband. Sometimes her heart was filled with hope, then, again, she would be plunged into the deepest despondency, when it seemed madness to believe that any man had power to heal the leper. Leah, the little maid, watched her mistress wistfully, tenderly. One morning, as she sat at Claudia's feet, she looked up into her pale, beautiful face and said: "Why art thou so sad, my dear mistress?" "Ah, maiden," replied Claudia, "thou canst not understand the tortures of suspense which consume me." "Suspense!" repeated the little maid. "Then thou dost doubt the power of Elisha to heal my lord of his leprosy?" "Yes," answered Claudia. "For how can man be possessed of such power?" A smile of rare sweetness lighted up the face of the little maid. "My own dear mistress, put aside all thy doubts, all thy trouble, for my lord will return healed of his leprosy," she said. "Child, great indeed is thy faith in this man, Elisha," said Claudia. "Hast thou ever seen him, spoken with him?" "No," answered the little maid. "I was on my way to seek him when I was captured by the Syrians." "What was thy purpose in seeking Elisha, maiden?" asked Claudia. Leah's lips quivered, her soft eyes filled with tears. "In the land of Israel I have a brother who has been a cripple from birth," she murmured. "I was on my way to Samaria to seek Elisha and beg of him that he heal my brother." "But, child, thou art poor, how didst thou propose to reward Elisha for healing thy brother?" asked Claudia. The little maid looked up inquiringly. "What meaneth thou, dear mistress?" she asked. "Surely thou knoweth, maiden, that the magicians of the court of Benhadad, king of Syria, receive rich salaries," replied Claudia. "But even they possess not the power of this Elisha for they cannot heal the leper. Therefore, Elisha must be even more richly rewarded than are the magicians of Benhadad's court." "Dear mistress, Elisha is no magician, but a holy man of God," said the little maid. "He dwelleth not at the court of the king, neither does he receive aught in recompense for the good that he doeth." "I--I do not understand," murmured Claudia, perplexedly. "Why, Naaman, my husband, did take with him to Samaria ten talents of silver, six thousand pieces of gold and ten changes of raiment with which to reward Elisha should he be healed of his leprosy." Leah smiled. "My lord will bring back with him from Damascus the ten talents of silver, the six thousand pieces of gold and the ten changes of raiment," she said, "for Elisha will have none of them." Claudia sat for some moments in thought. "Perhaps this Elisha is a seeker after fame, and so to win the praise of men he uses his power for the poor as well as the rich," she said, at length. "But I believe not that he will refuse the treasure which my husband carried with him to Samaria." Leah did not answer. Claudia, after regarding her attentively for some moments, said: "Thou seemeth to give no heed to my words, maiden. Dost thou in truth believe that Elisha will refuse to receive the treasure which Naaman carryeth with him?" "I know dear mistress, that Elisha will refuse to accept the treasure which my lord carryeth with him to Samaria," replied the little maid, firmly. "Elisha careth not for riches nor the praise of men. He seeketh only to please and serve the Lord who hath given to him his great power." "What manner of man is this Elisha who can inspire such great and unswerving faith?" mused Claudia. "Is the God of Israel more powerful than the god of Syria, for Rimmon hath given to no man in Syria power like unto that possessed by Elisha?" she said aloud. The little maid looked up earnestly into her mistress' beautiful face. "There is no God save the God of Israel," she said. Claudia smiled indulgently. "Thou art of the land of Israel, little one," she said, "and, therefore, thou dost believe that the God Israel worships be the only true God. Perhaps, if thou dwelleth long in Syria, thou will learn to worship Syria's god." "No, dear lady, that could never be," replied Leah, earnestly. "I may see no more my people and my country, but I shall ever remain faithful to my God. He dwelleth not alone in the land of Israel, but he ruleth over all the earth. 'Tis He, Who through his prophet, will heal thy husband of his leprosy." "Thou speaketh idle words child," said Claudia, a little impatiently. "The God of Israel would not bestow His favors upon a Syrian who does worship Syria's god. But, there, enough of this; let us speak of other things. Tell me of thy people. Hast thou brothers and sisters in the land of Israel?" "I have but one brother, dear mistress," replied Leah. "And this brother has been a cripple from birth?" gently asked Claudia. "Yes, dear mistress." "And thou dost love him very dearly?" "Ah, so dearly," murmured the little maid, with quivering lips. "Poor child, thy young life has known much sorrow," said Claudia, pityingly. "And, yet, thou thinketh more of the sorrows of others than of thy own." "My heart is sad at times," said Leah. "But I must not rebel against the will of the good God." "And is this why thou dost bear so patiently and unmurmuringly the sorrows which have darkened thy young life?" asked Claudia, wonderingly. "But the gods are wont to send afflictions upon those who offend them, thou canst not have offended thy God." "God, in His wisdom, doth often afflict those whom He loveth," said Leah. Claudia smiled. "This God of thine is a strange God," she said. [Illustration] CHAPTER IX. When fourteen days had passed since his departure for Samaria, the caravan of Naaman again entered the gates of Damascus. The little maid, learning of this, made haste to seek her mistress. "Dear mistress," she said, "the caravan of my lord has entered the city and proceedeth to the palace of Benhadad, the king." Claudia turned very white. "And--and what other tidings dost thou bring?" she faltered. "Speak, child; keep me not in suspense." "I bring no further tidings, my mistress," answered the little maid. Claudia sank upon a couch, trembling and faint. Leah knelt beside her and kissed her hands. "Why dost thou tremble and grow pale, dear mistress," she asked. "I did come to thee at once with the tidings of my lord's return, thinking that thou wouldst rejoice and be happy." "If I knew that he were healed then indeed would I rejoice," said Claudia. "But if he be not healed my heart will be filled with sadness and sad indeed our meeting." "Be at peace, my lady," said the little maid, earnestly. "My lord has returned healed of his leprosy." "Thou hast indeed great faith, child," said Claudia, with a faint smile. "But only when I hear from the lips of my husband that he is healed will I believe. But, come and array me, for whether Naaman return in sorrow or gladness I will do him honor." The little maid hastened to put a rich silken robe upon her mistress, binding back her golden hair with a circlet of glittering gems. "Come," then said Claudia, "thou shalt await with me the coming of Naaman." Upon entering Damascus, Naaman had at once sought the palace of the king. The latter received him most graciously, saying: "What fortune did attend thy journey into the land of Israel, my good Naaman?" "My lord, I return healed of my leprosy," replied Naaman. "Thou cometh indeed with wonderful tidings," exclaimed the king. "Marvelous is the power of this magician of the court of Jehoram. What sayeth thy wife, the beautiful Claudia? great rejoicing must indeed be hers." "She as yet knows not that I have returned from Samaria," answered Naaman. "I did first seek the presence of my king to make known to him the wonders that have been done unto me." "Ah," murmured Benhadad, "thou art ever faithful to thy country and thy king." The proud eyes of the Syrian wavered and fell under the king's kind gaze. "Ah," he was thinking, "the king knows not that I have forsaken the god of my country for Jehovah Who ruleth over all the earth." "I will detain thee no longer at present," said Benhadad. "Make haste to the presence of thy wife with thy tidings of joy. Meanwhile the news shall go abroad over all the land that Naaman has returned from Samaria healed of his leprosy that all Syria may rejoice and offer sacrifice to Rimmon. Say to thy wife that Benhadad rejoices with her that Naaman has returned healed." Naaman bent his head to kiss the hand of the king and then left the palace. As the chariot passed through the streets of Damascus shouts of rejoicing were heard upon every side; Benhadad had already sent forth the tidings of the healing of Naaman. Claudia, awaiting the coming of her husband, heard the shouts and cries and turned very pale. "What means those cries?" she asked of the little maid. "My lord passes through the streets of Damascus and the people rejoices that he is healed," answered Leah. "Only when I hear from the lips of my husband that he be healed will I believe," again said Claudia. The servants of the palace then took up the joyous cries; Naaman had passed through the gates. A few moments more and the embroidered draperies were put aside and Naaman stood upon the threshold of the great chamber. And as she looked into his face Claudia knew how it was with him. She moved forward and was folded to his breast. And the little maid, with tears in her eyes, passed out of the chamber, leaving them alone. After a little while, however, she was summoned to the presence of Naaman. Claudia, her beautiful face all aglow with happiness, stood by her husband's side. "Maiden," said Naaman, "Elisha, whose great powers thou didst make known to me, has healed me of my leprosy." "My lord, my heart is indeed glad that thou hast returned healed of thy leprosy," said the little maid. "And thou, maiden, shall be rewarded," continued Naaman. "Ask of me what thou wilt and it shall be granted unto thee." The little maid fell upon her knees at his feet. "O, my lord," she cried, "I would return to those who love me and sorrow for me in the dear land of Israel. I crave of thee but one thing, my lord--freedom." "It is granted thee," said Naaman. "Thou art no more a slave." The little maid caught his hand and covered it with kisses. Claudia stooped and lifted her to her feet. "It grieves me to part with thee, little one," she said. "But I shall be glad that thou art happy with those whom thou dost love." "I shall never forget thee nor cease to love thee," murmured Leah. "Maiden, hast thou no further desire?" asked Naaman. "What more could I desire, my lord, since thou hast given me my freedom?" replied the little maid. "Thou art poor," said Naaman. "Hast thou never craved riches?" "Not for myself, my lord," answered Leah. "But I have often wished that my parents were not forced to labor so hard." "Thy parents shall labor no more," said Naaman, quietly. "What meaneth thou, my lord?" murmured the little maid, bewilderedly. "Listen to me, maiden," continued Naaman. "I did carry with me to Samaria ten talents of silver, six thousand pieces of gold and ten changes of raiment with which to reward Elisha should he heal me of my leprosy." Leah smiled. "And Elisha did refuse to accept the treasure which thou didst carry with thee to Samaria," she said. "Yes," replied Naaman, "but the treasure which Elisha did refuse shall be thine." [Illustration] CHAPTER X. Early upon the morning following a servant came to Leah and said: "There be a lad outside the gates of the palace who desires speech with thee." "A lad desires speech with me," said the little maid, wonderingly. "But I know no lad in Damascus." "He inquired for the Israelite maiden who is a slave in the house of Naaman," replied the servant. "'Tis only a ragged beggar lad," and the servant turned scornfully away. Leah passed out of the palace and ran down to the great gates. Beyond the gates, for the servant had not permitted him to enter, stood a lad. His coarse garments were soiled and torn, his bare feet were cut and bleeding. The golden light from the rising sun fell upon his dark curly head. Uttering a cry of joy, he ran, with outstretched hands, towards the little maid. "Leah! sister! I have found thee at last!" he cried. She stood motionless, gazing at him with wide, bewildered eyes. "Isaac! my brother! is it indeed thou?" she cried. "Yes, 'tis indeed thy Isaac!" he answered. "But, as thou dost see, no longer a cripple for Elisha has made me whole." "Elisha has made thee whole," she repeated. "Yes; listen, and I will tell thee all," said Isaac. "I will speak but briefly of the sorrow which did fill our hearts when thou wert captured by the Syrians. Had I not been a helpless cripple I would have gone forth to seek thee. Then one day our mother called our father to her and said, 'Unless thou seeketh help we shall soon have no child, for Isaac will die of his grief for his sister.' 'Where and of whom shall I seek help?' asked our father. 'Journey to Samaria and seek the prophet, Elisha,' answered our mother. 'Tell to him how heavily the hand of misfortune has fallen upon our home. Beg of him to return with thee and heal our son.' "So upon the morrow our father did borrow the ass of our neighbor and set forth upon his journey to Samaria. In the evening he returned, bringing Elisha with him. That night, sister, while our parents slept, Elisha came and stood beside my couch. I felt the touch of his hand upon my limbs and I heard his voice saying, 'With the sun thou shalt rise from thy couch and walk.' Then he was gone and it seemed to me I had but dreamed. When the morning had come and the sun had risen, Elisha was gone, but I did arise from my couch and walk, for I was strong and made whole. "Then did I set forth to seek thee. I was many days in reaching Damascus. I was often hungry and footsore, but I was happy for I was no longer a cripple. But yesterday I did pass through the gates of Damascus. There was great excitement upon the streets. The people were shouting and uttering cries of joy. I learned that they were rejoicing because Naaman, a great Syrian general and favorite of the king, Benhadad, had returned from Samaria healed of his leprosy. "I asked a woman in the crowd who had healed Naaman. 'A great man called Elisha,' she replied. 'Tis said that Naaman did hear of this Elisha through a little Israelite maid who is a slave in Naaman's household.' Oh, dear sister, how I did rejoice at her words for I knew then that I had found thee. I am come to offer myself as Naaman's slave that I may ransom thee." Leah put her arms tenderly about his neck. "Brother," she said, "I am no more a slave; neither shalt thou nor our parents labor, for Naaman has made me rich. Oh! dear brother! our hearts should indeed be filled with gratitude to Jehovah, Israel's God." END. [Illustration] * * * * * Transcriber's Notes: Obvious punctuation errors repaired. Page 12, "widsom" changed to "wisdom" (words of wisdom) Page 52, "pesisted" changed to "persisted" (persisted the servant) Page 68, "A" changed to "An" (An hour before) 
46970	----	[Transcriber's Notes: Bold text is surrounded by =equal signs= and italic text is surrounded by _underscores_. This first part of this text has sections of text to be copied in cursive. These sections are wrapped in brackets and preceded by the word "cursive". These sections also have small illustrations to aid in easy reading these illustrations are signified by [*] in the text.] [Illustration: Lovingly Presented to ________________________________ by ________________________________ With kindest wishes for a life of usefulness.] [Illustration: THE GOOD SHEPHERD] Best Stories from the Best Book AN ILLUSTRATED Bible Companion for the Home BY JAMES EDSON WHITE With an Introductory Department of Easy Lessons for Children BY ELLA KING SANDERS Over 875 Thousand Sold SOUTHERN PUBLISHING ASSOCIATION Fort Worth, Texas Nashville, Tennessee Atlanta, Georgia Printed in the United States of America. COPYRIGHT 1900, BY J. E. WHITE PREFACE THIS little book is divided into two parts. The First Department is the children's very own. It is for them to study under the guidance of teacher, mother, brother, or sister. It has been prepared with great care by one who has had many years' experience as a teacher of children. The Second Department is for the entertainment of children both young and old. Its lessons are taken from God's Word. While the children are learning to read from the "Easy Lesson" department, let the parents and older brothers and sisters read to them the Bible stories which follow, showing and explaining to them the beautiful pictures which accompany them. Lessons taught in this manner will never be forgotten. TO TEACHERS AND PARENTS. God speaks to us through His Word, by His Spirit, and through nature. By interesting children in nature, which is all about them, it is hoped they will find pleasure in studying God's open book, and thus be led to love and study His written Word. BLACKBOARD TEACHING.--The crayon and the blackboard are very essential in the work with children. Let the first lessons be given in script from the blackboard. The simple sentences may be drawn from the child by questioning. Then tell the child that you will write what he has said. Then ask, "Now can you read it?" The lesson should be about some thing which the child can see, and in which he is interested. For a review lesson, if the idiom, "I see," has been learned, many sentences may be made by drawing the objects, as "I see a *" (here draw a leaf or some other object). Use the idioms, "I have," "This is," etc., in the same way. The earlier lessons in this book should be largely supplemented from the blackboard in this way, or by variation of the different sentences. From the first let the children write on the board, where there can be free movement of the arm. Original work should be aimed at from the start. The child soon learns to write the idiom, "I see;" then he is prepared to do original work on the board or on paper. The blackboard work on page 33 is suggestive of what may be done in original work. SENTENCE READING.--The words of a sentence should not be read separately. At first the sentences are short, and the words are soon easily known at sight. Until the thought is known, the sentence should not be read aloud. Hence silent reading should always precede oral reading with children. "_Read as you talk_," is a good rule. WRITING.--The script capitals and small letters on page 6 are for reference. The letters are not to be written separately, but to be used in words. For practice in writing, use the simple sentences found in the lessons. If written _many times_, the words will be memorized, and can be used in original work. DRAWING.--Allow free hand drawing. Use outline drawings of objects, as on pages 13 and 49. Lay sticks, then draw them. Provide children with sticks of different lengths. The kindergarten colored sticks are best. They are inexpensive, and can be used in many ways. Encourage picture illustrations of simple stories. Also the illustration of Bible lessons. Many or all of them may be crude, but thoughts are expressed, and the lesson more deeply impressed. REVIEWS.--Observe the suggestion about silent reading first. If the thought is not easily gotten, the words are not familiar--not well learned. The child should use the words many times. As reiteration is the only way in which words are learned through the ear, so it is the only way they are learned through the eye. The use of the blackboard is an invaluable help in making impressions through the eye. [Illustration] A B C D E F G H I J K L M N O P Q R S T U V W X Y Z a b c d e f g h i j k l m n o p q r s t u v w x y z [cursive: A B C D E F G H I J K L M N O P Q R S T U V W X Y Z] [cursive: a b c d e f g h i j k l m n o p q r s t u v w x y z] EASY LESSONS. LESSON ONE. I see a bird. [Cursive: I see a bird.] [Illustration] I see an apple. [Cursive: I see an apple.] [Illustration] I see a tree. [Cursive: I see a tree.] [Illustration] Is it an apple tree? [Cursive: Is it an apple tree?] LESSON TWO The [*] The [*] birds. apples. The [*] God made [*] apple tree. the birds. God made [*] the trees. LESSON THREE. See the [*] See the [*] bee. butterfly. The butterfly has The bee has [*] [*] wings. wings. God made them all. LESSON FOUR. God made the birds. God made the apples. God made the apple tree. God loves the birds. I love the birds. [Cursive: God made the birds and trees.] LESSON FIVE. I have [*] [Cursive: I have a box.] I have [*] [Cursive: I have a tree.] John made the box. God made the tree. LESSON SIX. I have a [*] [cursive: I have a rose.] This is a [*] [cursive: This is a leaf.] God made the rose and the leaf. rose leaf box tree LESSON SEVEN. See the little [*] [cursive: See the little bees.] The bees love the rose. [cursive: The bees love the rose.] The bees are on the rose. [cursive: The bees are on the rose.] [*] bees little on are LESSON EIGHT. [Illustration] See the beautiful rose. It is red. I love the beautiful rose. God made it beautiful. [Illustration] This leaf is red. [cursive: This leaf is red.] [Illustration] This leaf is green. [cursive: This leaf is green.] LESSON NINE. This is a butterfly. [cursive: This is a butterfly,] He has two wings. [cursive: He has two wings.] The bird has two wings. [cursive: The bird has two wings.] The bird can fly. [cursive: The bird can fly.] The butterfly can fly. [cursive: The butterfly can fly.] I love to see the butterfly. [cursive: I love to see the butterfly.] The butterfly loves the rose. [cursive: The butterfly loves the rose.] He has can butterfly fly wings LESSON TEN. [cursive: The butterfly has two wings. God made the butterfly. I love the butterfly. The butterfly loves the rose. The bees love the rose. The bees are on the rose. The bee has wings. The bird has wings. The butterfly has beautiful wings. The red rose is beautiful. The grape vine has green leaves.] [Illustration: =Drawing Lesson.=] LESSON ELEVEN. [Illustration] See this vine. [cursive: See this vine.] It is a grape vine. [cursive: It is a grape vine.] I see the grapes. [cursive: I see the grapes.] The grapes grow on the vine. [cursive: The grapes grow on the vine.] Jesus said, I am the true Vine. LESSON TWELVE. [cursive: kitties] Do you [cursive: them] kind [cursive: They] care [Illustration] Do you know me? [cursive: Do you know me?] I love the kitties. [cursive: I love the kitties.] I take care of them. [cursive: I take care of them.] I am kind to them. [cursive: I am kind to them.] LESSON THIRTEEN. I see the bird. I love the beautiful birds. God loves the beautiful birds. Jesus loves the birds. The rose is beautiful. I see three apples. The apples are on the tree. I see two birds. I see the box. John made it. God made the birds and the trees. God made the grape vine. Jesus is the true vine. The roses and birds are beautiful. LESSON FOURTEEN. =Holy Bible.= The Bible is God's holy Book. Who wrote the Bible? Holy men wrote the Bible. God told them what to write. I love God's holy Book. [Illustration] Do you love the Bible? Can you read the Bible? Holy Book. [Cursive: God's holy Book.] wrote write [Cursive: wrote write] [Cursive: Can you read? Do you see?] [Cursive: What do you see?] LESSON FIFTEEN. [Illustration] Happy little kitties! [Cursive: Happy little kitties!] Who takes care of them? [Cursive: Who takes care of them?] What do they see? [Cursive: What do they see?] Look at their eyes. [Cursive: Look at their eyes.] Are they like yours? [Cursive: Are they like yours?] LESSON SIXTEEN. =The Bees.= [Illustration] Mary, see the little bees. See the bee on the flower. What is he doing? He is getting honey. He is a busy little bee. Watch him fly to his home. Do you know where his home is? I can hear the bee buzz. LESSON SEVENTEEN. =Bible Verses.= The Lord is good to all. Praise ye the Lord. Praise ye Him, sun and moon. Praise Him, all ye stars of light. Let them praise the name of the Lord. O give thanks unto the Lord, for He is good. Sing praise upon the unto our God. I will praise the Lord with my whole heart. [Illustration] LESSON EIGHTEEN. This is a family of [Illustration] They are little black ants. The ants work. They live in the ground. Watch the ants make a house. The house is made in the ground. They make rooms in the house. Watch the ant carry food. The Bible says, "Watch the ant and be wise." LESSON NINETEEN. See this [*] [Illustration] How do you do, pretty butterfly? I see your beautiful wings. You love the rose. Can you get your dinner in the rose? I love to watch you. Do you remember when you were a [*]? You are pretty now. [cursive: Pretty butterfly. Beautiful wings.] LESSON TWENTY. geese [Illustration] legs walk boat swim back body dinner Watch the geese walk. They can swim better than they can walk. Their body is the shape of a boat. Their legs are set far back on the body. Do you know why? [cursive: Watch the geese get their dinner in the water.] LESSON TWENTY-ONE. Here is a spider. [Illustration] This spider made a web. [Illustration] The web is his home. Do you see his home? [Illustration] Do you see the spider? The spider loves to work. Watch a spider make a web. Do all spiders make webs? to work webs home his LESSON TWENTY-TWO. =Number Story.= [Illustration] LESSON TWENTY-THREE. [Illustration] Here is a beautiful vine. It came from a tiny black seed. It is a morning glory vine. Do you see the pretty buds? Can you find a morning glory flower in the evening? Who gives the morning glory life? [cursive: Morning glory. a tiny black seed. evening.] LESSON TWENTY-FOUR. =The Flood.= One time God let it rain for many days. The water was very deep. It covered all the earth. All the trees were covered with water. All the mountains were covered. In one place the people were safe. Yes, in the ark. [Illustration] God had told Noah to make the ark. Noah loved God. He believed what God told him. The people did not love God. They did not believe what God told Noah. They did not believe that God would send a flood. But the flood came. Noah and his family were safe in the ark. LESSON TWENTY-FIVE. =The Bean's Story. I.= [Illustration] Here I am in my warm bed. John made the box. He put the dirt into the box. Mary put me in my bed. Then she covered me with dirt. The sun made the bed warm. The children wanted me to wake up. They gave me some water. They said, "This will wake her up." I love the warm sun and the water. The children knew this. children knew wanted water covered warm wake gave LESSON TWENTY-SIX. =The Bean's Story. II.= [Illustration] Good morning, children. You see I am awake now. I am getting out of my white coat. I put my feet out first. You call my feet roots. My roots help me to stand. Did you know that I have mouths in my roots? I cannot run about to get my food. I get food out of the ground. good morning awake mouths white coat help stand roots feet LESSON TWENTY-SEVEN. =The Bean's Story. III.= [Illustration] I am glad the children like to watch me. This morning they can see my tiny leaves. Shall I tell the children about the mouths in my leaves? I get food out of the air. My leaves have work to do. In this, they are like your hands. I shall have many hands by and by. shall hands leaves about air like glad by and by LESSON TWENTY-EIGHT. =The Bean's Story. IV.= [Illustration] Do you see my long stem? I can stand up now. I shall reach up toward the sun. Can you draw my pretty leaves? See the bud at the end of my stem. Watch for the leaves that are in that bud. It will open soon. Can you make it open? stem reach toward that up end bud open LESSON TWENTY-NINE. =The Bean's Story. V.= What do you think of me now? I have grown big and tall. Here are two little bean pods. You see the tiny beans in the pod. Here are some white flowers. They will soon fall off. Watch for more bean pods. By and by the tiny beans will grow big. What will they look like? My work will soon be done. [Illustration] Think what I have done for you. You may thank Him who gave me life. LESSON THIRTY. [Illustration: Cursive: We planted a bean. It looked like [*] One day it looked [*] like this. By and by it had leaves. Then it looked [*] like this. Mary.] LESSON THIRTY-ONE. =The Lily.= [Illustration] Look at this pure white lily. Jesus wants us to think how the lilies grow. He said, "Consider the lilies of the field, how they grow." Who made the beautiful white dress for this lily? If God cares for the lily, will He not care for us? He wants us to obey Him as the lily does. Then He will clothe us as He does the lily. He will make our lives pure and beautiful. LESSON THIRTY-TWO. [Illustration] Here are grapes, an apple, and bananas. Which do you like best? Can you tell where bananas grow? Do not be afraid to eat plenty of good, ripe fruit. All who obey God shall eat fruit from the tree of life in the earth made new. LESSON THIRTY-THREE. =A Friend of Ours.= Yes, the sheep is a friend. Your warm dress was made from her coat. She gives it away in the spring. In the fall you are glad to put it on. The sheep are timid. [Illustration] They need some one to care for them. The man who cares for the sheep is the shepherd. The little sheep are lambs. Jesus calls us His lambs. So you can say, "The Lord is my shepherd, I shall not want." A good shepherd would give his life for his sheep. Jesus gave His life for us. King David was a shepherd. One time a lion was going to kill one of his lambs. David killed the lion. Some day the lion and the lamb shall live together. Yes, and a little child shall lead them. [Illustration] LESSON THIRTY-FOUR. [Illustration] See how that girl carries the milk. Look at the girl who is milking. I never saw any one milk from that side of the cow. I do not think those girls live in this country. This must be a milking scene in some country far across the water. They have some strange ways of doing things in those countries. LESSON THIRTY-FIVE. [Illustration] I need not tell you our name. The children say we look like faces. Did you ever see any of us look cross? We are always smiling and happy. Give us the right kind of food and our size will please you. [cursive: Think of our smiling faces when things do not please you.] LESSON THIRTY-SIX. =The Lion.= Here is the lion. Is he not fine looking? Other beasts are afraid of him. [Illustration] He is called the king of beasts. A lamb is not safe with him now. By and by GOD will make all things new. Then the lion will eat straw like the ox. The Bible says that the wolf and the lamb, the lion and the calf, shall lie down together. Then other beasts will not be afraid of the lion. Then you can pet the lion as you do your cat now. Do you want to live in that home? Only the pure in heart shall live in the earth when it is made new. [Illustration: Here are some cousins of the lion.] LESSON THIRTY-SEVEN. [Illustration] These little bunnies are having a fine time. They know good food when they find it. Do you know what kind of food bunnies like best? Look at their eyes. Are they like kitty's eyes? LESSON THIRTY-EIGHT. [Illustration] I think this must be the home of our bunnies. Does it look like the country homes you have seen? Look at the road and the trees. Are the trees alike? Do you think it would have been nice if God had made all trees alike? LESSON THIRTY-NINE. =Wheat and Tares.= Do you know what is made from wheat? If you do not, ask some one to tell you. When Jesus was on earth, He talked about wheat. At the same time He talked about some bad plants, called tares. [Illustration: WHEAT.] He said that a man sowed some good seed in a field. Then some one came and sowed tares in the same field. The good seed was wheat. So the wheat and tares were growing in the same field. The servant wanted to root up the tares. The man said, "No; let them grow together until the harvest." Why did Jesus tell this story? See what He says about it:-- "The field is the world. The good seed are the children of the kingdom. But the tares are the children of the wicked one. The harvest is the end of the world. The reapers are the angels." The harvest is very near. That is when Jesus comes in the clouds of heaven. [Illustration: TARES.] The reapers will take the children of the kingdom home to heaven. The children of the wicked one will be destroyed. Are we wheat or tares? LESSON FORTY. [Illustration] Here is a shepherd with his flock. I think he must be a kind shepherd. See how tenderly he carries the little lamb. Jesus is our Shepherd. Isaiah says of Him, "He shall gather the lambs with His arms." So He will tenderly care for all His lambs now. Soon He will come to take them to the home He is preparing. LESSON FORTY-ONE. [Illustration] Will they reach the shore? I wonder what they think? Once Jesus was with His disciples on the lake. There came a great storm. Jesus was asleep. The disciples worked like these men are working. At last they called to Jesus. When He awoke He spoke to the wind, and there was a calm. LESSON FORTY-TWO. =Washing Dishes.= [Illustration] "Good morning, Mary! How can you sing while washing dishes? I always feel cross, for I do not like to wash dishes." "Well," said Mary, "I must tell you my secret. I used to feel cross, too. Now I think about the lesson I am to learn while washing dishes. Jesus said that we should make the inside of the cup clean as well as the outside." "Oh, yes, mama tells me to wash the dishes clean, but I get so tired of them." "But, Nellie, you do not see the lesson we are to learn. You know we try to look very pretty when people see us. We want them to think that we are pure and clean. When I am washing dishes, I think how Jesus makes my heart pure and clean. He says, Though your sins be red, I will make them white as snow." Nellie went home happy. Do you think she can sing now while washing dishes? [Illustration: Drawing Lesson.] LESSON FORTY-THREE. =Creation. I.= "In the beginning God made the heaven and the earth." The earth did not look as it does now. Every thing was very beautiful. Green grass covered all the valleys, hills, and mountains. There were lovely lakes and rivers. The air and water were clear and pure. There were no swamps nor deserts, and there were no weeds. The most beautiful flowers were seen in every place. We cannot think how lovely every thing was at that time. The earth was full of the love of God. "And God saw every thing that He had made, and it was very good." LESSON FORTY-FOUR. =Creation. II.= God did not make the earth as man makes things. "He spake, and it was done." He was six days in making the heaven and the earth. "And God said, Let there be light, and there was light." This was on the first day. The second day He made the air. At this time water covered all the earth. The third day He made the dry land appear. He called the dry land earth. Then the rivers, lakes and seas were made. He spake, and all the earth was covered with green grass. Then came the herbs and trees. The herbs were bearing seed. The trees were bearing fruit. The seed and fruit were to be food for man. LESSON FORTY-FIVE. =Creation. III.= On the fourth day He said, "Let there be lights in the heaven." The sun, moon, and stars were to give light upon the earth. He made the sun to rule the day. He made the moon to rule the night. Now there was light; there was air, there was water. But there were no birds in the air. There were no fishes in the water. On the fifth day He made all the birds and fishes. Now there were animals in the air. There were animals in the water. But there were no animals on the land. On the sixth day God made all the land animals. The same day He said, "Let us make man in our image." He gave them the seed of the herbs and the fruit of the trees for food. "And God saw every thing that He had made, and it was very good." Thus the heavens and the earth were made. LESSON FORTY-SIX. =Creation. IV.= On the seventh day God rested from all His work. He blessed it and made it holy. He calls the Sabbath His holy day. On the seventh day He looked at the things He had made and called them very good. On the Sabbath we should stop our work and our play. God wants us to be happy on that day. It makes us happy to look at the lovely things He has made for us. He wants us to remember Him and thank Him for His love. He told us to remember the Sabbath day to keep it holy. LESSON FORTY-SEVEN. =Creation. V.= God loved Adam and Eve. He wanted them to be very happy. So He gave them every thing that was good for them. He planted a garden in Eden. That was their home. We have never seen such a lovely home as that was. But if we live in the earth made new, we shall see the Garden of Eden. In that garden was "every tree that was good for food," and pretty to look at. All the fruit was perfect. Then there was the river to water the garden. By the river was the tree of life. The Lord put Adam into the garden to care for it. So there was a happy family in a lovely home. [Illustration: "Thus the heavens and the earth were finished, and all the host of them." Genesis 2:1.] [Illustration: Covering Cherubim on the Ark in the Earthly Sanctuary.] Lucifer, Son of the Morning. SATAN was once a beautiful, powerful angel in Heaven. His name then was Lucifer, which means, "Son of the Morning," or, "Shining One, Son of the Dawn." His position in Heaven, his beauty, power, and final end, are well described in Ezekiel 28:12-19. Lucifer, or Satan, is, next to God and Christ, the wisest being in the universe, for God said, "Thou sealest up the sum, full of wisdom." Verse 12. He was a very beautiful being, for the text says he was "perfect in beauty." Verse 12. He has been in the Eden home of Adam and Eve. "Thou hast been in the garden of God." Verse 13. He was a great musician, and doubtless led the music and singing of the hosts of angels in their morning and evening songs of praise to God. Verse 13 says, "The workmanship of thy tabrets and of thy pipes was prepared in thee in the day that thou wast created." The above text shows that he was "created" by the power of God. All the angels were created full grown, and not born as children. Hence this text is describing some heavenly being. "Thou art the anointed cherub that covereth; and I have set thee so." Verse 14. Lucifer's position was by the throne of God, with his wings outstretched above it. The ark built by Moses was a type of heavenly things. On the top of this ark were two cherubim with their wings covering the ark where the glory of God rested. See Exodus 25:20. This represents Lucifer's position as covering cherub, close to the throne of God in heaven. Lucifer was "the anointed cherub." Anciently the prophets of the Lord anointed the kings to show that they were appointed of God to govern and command. Lucifer was, next to the Son of God, the anointed commander of the hosts of heavenly angels. [Illustration: Lucifer after the Fall. "Prince of the power of the air."] All his wisdom, beauty, power, and position were given him by God who had created him. The Creator fitted him for the work He wished him to do, and the place He desired him to occupy. Lucifer owed everything which he possessed to his Lord. But, like some people who have riches and power, he become proud of his glory. He forgot that it was all the gift of God. The text says, "Thine heart was lifted up because of thy beauty." Eze. 28:17. The Son of God was above him, and equal with His Father. Lucifer was second to Christ; but, considering his beauty and power, he decided that he ought to be equal with God. The prophet Isaiah says of him, "Thou hast said in thine heart, I will exalt my throne above the stars of God: I will be like the Most High." Chapter 14:13, 14. But Jehovah could not permit this. The very thought of it by Lucifer was sin, for it was pride and the exaltation of self. Only the Son of God could be equal with the Father. Then rebellion came into the heart of Lucifer. He went among the angels and told his story. They loved him as their leader, and many took sides with him. The loyalty of all the angels was tested. Nearly one-half their number took sides with Lucifer. Then there was open rebellion in Heaven. Lucifer had a vast army at his command, and he felt strong enough to defy God. But rebellion could not be allowed in Heaven. The rebel host must be disposed of in some way. God could destroy them at once, for if He could create them He could also destroy them. But Lucifer had charged God with being partial and severe, and claimed that the laws of Jehovah were not needed in Heaven. So God allowed the rebellion to develop and do its work, that all the universe might see the awful results of sin, and the final fate of sinners. This will be an object lesson through all eternity. Note.--The twenty-eighth chapter of Ezekiel tells of the overthrow of the prince of Tyrus, or the city of Tyre, which was a very strong, wealthy, proud, and wicked city on the Mediterranean Sea, near Palestine. But by reading verses 12-15, it will be seen that this chapter has a double application, and that these verses refer more especially to some being standing at one time in a high position in heaven. It shows him to have been very wise, beautiful, and powerful, and near the presence of the Almighty God. Such a description can apply only to Lucifer, now known as the devil, and Satan, described in the accompanying lesson. The Bible is full of object lessons; and kingdoms, men, and events are often taken to teach important lessons. Christ did much of His teaching by parables. He took things as He found them in the world to illustrate and make forcible great Gospel truths. In this chapter the power and beauty, the pride and wickedness, and the final overthrow of Tyre were taken to represent the high position of Lucifer in heaven, his sin of pride and rebellion, and his final fall. [Illustration: "I beheld Satan as lightning fall from Heaven."] [Illustration: Satan Marshaling His Host.] Satan, Prince of Darkness. LUCIFER and his angels had become God's enemies, or rebels against His government. They could not be allowed to remain in Heaven. The Son was appointed by the Father to take command of the true angels, and drive out the rebel host. Lucifer took command of the angels who had rebelled with him, and was determined to hold his place in Heaven. Then "there was war in heaven: Michael [Christ] and His angels fought against the dragon; and the dragon fought and his angels." Revelation 12:7. When Lucifer sinned and fell, his character and work were so changed that the beautiful name he had in Heaven was also changed. In Revelation 12:9, he is called "the dragon," "that old serpent," "the devil," and "Satan." Of course Satan could not win in such a warfare. "He was cast out into the earth, and his angels were cast out with him." Revelation 12:9. In Isaiah 14:12, we read, "How art thou fallen from Heaven, O Lucifer, Son of the Morning! how art thou cut down to the ground." Christ refers to this when He said to His disciples, "I beheld Satan as lightning fall from Heaven." Luke 10:18. When Satan knew that he had lost Heaven forever, his heart was filled with anger and hatred for all that was good. His history since then shows that from that time his motto was, "Evil, be thou my good." Revenge filled his heart in which the love of God once abode, and all his wonderful powers were turned against God and His work. Every artful device of evil angels has been used since then to lead men to follow them in sin and rebellion against God. It is well for man to know the strength of the foe he has to meet. Satan and his angels have on earth the same wisdom which they had in Heaven before their fall. To this is added six thousand years of experience in their awful work. In Heaven Satan's influence was so great that he was able to deceive and lead into rebellion nearly half the angels. His power to deceive man is very great. [Illustration: "How art thou fallen, O Lucifer, Son of the Morning."] With such power and influence at his command, we can never overcome the devil in our own strength. When we let go our hold upon God we go onto the enemy's ground, and are "taken captive by him at his will." 2 Timothy 2:26. But Christ has twice conquered this foe,--once in the great battle in heaven when Satan was cast out, and again as a man on earth when He met all his temptations and came off victorious. Hence Satan is to Christ a conquered foe. If we trust our Lord fully He will give us strength in every hour of need, and thus we may become "more than conquerors through Him that loved us." Romans 8:37. Paul calls Satan "The prince of the power of the air." Ephesians 2:2. He it is who causes the terrible cyclones, the tidal waves, and other awful disasters. Only the restraining hand of God prevents him from bringing destruction to the world more awful than it has yet known. In Hebrews 2:14, we learn that the devil has "the power of death." This is so because sin brought death, and Satan is the author of sin. He claims all who die as his. Only the power of God can bring them from "the land of the enemy" at the resurrection. But some glad day sin and death and Satan will be destroyed. Paul declared that Christ, by His death, opened the way by which He "might _destroy_ him that had the power of death, that is, the devil." Hebrews 2:14. The Lord says through the prophet Ezekiel, "I will bring forth a fire from the midst of thee, it shall _devour_ thee, and I will bring thee to _ashes_.... Thou shalt be a terror, and _never shalt thou be any more_." Ezekiel 28:18, 19. Then, with the stain of sin entirely removed, God will have a clean universe, as free from sin as it was before rebellion entered heaven. [Illustration: The Dominion of All Created Things Was Given to Man.] [Illustration] The First Dominion. IN six days the Creator formed the earth and fitted it up as the home of mankind. When finished it was very beautiful with trees, flowers, and fruits. Before man was created, God also made the birds, fishes, and all the dumb animals and creeping things. The world was then ready for its master,--man. "And God said, Let us make man in Our image, after Our likeness.... So God created man in His own image." Genesis 1:26, 27. Man was the last and most perfect work of the great creation week. He was in the "image of God." He looked like his Creator. Some, at least, of the wisdom of God was given to him. He could talk, and think, and reason. As we study God's Word, and learn about Him, He helps us and teaches us. Thus we grow more like Him, and He gives us more of His wisdom. After creating man, God made for him a beautiful garden which was to be the home of Adam and Eve. This was a sample of what their children were to make of the rest of the world. This home was called the "Garden of Eden." It was very beautiful, for "out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food." Genesis 2:9. "God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed." This shows what is the best kind of food for man to eat. "And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat." Genesis 1:29, 30. This was a perfect diet. The Lord did not intend that His creatures should be killed and eaten for food. A beautiful "river went out of Eden to water the garden." The tree of life was also there. This tree had wonderful power. It would preserve life, and so long as one should eat of it he would never die. [Illustration: "Heavenly visitors taught them about God."] "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it." Genesis 2: 15. Man was not to live in idleness, but must care for the beautiful home which God had prepared for him. After all was completed the Lord gave to man the earth and all that was in it. David said, "The earth hath He given to the children of men." Psalms 115:16. Man was also to be ruler of all that was on the earth. For the Lord said, "Be fruitful, and multiply, and replenish the earth, and _subdue_ it; and _have dominion_ over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth." Genesis 1:28. Even the beasts loved man and delighted to obey him. There was no fear in that wonderful home. All was love, and happiness, and peace. Christ and the beautiful angels from Heaven often visited the happy pair in Eden. These heavenly visitors taught them about God and His love, and gave them such instruction as would help them to take proper care of their earthly home. Before Satan could reach them with his temptations, angels were sent from Heaven to warn them of his fall, and of his desire to bring ruin upon then, as he had already done upon the angels who sinned with him. In this the loving, tender care of God for His creatures was manifested. [Illustration: Satan Entering Eden.] God is love. He did not wish sin to enter the world; yet He made man free so that he could choose wrong doing if he preferred it to God's way, after knowing of the dreadful results of sin. [Illustration] The Dominion Lost. THE love and obedience of every intelligent being must be tested. Tests make character. If we obey God's laws and walk in His ways, we become in character like God and sinless angels. We must have a good character before we are fit to enjoy the beautiful home Christ is preparing for those who are faithful. God will give us a good character, and help us to obey, if we ask Him. If we refuse to let God help us do right, we are out of harmony, or at war with Him and Heaven. We then come into harmony, or union, with Satan and his angels, and when sin is destroyed we must perish with it. Sin makes people unhappy, and God hates it because He loves everybody. Happiness can be found only in obedience, or doing right. Before sin reached Eden, Adam and Eve knew nothing of evil. So their only test was in regard to one special tree planted in the garden. It was called the "tree of knowledge of good and evil." God said of the fruit of this tree, "Ye shall not eat of it, neither shall ye touch it, lest ye die." Genesis 3:3. If they kept away from this tree they would never know evil. At that tree was the only place where Satan could meet them to tempt them. One day the curiosity of Eve led her to come near the forbidden tree. By so doing she placed herself where Satan could tempt her, and he was there to meet her as he always meets us when we go in the way of temptation. Satan did not come in his own form, but in the shape of a beautiful Serpent. Eve would have known him in his real person, for angels had told the first pair about the rebellion of Satan and his angels. Satan never comes to us as he really is. He comes as a deceiver, just as he came to Eve in the garden. The serpent told Eve that the forbidden fruit was good, and began to eat some of it. Probably he told her that it gave him power to talk. Eve looked at it and thought about it. The more she looked at it the more she wanted some of it. But she told the serpent that the Lord had forbidden them to eat of it, for if they did they should "surely die." [Illustration: Angels sent to tell the first pair about the rebellion of Satan and his angels.] But the serpent said, "Ye shall not surely die." "See, I am eating of it and it does me no harm. In fact, I feel better all the time I am eating of this fruit." "For God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil." Genesis 3:5. The devil's statement was partly true and partly a lie. And in all his work he will mix enough truth with his lies to deceive those who do not know him and his ways well enough to see the difference. It is true that the fruit of that tree would make those wise who ate of it. It would make them wise in the knowledge of evil, and the Lord did not want them to know anything of evil. Such knowledge brings death. But Satan lied when he said, "Ye shall not surely die," and he knew it. He has been telling this lie ever since. The Lord has said, "The soul that sinneth it shall die." Eve believed the devil instead of God. She ate of the fruit and gave to Adam, and he ate of it. The first result of their sin was shame. They saw that they were naked. Then they made themselves aprons of fig leaves, and hid themselves so that none should see them. Sin always brings shame. But they could not hide from God. He called them and asked what they had been doing. [Illustration: Hiding from God.] Then they began to make excuses and to blame others, just as we often do when it is found out that we have done wrong; but they could not deceive their Creator. He told them they should have a life of toil and trouble, and would finally die. Then they were driven from their beautiful garden home. After that the earth was to be the battle ground between good and evil, between Satan and the Gospel. The Garden of Eden contained so many of the beautiful things of God that it was too sacred to become such a battle ground. Sin must not mar it. So man was driven from it to build for himself, as best he could, a new home which he must keep in order by hard work. The earth was cursed with weeds and thistles; but this was not a real evil to fallen man; for while sin is in the world even hard work is a blessing because it helps to keep people out of mischief. It has been truly said that Satan always finds work for idle hands to do. By disobeying God and obeying Satan man became the servant of sin and Satan. Paul says, "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey?" Romans 6:16. [Illustration: Driven from Eden.] By obeying Satan man lost his dominion of the earth, and it passed into the hands of Satan. Thus he became "the god of this world." [Illustration: "To them, bowed low with grief for sin, the shining ones made known the way to heaven."] [Illustration] The Promised Redeemer. WHEN one person is owned by another person, and has to work for him, he is called a slave, or a bond-servant, because he is in bondage, and not free to do what would be best for himself. So it is with one who lets himself be controlled by the evil instead of by the good. The word devil is like the word evil, and means the same. To do evil is to do as the devil wishes us to do. Put _d_ before _evil_, and you will see where evil comes from. A slave can not get free from a cruel master. He has no money to buy his own freedom, and no power to get away. If he tries to escape, he is followed and caught, and brought back again to work for his hateful owner. Adam and Eve really sold themselves to Satan--the evil, the devil--by doing as he wanted them to do. They traded their happiness for the knowledge of wrong which he promised them, and which he gave them. Thus he became their owner, or master, instead of God who had made them, and to whom they really belonged. Now they could not get free, and as the wages, or end of sin, is death, they must serve Satan all their lives and then die, without any hope of another life beyond this one. God and Christ and the angels all pitied man in this sad condition, and Christ offered to leave Heaven and come to this earth and give His life for man's life. Only in this way could He buy back, or redeem man (meaning everybody), so that all who want to be free from the service of Satan and sin can escape death, which is "the wages of sin." Sometimes a rich man buys a slave from his cruel master, so that the poor man can be free and happy. So Jesus did for us. We get free from Satan by thanking God for this plan to save us, and asking Him, for Christ's sake, to forgive our sins and help us to live a good life, away from our old master, the evil. This is what the word Redemption means. It is buying back something that has been sold into bondage. Jesus bought us back after we had sold ourselves to Satan. "Ye are not your own, for ye are bought with a price," "the precious blood [the life] of Christ." 1 Corinthians 6:19, 20; 1 Peter 1:18, 19. This "good news," or Gospel of Salvation, was told to Adam and Eve as well as to the shepherds on the plains of Bethlehem hundreds of years afterward, so that all could have a chance to obey God by being made free from the power of Satan. [Illustration: "They traded their happiness for the knowledge of wrong."] [Illustration] The First Brothers. CAIN and Abel were the first brothers who ever lived on the earth. Cain, the elder brother, was a farmer. Abel was a shepherd, and cared for his father's sheep. The Bible does not tell us about them when they were boys, but when they were grown it says they both brought offerings to the Lord. Abel brought a lamb as his offering, but Cain brought the fruits of the ground. The Lord had told them to bring a lamb for an offering, because it would cause them to think of Christ, for He was "the Lamb of God" who was to die for the sins of the world. Before Jesus came to die, men showed their faith in Him by bringing a lamb for their sins. God accepted the offerings of all who were sorry for their sins, and forgave them. This was the Gospel in the Old Testament. Christ was the "Lamb slain from the beginning of the world," because, before the world began the plan was laid that He should die for man if he sinned. Abel had faith in God. His heart was filled with love because a way had been made by which sinners could return to God, receive pardon, and finally be taken to a new Eden home. Abel brought a lamb from his flock, and offered it to God for his sins. Looking at the lamb of his sacrifice he saw Christ, the dying Lamb, on the mountain of Calvary. His faith was "counted to him for righteousness," meaning that God called him good. His sins were forgiven. God was pleased with the offering brought by Abel, and so He sent down fire from heaven and burned up the sacrifice; but not so with Cain's fruit. Then the heart of Cain was like the heart of Satan,--filled with hatred and rebellion against God. He could see the beautiful Garden of Eden which had been the home of his parents, but he could not enter it. An angel with a flaming sword guarded the gateway. In his heart he charged God with cruelty in shutting them out of the garden, and dooming mankind to a life of labor and sorrow. He did not accept with gratitude the wonderful sacrifice made by the Son of God to redeem the world. [Illustration: The Offerings of Cain and Abel.] He preferred to talk of what he called the cruelty of the Creator in punishing the race. Instead of offering in sacrifice a lamb, which only could represent the sacrifice of Christ, he brought the fruits of the ground. He thought as sometimes people do now, that what we have to offer is good enough, even if it is not just what the Lord calls for. [Illustration: "The next act was to kill his brother."] In Cain's offering there was nothing to point to the offering of Christ. There was no blood showing that death follows sin, and that Christ was to bear it for us. It was in every way contrary to God's plan, and so it showed no faith. There was therefore no Gospel in it, and no salvation. The Lord did not accept Cain's offering, and there was no answering fire. As Cain saw the difference, he charged God with partiality, and then began to hate his brother, as all wicked people hate the good. The next act was to kill his brother, which was the result of his hatred. Then the Lord spoke to Cain and asked him, "Where is thy brother Abel?" Cain tried to cover up his sin by lying about it, as some people try to get out of trouble now. He said, "I know not; Am I my brother's keeper?" But the Lord knew all about it, for Cain could not hide his sin from the Lord any more than we can hide ours. The Lord sent him forth as a wanderer in the earth, and a hateful look marked his face as long as he lived. Faces show character. [Illustration: Outside the Ark.] [Illustration] Destroyed by a Flood. BEFORE the flood men lived to be nearly a thousand years old. They were much larger and stronger than they are now. Living so long they became very wise and very rich. For many years there were those who believed in God and obeyed Him. But in time most of the people forgot Him and became very wicked. "And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.... And the earth was filled with violence." Genesis 6:5, 11. So the Lord said He would bring a flood of waters on the earth to drown all the wicked people. But Noah and his family were faithful to God. So He told Noah to build a great boat, called the ark. It was so large that it would hold all his family, and some of all kinds of animals and birds. It also had room to hold food for them for many days. The world was warned in regard to the flood, for Noah was one hundred and twenty years building the ark. Part of this time he preached, telling the people of the coming flood, and part of the time he worked on the ark. [Illustration: Entering the Ark.] But the people were too busy and too wicked to heed the preaching of Noah. They only laughed at him for wasting his time and money building such a great boat so far from water deep enough to float it. When the ark was finished, the Lord caused the animals from the forest, and the birds of the air, to come to it. They came two and two, and went to their places in perfect order. The angels of the Lord were leading them, although none could see them. It must have been a wonderful sight. When all were in the ark, the Lord shut the heavy door. Then the rain came down and the thunder rolled. The crust of the earth was broken up, and the water under the surface was thrown up in great water-spouts. The water rose higher and higher. It rained forty days and forty nights. Men and animals climbed to the tops of the highest mountains. But finally these were all covered. Then all the human beings, the birds, and the animals on the whole earth were drowned. But all that were in the ark rode safely on the waters. The power of God protected the ark through all this terrible time. Then the Lord caused a wind to blow, which dried up the water. After floating one hundred and fifty days, the ark rested upon the top of Mount Ararat. After this Noah waited forty days, and then he opened the window in the top of the ark and sent out a raven and a dove. But they found no place to rest, and so returned to the ark. Seven days after, he sent out another dove, and in the evening it returned with an olive leaf in its mouth. After another seven days, he again sent out a dove, but it did not return. Finally the water was fully dried up, and God told Noah that he and all the birds and animals could leave the ark. They must have been very glad to be on the land once more, for they had been in the ark a year and seventeen days. Noah was very thankful to God for saving their lives. "And Noah builded an altar unto the Lord, and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar." Genesis 8:20. [Illustration: Noah's Sacrifice.] The Lord was pleased with this offering, for it showed that Noah was still true to God, and had faith in Jesus Christ, the great Sacrifice for the sins of the world. Then the Lord said that He would not again destroy the earth with a flood. And as a covenant, or pledge in regard to this promise, He set the beautiful rainbow in the clouds. As all the wicked were destroyed from the earth, the Lord made a new start with the family of faithful Noah, to raise up a people that would obey Him and be finally redeemed, or brought back to the first dominion. Jesus said, "As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came and took them all away; so shall also the coming of the Son of man be." Matthew 24:37-39. [Illustration] The Tower of Babel. NOT long after the flood, some of the descendants of Noah forgot God who had saved their fathers in the ark. They began to worship idols as the people did before the flood. Then Nimrod gathered these wicked people together and went with them to the plain of Shinar. Nimrod was a grandson of Ham, and a great grandson of Noah. He was a mighty hunter, and became famous in the earth. The Lord wanted the people to move in small companies into different places all over the earth. In this way it could be best settled and subdued, or cultivated. Nimrod wanted to build large cities and keep the people together. In this way he wished to establish a government that would finally rule the world. "The beginning of his kingdom was Babel." In this city they decided to build a great tower that would be the wonder of the world. They thought they would make the tower so high that they could go to the top of it and be safe if ever there came another flood. God had promised that He would never again destroy the world by a flood, but these people did not believe God. They forgot that if God could bring a flood on the earth He could also destroy any city and tower that man could build. For a long time the work of building this great tower went forward rapidly. It was finished inside into many rooms, some of which were used as temples for idol worship. How long they were at work on this tower we do not know, but it reached to a great height. The builders were much pleased with their work, and praised the gods of silver and gold. They believed that these idols were giving them success. [Illustration: "Then the people were scattered abroad in the earth."] Then the Lord interfered with their work. He would teach the people that He was the true and all-powerful God. He would show to the world that their idols could not help them nor give them any real success. It is always best to trust and obey the true God. He alone can give true happiness and success. Some people now trust in their riches. Some trust in their strength. Some trust in their education. But almost every day we hear of some rich man who has lost his wealth, some strong man who loses his strength by sickness, some educated man who has failed in his work. But the man who obeys God and walks in His ways in this world, is sure of success. He may not be rich, nor strong, nor have great learning, but he will have true happiness and a reward by and by greater than all the world can give. Before building the tower of Babel the whole world spoke one language, and the people could understand one another easily. But when their work seemed most successful, the Lord made them speak different languages. None could understand what the others were saying. Soon all was confusion. If the workmen ordered brick sent to them, they got mortar. If they ordered stone, perhaps they got wood. This made the workman very angry, and their work ended in disappointment and strife. Then the people were scattered abroad in the earth as God intended they should be. The tower was then called the tower of Babel, which means tower of confusion. Many years afterward the city of Babylon was built around this tower, and the tower was used as a temple of their god Belus. The tower was then named the Temple of Belus. [Illustration: "And he went out, not knowing whither he went."] [Illustration] The Call of Abraham. AFTER the people were scattered from Babel, they became more wicked than before. Nearly all turned from the true God, and worshiped idols. Abraham remained true to God; but even his father's household were beginning to worship false gods. The world then was about as wicked as before the flood. Then God chose Abraham to represent Him in the earth. He would call him the father of the faithful, which means those who have faith, or who believe God. He would give His truth a new start, as He did when He chose Noah before the flood. God would not destroy the sinners, as He did at the flood, but would call Abraham out from among them. Then through Abraham He would give to the world the knowledge of the only true God. But the Lord must separate Abraham from his own kindred and friends, and teach him, and fit him to be the father of a nation that should serve Him. Hence Abraham must leave his home, and go where the wicked lives of his friends and relatives would not lead him away from God. And God said, "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee." Genesis 12:1. Abraham obeyed at once. "And he went out, not knowing whither he went." He loved his home, but he loved to obey God more than he loved his home or friends. He did not even know where he was going. He simply trusted God. The Lord led him to the land of Canaan, or Palestine. Lot, who was his nephew, was the only one of his relatives who went with him. Abraham was very rich. He had vast flocks and herds and a large number of servants to care for them. Lot had also large flocks and many servants. When Abraham finally pitched his tents in Canaan, he was distressed to find the country filled with idolatry. Idols were worshiped in the temples and groves, and human beings were sacrificed upon the hills. But the Lord appeared to him in the night and said, "Unto thy seed will I give this land," and, "I will multiply thy seed as the stars of heaven." This gave him hope and courage, "And there builded he an altar unto the Lord who appeared unto him." Genesis 12:7. He did the same as Abel and Noah. He offered a lamb. This shows that he believed in Jesus who was to die for the sins of the world. The Lord prospered Abraham in Canaan, and his wealth, his flocks and herds, increased wonderfully. By the example of his life the Canaanites learned of the true God. Wherever he pitched his tent he built an altar to the true God, and morning and evening called his large family together to sacrifice and prayer. Thus the Canaanites learned of the God of Abraham. They saw that the Lord was with him. But idol worship had so strong a hold upon them that few turned to the true God. By and by there came a great drought in Canaan. The rain ceased to fall, the streams were dried, and the grass withered. It seemed that his whole encampment must perish. Then Abraham journeyed to Egypt where he remained until the rains again filled the streams and caused the grass to grow in Canaan. By this visit to Egypt the people there learned of the true God. Thus, in His own way the knowledge of a promised Saviour was taken by Abraham to the great countries of Canaan and Egypt. It was God's plan that through Abraham and his descendants the whole world should learn of the "good news" of salvation from sin and death, through Christ who was to suffer for men, and thus buy them back to God and happiness. [Illustration: The Departure of Hagar.] But Abraham had no children, and Sarah, his wife, did not believe that God would give her a son. So she got Abraham to marry her Egyptian maid, Hagar. But the Lord said that His promise was not to be fulfilled through Ishmael, the son of this woman, but through a son whom He would give Sarah. So after Isaac was born, Hagar and Ishmael were sent away; for the Lord had said, "In Isaac shall thy seed be called." [Illustration: The Flight from Sodom.] [Illustration] The Destruction of Sodom. ABRAHAM returned from Egypt "very rich in cattle, in silver, and in gold." Lot was still with him, and their flocks and herds became so great that they could not find pasture for them all together. So Abraham said to Lot, "Is not the whole land before thee? Separate thyself, I pray thee, from me. If thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left." Abraham was the elder, and the choice should have been his. But he was not selfish, and so gave the choice to the younger man, his nephew. Lot selfishly chose the plain of Jordan. This was the most beautiful and productive portion of all the land of Canaan. And he "pitched his tent toward Sodom." But Lot did not stop to consider that Sodom and the other cities of the plain were very wicked. He thought only of his own interests, and was soon living in the city of Sodom itself. His daughters married wicked men of Sodom, and so forgot God. Lot could now see the evil of choosing his home among wicked people. At last Sodom and some of the other cities near it became so wicked that God would not suffer them to remain. He must destroy them from off the earth. But first the Lord would tell Abraham what He was about to do. One day when it was very warm, Abraham sat in the door of his tent. Soon he saw three strangers coming toward him. He ran to them and asked them to come and sit under a tree and rest while he prepared some food for them to eat. After they had eaten, two of the men went toward Sodom, but the third, who was the Lord, or Christ, remained to tell Abraham that He was about to destroy Sodom. Then Abraham began to plead for Sodom. He made many requests of the Lord, and finally gained the promise that if ten righteous people could be found in Sodom the city would be saved. In his child-like faith Abraham felt safe when this promise was made. In the household of Lot alone he thought there must be at least ten who were true to God. But the evil surroundings of Sodom had corrupted even the family of Lot. [Illustration: "And the Lord appeared unto Abraham in the plains of Mamre: and he sat in the tent door in the heat of the day; and he lift up his eyes, and looked, and, lo, three men stood by him; and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground." Genesis 18:1, 2. The Three Angels.] The two angels who left Abraham came to Lot and told him to take his sons and daughters, and flee from the city. But these young persons, who were married to the people of Sodom, would not heed the warning. Early the next morning the angels told Lot to take his wife and the two daughters who were with him, and hasten out of the city. But Lot lingered, for he was sorry to know that some of his children, his friends, the beautiful city, and all his wealth must be destroyed. So the angels took hold of them and hastened them out of Sodom. Then the angel said to them, "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." And then the angel adds, "For I can not do anything till thou be come thither." The angel had said, "Look not behind thee." But the treasure of Lot's wife was in Sodom. She did not heed the warning of the angel. She loved her beautiful home and the riches of Sodom more than she loved God. She proved unworthy of the deliverance that the angels of God had brought to them, and she turned and looked back to see if God really meant what he said. That very moment she became a pillar of salt, dead and white like a marble statue. When Lot and his daughters were far away, the Lord rained a horrible tempest of fire and brimstone upon the cities of the plain, and they were utterly destroyed. The very ground where they stood is now covered by the Dead Sea. Thus God showed His hatred of their awful wickedness. They loved sin, and were not thankful that God had paid the great price of the life of His only Son in order to save them from doing wrong, if they would only ask Him for help to do right. Holding on to sin they perished with it, as many will perish in the last great "lake of fire" "prepared for the devil and his angels." That fire is not being prepared for man; heaven is being fitted up for him. Oh that all would accept it! Jesus said, "In my Father's house are many mansions; I go to prepare a place for you." Which place are we preparing ourselves for? We are to make the choice. [Illustration] Abraham and Isaac. GOD had promised Abraham that he should be the father of a great nation, and that the land of Canaan should be their home. This was not to come through Ishmael, but through another son. God had also promised that "in thy seed shall all nations of the earth be blessed." Genesis 22:18. Paul says, in Galatians 3:16, that the "seed" here mentioned is Christ; so Genesis 22:18 is a promise that Christ shall come through the family of Abraham. In Christ all nations of the earth are blessed, although not all of them accept the blessing. Abraham was called "The friend of God," because he loved and served the Lord so faithfully. He had a son named Isaac, whom he loved very much. God had told Abraham that Isaac should be his heir, or have all that was Abraham's when he died. All the blessings promised to Abraham were to come to his son Isaac. But a great trial was to come to Abraham to test his faith in God. The Lord said to him, "Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." Genesis 22:2. What a terrible test this was! How could God's promise be fulfilled if Isaac should die? But Abraham did not distrust God nor question His command. He believed that if Isaac should die God would "raise him up, even from the dead." Hebrews 11:19. Early the next morning Abraham took Isaac and two of his servants and prepared for the long journey. They cut the wood and bound it to the back of his beast, and started for the place of sacrifice. None but Abraham knew of the awful command of God. His heart was very sad as they journeyed three days in silence. [Illustration: Ascent of Mount Moriah.] On the third day they came in sight of the mountain God had appointed as the place of sacrifice. "And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship. "And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together." Genesis 22:5, 6. As the two walked on in silence, Isaac finally asked, "My father," "behold the fire and the wood; but where is the lamb for a burnt offering?" This was the first time this question had been asked on the journey. What pain it must have brought to the heart of the loving father! He could not tell him yet, so he said, "God will prepare himself a lamb for a burnt offering." [Illustration: "Lay not thine hands upon the lad."] At last they came to the appointed place. They built an altar and placed upon it the wood. Abraham must now tell his son the command that God had given. He could keep it no longer. Isaac heard the message of his fate in sorrow, but he did not resist. Abraham was a hundred and twenty years old, and weak from grief. Isaac was twenty years old, and strong and vigorous. He could have escaped if he had desired to do so, but he, too, had faith in God, and was obedient to his parents. Isaac let his aged father bind him down to the wood upon the altar, just as Jesus was to let Himself be nailed to a cross of wood. The last good-bye had been said, and the last tender words spoken. Then Abraham raised the knife to slay his son. But before the stroke could fall, an angel calls to him from Heaven, "Abraham, Abraham!" And the patriarch answers, "Here am I." Then the angel said, "Lay not thine hand upon the lad, neither do thou anything unto him; for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me." Genesis 22:12. What a joyful command! How easy it was to obey it! Then Abraham saw a ram caught in the bushes. This he took and offered upon the altar in the place of his son. Then they journeyed back to their home with joyful hearts. The Lord blessed Abraham still more because he had obeyed Him. [Illustration: The Lord Directs Abraham's Servant In Selecting a Wife for Isaac. Genesis 24.] Abraham was willing that Isaac should die, believing it to be best, just as God was willing that Jesus should die for us, knowing it to be best. Isaac was willing to lay down his own life, just as Jesus was willing to lay down His life for us. Abraham was spared the awful sorrow of seeing his son die. Another victim was found. But no one could take the place of Jesus. His Father and all the angels in Heaven had to see His dreadful death; and it was all for us. [Illustration: Jacob Deceiving His Father.] [Illustration] Jacob and Esau. ISAAC had two sons, named Jacob and Esau. Esau was a little older than Jacob, and was a hunter of wild animals. Jacob was a shepherd, and cared for his father's sheep. Esau, the daring hunter, was very dear to his father; but Rebekah loved Jacob most because he was so kind and careful. God had said to Rebekah that "the elder shall serve the younger." So she knew that the Lord would especially bless Jacob, and finally give him the birthright, which meant that he was to have a double portion of his father's wealth, and also become the head of the family when his father died. The birthright usually went to the eldest son, but the birthright in the family of Isaac must go to the son who would obey God. He was to be the father of God's people,--the children of Israel. Jacob loved God, and was willing to obey Him. He greatly desired the blessing which the birthright would bring to him. But Esau did not love God nor care to serve Him. He would rather live the wild, free life of a hunter, and do as he chose, than have the birthright. Jacob did not trust God as he should, for he feared that Esau would have the birthright because he was the eldest son of Isaac. So he studied all the time to find some plan to get it away from Esau. [Illustration: Jacob's Dream.] One day Esau had been in the fields hunting, but had found nothing. On the way home he became very hungry. Coming to the tent of his brother he found him preparing his dinner of pottage. "And Esau said to Jacob, Feed me I pray thee, with that same red pottage; for I am faint." Jacob forgot that he ought to be kind to his brother. He only thought that this was the chance he had been looking for. "And Jacob said, Sell me this day thy birthright." "And Esau said, Behold, I am at the point to die; and what profit shall this birthright do to me?" So he sold his birthright to his brother for a good dinner. You see Jacob took a mean advantage of his brother when he was faint and hungry. This made it easier for him afterward to do another great wrong, and deceive his father. One wrong act always makes it easier to do another. When Isaac was very old he became blind. He was still determined to give the birthright to Esau. So one day he told him to go into the field and kill a deer and make some savory meat, and then he would bless him. But Rebekah heard it, and she was afraid the Lord would let Esau have the birthright. She thought she must do something to help the Lord keep His promise that Jacob should be head of the family. So she told Jacob to kill two young goats, and she made savory meat, such as Esau made from venison. Then she dressed Jacob in Esau's clothes, and sent him in to deceive his blind father. This was very wicked, for Jacob told lies to his father to make him think that he was Esau. So through falsehood Jacob got the blessing which made him head of the family. When Esau returned and learned what Jacob had done, he was very angry. Fearing that his brother would kill him, Jacob fled from his father's house, and went to Mesopotamia, where his mother's family lived. He felt very sorrowful on his journey. He was afraid that his sin was too great to be forgiven. But one night he confessed it all to God, and then laid his head on a stone for a pillow, and went to sleep. In the night the Lord gave him a beautiful dream. In it he saw a ladder which reached from earth to heaven. On this ladder there were angels ascending and descending. At the top of the ladder Jacob saw his Saviour, who told him that He was the God of Abraham and Isaac, and that He would be his God, and make him the father of a great nation. This was because Jacob was sorry for his sins. The Lord promised to go with him on his journey, and finally bring him back again, and that his children should have the land of Canaan for their home. From this place Jacob journeyed until he came to the home of Laban, his mother's brother. Here he worked hard twenty years. One night the Lord came to him in a dream, and said, "Arise, get thee out of this land, and return unto the land of thy kindred." Then Jacob prepared immediately to return to Canaan. [Illustration: Jacob and Rachel.] [Illustration] Jacob Returns to Canaan. JACOB had become very rich in sheep and cattle, and had many servants to care for them. His journey back to Canaan was slow. He was very sad because of his sin in deceiving his father. As he neared his old home he learned that Esau was coming against him with four hundred armed soldiers. Jacob had no soldiers, and was much afraid. Then Jacob divided his band into two companies, thinking that at least one might escape. He then sent servants with splendid presents to Esau, hoping thus to touch the heart of his brother. Jacob had now done all that he could do. Then he went by himself to spend the night in prayer. He knew that God could touch the heart of his brother, and this was his only hope. While praying he suddenly felt a hand laid upon him. He thought it was an enemy seeking his life. He put forth all his strength to escape, but could not. Jacob struggled and wrestled until near morning. Then the stranger touched him on the hollow of his thigh, and his thigh was put out of joint. Then Jacob knew that he had been struggling with an angel, and not with a man. It was the Lord, his Saviour. [Illustration: The Meeting of Jacob and Esau.] Jacob ceased to struggle, and clung to the Angel. He knew he must have divine help or perish. Unless God should work for him, his brother Esau would overcome and destroy him. But Jacob's faith must be fully tested. The Angel said, "Let me go, for the day breaketh." With the realizing sense of his sins and of his deep need, he clung to his Lord the closer, and cried, "I will not let Thee go, except Thou bless me." And "he had power over the Angel, and prevailed; he wept and made supplication unto Him; he found Him in Bethel." And the Angel said unto him, "What is thy name? And he said, Jacob. And He said, Thy name shall be called no more Jacob, but Israel [A prince of God]; for as a prince hast thou power with God and with men, and hast prevailed." If we come to God as Jacob did, with confession, with tears, and a perseverance that will not be denied, we can prevail with Him also. The Lord sent an angel to soften the heart of Esau. At sight of Jacob "Esau ran to meet him, and fell on his neck, and kissed him; and they wept." Jacob journeyed to the Jordan, which he crossed, and "came in peace to the city of Shechem, which is in the land of Canaan." Here he erected an altar which he named "El-elohe-Israel," which means, "God, the God of Israel." [Illustration: Jacob and the Angel.] [Illustration: The Two Dreams of Joseph.] [Illustration] Joseph in Bondage. JACOB had twelve sons. The ten elder sons were shepherds. They often went far from home to find grass and water for their father's flocks. Joseph and Benjamin, the two younger sons, remained at home with their father. The elder sons were quarrelsome, and gave their father much trouble. But Joseph was gentle, kind, and truthful. And Jacob "loved Joseph more than all his children." To show his love, Jacob made him a beautiful coat of many colors. These things made his brothers jealous, and they hated him. But the Lord was pleased with Joseph because he loved to do right and obey his father. God had a great work for Joseph to do. So He gave him two dreams which came true many years afterward. In his first dream Joseph saw himself and his eleven brothers in the field binding grain into bundles, or sheaves. And his bundle arose and stood upright, and his brothers' bundles bowed down to his bundle. Probably Joseph did not know what his dream meant. Had he known, he would not have told it to his brothers. When he did tell it to them they hated him more than ever, and said, "Shalt thou indeed rule over us?" Some time after this Joseph dreamed another dream. In this dream he saw the sun, moon, and eleven stars. And they all bowed down to him. He told this dream to his father and to his brethren. And his father said to him, "Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" But years after, when the famine came, the father, brothers, and their families had to depend on Joseph for even the food which they ate. One day Jacob sent Joseph to find his brethren, for he wanted to know if they were well. They were many miles away caring for the sheep. When they saw Joseph coming, these wicked brothers said one to another, "Behold, this dreamer cometh. Let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him; and we shall see what will become of his dreams." [Illustration: Sold to the Ishmaelites.] But Reuben would not consent to have Joseph killed, so they took off his beautiful coat, and cast him alive into a pit. Soon a company of Ishmaelites came along on their way to Egypt. Then the brothers drew him out of the pit and sold him to be a slave. After Joseph was gone, the brothers began to think of their father, and what they should tell him. Then to hide their sin they did another wicked thing. They killed a young goat and put its blood all over Joseph's coat, so it would look as though some wild beast had slain him. Some of the brothers then took the coat to their father, and told him they had found it. They said they had brought it to him to see if it was Joseph's coat. And Jacob said, "It is Joseph's coat; some evil beast hath devoured him." And Jacob rent his clothes and mourned for his son many days. The wicked brothers deceived their father then, but many years afterward the truth came out, and they had to confess their sin. [Illustration: "And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art."] Joseph was sold to a rich man in Egypt, by the name of Potiphar. The Lord blessed Joseph, and Potiphar saw that whatever he did prospered. So he made him steward of all that he had. But God had a higher place for Joseph, and he must reach it through affliction. In all his troubles it was the Lord who was giving Joseph just the training he needed to fit him for the great work before him. Through a wicked and false charge of Potiphar's wife, Joseph was cast into prison. But by his honesty he gained the confidence of the keeper of the prison, and was given charge of the prisoners. One morning he met the chief butler and the chief baker of the king. They had been cast into prison for some offense, and were looking very sad. He kindly asked the cause, and each said that he had dreamed a strange dream, and could not tell what it meant. Joseph then said, "Do not interpretations belong to God? tell me them, I pray thee." Then they told their dreams, and the Lord told Joseph their meaning. In three days the butler was to go back to his place with the king, but the baker would be put to death. Then Joseph told the story of his wrong treatment to the butler, and asked him to tell the king, and try to get him out of prison. But the butler was like many other people who soon forget those who were their friends in trouble. When he got out of prison he forgot all about Joseph and his request. But God was working all the time in His own way. The king had two dreams in one night, which seemed to mean the same thing. He wanted to understand them, so he called in the wise men of his kingdom, but they could not tell what the dreams meant. Now get your Bible and read the forty-first and forty-second chapters of the book of Genesis, and see what these dreams were, and how the Lord got Joseph out of prison and made him ruler of Egypt. When the dreadful famine came, he had corn saved up to keep the Egyptians from starving. Thus the Lord often uses good people to provide for the needs of those who are evil. But God had another reason for delivering Joseph from prison. What do you think it was? [Illustration] Joseph and His Brethren. WHEN food began to be scarce with Jacob's family, he sent his ten sons to Egypt to buy corn. Joseph knew his brethren when he saw them, but they did not know him. He did not look like the boy whom they had sold. As they bowed before him, the ruler of Egypt, he remembered his dreams of many years before. He saw them fulfilled completely. As the sheaves had bowed to his sheaf, so his brethren were now bowing to him. His heart went out in love for them, but before he should tell them who he was, he wanted to know if they were still wicked, or if their hearts had been changed since he had been separated from them. Joseph accused them of being spies. But they denied the charge, and said that they were true men, and a family of twelve brethren. Ten were in Egypt, the youngest was with their father, and one was dead. They had never heard of Joseph since they had sold him, and supposed he was dead. But Joseph still accused them of being spies, and shut them all up in prison for three days. These days in prison were days of sorrow. They felt that they were being punished for their cruel treatment of Joseph. Finally Joseph called them from prison. He told them that all but one could return to their father. He would keep Simeon in prison until they should come back to Egypt, but they must bring their youngest brother when they came, or Joseph would not even see them. Joseph chose Simeon to remain because he had been the chief actor in their cruelty to him in the past. They returned to their home with heavy hearts. When the food brought from Egypt was nearly gone, Jacob said to his sons, "Go again, buy us a little food." But they dared not go unless Benjamin should go with them. To this the father at last consented, and they again went to Egypt, taking with them presents for the great governor. As they started, the sorrowful father raised his hands to heaven and prayed, "God Almighty give you mercy before the man, that he may send away your elder brother, and Benjamin. If I am bereaved of my children, I am bereaved." When they reached Egypt, their brother Simeon was released, and all were brought to dine at the house of the governor. According to the customs of Egypt, Joseph must eat at a table by himself, and the eleven brothers at a table by themselves. They had been jealous of Joseph in his home, and he wanted to know if they had become better men. So he sent five times as much food to Benjamin. They showed no jealousy now. But Joseph desired to test them once more. So when the sacks were filled with corn he had his silver drinking cup put secretly into Benjamin's sack. The eleven brothers departed joyfully, and felt that they had escaped all the perils which they feared. But they had hardly left the city when they were overtaken by the governor's steward. He said to them, "Wherefore have ye rewarded evil for good?" He then accused them of stealing the cup. They all denied taking it, and felt so sure that they said if it was found with one of them he should die, and all the rest would become servants of the governor. But the steward would not agree to this. He said, "He with whom it is found shall be my servant; and ye shall be blameless." So all the sacks were opened, and the cup was found in Benjamin's sack. What will the brothers do now? If still selfish, they will leave their brother to his fate, and go back home. But no, they were changed men. They would now face any peril to save their brother. They rent their clothes to show their grief, and all went back with him to the city, and met the governor. Then Judah offered to become a slave in the place of Benjamin. This test was enough. Joseph now _knew_ that his brothers were changed. [Illustration: "I am Joseph, your brother."] Did he make slaves of them because they had sold him into bondage when he was a boy? Find the forty-fifth chapter of Genesis and read what he did, and how the king felt about it when he heard the news, and what became of Joseph's brothers and their father's family. [Illustration: Building the Pyramids] [Illustration] Moses. AFTER the death of Joseph "there arose up a new king over Egypt, which knew not Joseph." This king did not wish to remember the good that Joseph had done. The children of Israel had increased in numbers; "and the land was filled with them." The Egyptians feared that if there was a war the Israelites would join their enemies and fight against them. So the king made them slaves, and set taskmasters over them to make them work. "And they made their lives bitter with hard bondage, in mortar, and in brick, and in all manner of service in the field." They thought that by their cruelty and the hard work in the fields, they would stop the Israelites from increasing in the land. "But the more they afflicted them, the more they multiplied and grew." Then the cruel king commanded that all the boys should be killed at their birth. But even this plan did not succeed. The Israelites still increased in the land. It was at this time that Moses was born. For three months he was carefully hidden at home and cared for by his mother. But she dared not keep him there any longer. So she made an ark of bulrushes, and laying the babe in it, hid it among the flags by the river. His sister Miriam anxiously watched the little ark while the mother prayed earnestly that her child might not be destroyed. God heard the mother's prayer, for the babe in the little ark was to be used by the Lord to deliver Israel from bondage. One day the daughter of the king came to the river to bathe. She saw the ark, and sent one of her maids to bring it. When she opened it and saw the beautiful child, she knew why it was there, and said, "This is one of the Hebrews' children." And the child wept, and Pharaoh's daughter pitied it. Then Miriam came near and said to Pharaoh's daughter, "Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. "And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages." How glad the mother was to again have the care of her own child. He was now safe, for he was the adopted son of Pharaoh's daughter. And better still, he was in the home of his own parents. The mother had the care of her boy until he was about twelve years old. During these years she taught him carefully about the true God. These lessons he never forgot. They kept him pure and free from the wickedness and idolatry which surrounded him in after years. From his humble home he was taken to the royal palace, and became the son of Pharaoh's daughter. "And she called his name Moses," which means, _drawn out_. For, she said, "I drew him out of the water." In his royal home he was trained in all the learning of the Egyptians. This training fitted him for the highest position in all Egypt. He was the leader in Pharaoh's army, and became a great general. Pharaoh determined that when he died, his daughter's adopted son should be king. But all the plans of man were "overruled by God for the training and education of the future leader of His people." Moses was not to shine as king of Egypt. One day, when Moses was forty years old, he saw an Egyptian smiting an Israelite. He thought the time had come for him to help his people, so he slew the Egyptian and buried him. Here Moses made a mistake. He took into his own hands the work which God had promised to do. He supposed his people were to be delivered by warfare, and that he, a skillful general, was to be the leader of the Hebrew armies. But God had a different plan. By His own hand He would bring His people out of bondage. In the delivering of Israel, He would teach the Egyptians the knowledge of the true God by such wonders and plagues as they could never forget. [Illustration: Pharaoh's Daughter finds Moses in the Ark of Bulrushes.] When King Pharaoh learned that Moses had killed the Egyptian, he commanded that he should be slain. But Moses fled toward Arabia, and the Lord led him to Jethro the prince of Midian, whose flocks he cared for during the forty years in which God was preparing him to lead the Israelites out of bondage. [Illustration: Moses and Aaron Before Pharaoh] [Illustration] The Plagues of Egypt. ONE day as Moses was leading Jethro's flocks near Mount Horeb, he saw a strange sight. A bush was on fire, but it did not burn up. So he went to see what it should mean. As he came near, a voice from the bush said to him, "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Then Moses knew that it was the Lord who was talking to him from the bush. The Lord told Moses that the time had come for the Israelites to go free from their bondage in Egypt. He told Moses to start for Egypt, and that his brother Aaron would meet him on the way and go with him. They were then to go to Pharaoh and tell him that the God of Israel had sent them to him, and that he must let His people go. And he gave Moses wonderful signs to show to Pharaoh, so that he would know that God had sent them. When Moses and Aaron came before Pharaoh and told him what the Lord had said, he answered, "Who is the Lord that I should let Israel go?" The Hebrew slaves were very valuable to the Egyptians, and they wanted to keep them, and make them do their hard work. Pharaoh asked them to show a miracle to prove that their God had sent them. Then they performed one of the wonders that the Lord had given to Moses. Aaron cast down his rod, and it became a serpent. Then Pharaoh called in his sorcerers, who were wicked men claiming to have power to do wonderful things. He showed them what Aaron had done with his rod, and asked them if they could turn their rods into serpents. Then the sorcerers cast down their rods, and they appeared to become serpents also. But while they were looking at them, Aaron's serpent swallowed the serpents of the sorcerers. But the work of the sorcerers was only a deception of their master, the devil. God only could really give life to the staff of Aaron. Neither the devil nor his servants can give life to anything. But the sorcerers had deceived the people and made their work look like God's work. By thus deceiving Pharaoh they destroyed the effect of God's miracle, and so the king's heart was hardened against letting Israel go. Satan is ever counterfeiting, or imitating, the work of God. He often makes his lies appear like God's truth. In this way he leads many away from God. Then God sent ten terrible plagues upon the land of Egypt. Each one was more awful than the one before it. They were sent to teach the Egyptians that the God of Israel was the only true God, and to punish them for refusing to obey Him. _The First Plague._--The River Nile, which they worshiped, was turned to blood. _Second Plague._--An army of frogs, which the Egyptians considered sacred, came up from the river. They went into all the houses, and even into the ovens and the troughs where they made their bread. _Third Plague._--The very dust of Egypt became lice on both man and beast. _Fourth Plague._--Swarms of flies came up until "the land was corrupted" because of them. _Fifth Plague._--A "grievous murrain" came upon the cattle, so that a great many of them died. _Sixth Plague._--Moses sprinkled dust into the air, and it became boils on man and beast. _Seventh Plague._--An awful hail, mingled with fire, smote the land, and killed all men and beasts that were not under shelter. _Eighth Plague._--Clouds of locusts came up and ate every green thing. _Ninth Plague._--"Darkness which might be felt" covered the land for three days. It was so dark that the people did not dare to go out of their houses. Through nine plagues Pharaoh's heart had remained hard and rebellious against God. Egypt was a ruined country because of this. Now the Lord told Moses that He would send one more plague, more terrible than all the others, and then they would be glad to let His people go. But before it came, the Hebrews were to "borrow" from the Egyptians "jewels of silver and jewels of gold." For many years they had toiled without wages. What they received at this time was only a partial payment for their long years of service. This silver and gold would be needed when they should build the tabernacle in the wilderness. _Tenth Plague._--At midnight the angel of the Lord was to pass through Egypt and slay the first-born in every house, and the first-born of beasts. None of the other plagues had come near to the land of Goshen where the children of Israel dwelt. But now they had a part to act or they would suffer with the Egyptians when the destroying angel should pass through the land. In order to escape, the Israelites must separate from the Egyptians, and come into their own houses. They were to kill a lamb, and, with a bunch of hyssop, strike some of its blood upon the door-posts of their houses. Wherever this was done the destroying angel would "pass over" the house, and all within it were safe. They were also to roast the lamb whole, and eat it at midnight, while the destroying angel was doing his awful work among the Egyptians. They were to eat it standing, their shoes on their feet, their staff in hand, ready for flight. This most solemn ceremony was called the "passover," because the destroying angel passed over the houses of those who had faith in God's commands and had put the blood upon the door-posts of their houses. The children of Israel were commanded to keep the passover each year as a memorial of their preservation in Egypt. [Illustration: Death of the First-born.] The passover was also a type of Christ, the Lamb of God. As the blood of the passover lamb upon the door-posts saved those in the house from death, so all will be saved now who confess their sins, believing that the blood of Jesus was shed to save sinners just as surely as the blood of the passover lamb saved those who trusted in it. [Illustration] Out of Bondage. "AND it came to pass, that at midnight the Lord smote all the first-born in the land of Egypt; ... and there was a great cry in Egypt; for there was not a house where there was not one dead." And Pharaoh "called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people." And he hurried them out of the land of Egypt with their flocks and herds and all they possessed. When Jacob went into Egypt his whole company numbered only seventy. When Israel left Egypt there were six hundred thousand men, beside women and children. The whole number must have been nearly three millions. The Lord went before them in a pillar of cloud by day and a pillar of fire by night. And the children of Israel went forward and camped by the Red Sea. After Israel had left Egypt, Pharaoh became angry because he had let them go. So he took a very large army and pursued after them, and overtook them as they were camped by the Red Sea. There seemed to be no way of escape for the Israelites. They were hedged in between the mountain and the Red Sea, and behind was the army of Pharaoh. But the Lord had brought them there to test their faith, and show once more how He would deliver them from their enemies. [Illustration: The Egyptians Overthrown In the Red Sea.] Moses was commanded to stretch forth his rod, and as he did so the sea parted and left a dry road through which the Israelites passed over and were safe. And so blind and foolish was Pharaoh that he and his army followed after. When Israel was safe on the other side, Moses again stretched forth his rod, and the sea came back and drowned Pharaoh and all his army. The Lord cared for his people wonderfully on their journey. At Marah the water was bitter, and they could not drink it. The Lord showed Moses a tree, and told him to cast it into the water; and when he did so it was made sweet and good. By and by the food which they had brought from Egypt began to fail. The Lord wanted them to learn to trust Him, and so He was willing they should have difficulties to test them. But they did not trust the Lord. They began to complain and find fault with Moses. God had promised to care for them, and if they had only believed Him they would have learned precious lessons and received great blessings. Then the Lord said to Moses, "I will rain bread from Heaven for you." In the morning they found it on the ground, and called it Manna. Each one gathered just enough to last through the day. This manna would keep fresh and sweet only one day. So they all had to depend on the Lord every day for the food they ate. In Egypt the people had forgotten the Sabbath. Now the Lord would have them remember it. So on the seventh day no manna was given. But on the sixth day the people gathered enough for two days. And the Lord kept it sweet for them over the Sabbath. This was a Sabbath lesson for them every week. The Sabbath was made for man, and given to him at creation as a memorial of God's great work of making the world in six days. But Israel had forgotten. God wants His Sabbath kept holy now as well as in the time of Israel in the wilderness. [Illustration: Water from the Rock.] When they came to Rephidim there was no water, and the people complained again to Moses. And the Lord told Moses to go to Mount Horeb and smite the rock with his staff. When he did so, water burst from the rock, enough for the whole camp. It was Moses who smote the rock, but the Lord made the waters to flow. Whenever the camp was pitched after this they found good water flowing from the rock for them. This rock was to make them and us think of Christ, and the water flowing from it represents the living water of the Word of God which He gives to all who want it. Soon a new danger arose. The Amalekites came out to attack them. Joshua led the armies of Israel against them. While the battle was going on, Moses stood on a hill and raised his hands to God and prayed for the success of Israel. When he became weary and lowered his hands, the Amalekites were successful. Then Aaron and Hur held up the hands of Moses until the sun went down, and Israel gained the victory. This was to teach Israel that the victory came from God, and that he would hear and answer prayer. It also taught them that they should help their leader, Moses, in the great work he had to do. [Illustration: The Camp and Tabernacle in the Wilderness.] [Illustration] Mount Sinai. FROM Rephidim Israel journeyed to Mount Sinai. Here God would give His law to the people, and here they were to build the tabernacle for His holy service. Before this time these people had no books to read. God's Word and His law had been told from father to son, and so remembered. But during the slavery in Egypt this instruction had been forgotten by many, until they had become like the heathen around them. During their journey God had spoken to Israel only through Moses. But at this time all the people were called together, and God spoke His law to them with His own voice. The scene which the people saw was terribly grand. There was a thick cloud on the mount, and amidst it were thunderings and lightnings. The whole mountain was shaken with an earthquake. There was a loud blast of a trumpet from the mount, "so that all the people that was in the camp trembled." Then God spake His law to the people,--the ten commandments recorded in Exodus 20:3-17. The children of Israel were always to remember this scene. It was to impress upon their minds the greatness and power of God, the importance of His law, and the necessity of obeying it. Moses was called up into the very presence of God, on the top of the mountain. Here God gave him two tables of stone on which He had written with His finger the same ten commandments that He had spoken in the hearing of all Israel. God's law is as enduring as the stone on which it was written. These two tables are called "the tables of the covenant." Deuteronomy 9:11. The ten commandments are called God's covenant with His people. "And He wrote upon the tables the words of the covenant, the ten commandments." Exodus 34:28. David said that His covenant, or law, was "commanded to _a thousand generations_." Psalms 105:8. It will _continue forever_. Christ Himself said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." Matthew 5:17, 18. Again He said, "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least (or, of no account) in the kingdom of heaven." Matthew 5:19. The Apostle James said, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all." James 2:10. Keeping nine of the commandments will not save us. If we break _one_ commandment, the law will condemn us as surely as if we broke all the ten. Man can not change _one single commandment_ of God's law. If he tries to do so, it is then only a commandment of men. The worship of those who make or keep such commandments is useless, for God will not accept it. Christ said of those who do so, "But in vain do they worship Me, teaching for doctrines the commandments of men." Matthew 15:9. The only safe course is to take God's law _just as He gave it_ on Sinai, and obey it _as_ He gave it. Of those who will be alive when Christ comes it is written, "Here are they that keep the commandments of God." Revelation 14:12. Heaven will be filled with commandment-keeping people; for it is written, "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Revelation 22:14. We can not keep these commandments ourselves any more than the children of Israel could in the wilderness. It is for this that Christ died on Calvary. Through Him we can have forgiveness for our sins, and receive help to overcome sin and obey the law of God. While Moses was in the mount God gave him instructions for building the sanctuary. It was to be like the one in heaven. In it the Lord would meet His people and give them such instruction as they needed. Provision was also made in it for sacrifices and offerings, all of which were to show their faith in the Saviour to come. Moses was in the mountain one-ninth of a year. The faith of the people was not strong enough to endure the long separation from their leader. They did not think he would return to them. They said, "As for this Moses, ... we wot not what has become of him." They came to Aaron and said to him, "Up, make us gods, which shall go before us." They would make to themselves a calf as their leader to take the place of Moses, and then go on to the promised land without him. The old habits of idol worship in Egypt had come back to them. So Israel brought their ornaments of gold to Aaron, and he made of them a golden calf. The calf represented Apis, the god held most sacred by the Egyptians. When it was done the people gathered around it and cried, "These be thy gods, O Israel, which brought thee up out of the land of Egypt." Exodus 32:4. How could they so soon forget the wonders and plagues brought by the Lord upon Egypt! How could they forget the terrible day when God spake to them His law from the top of Mount Sinai! And the Lord said to Moses, "Get thee down, for thy people have corrupted themselves." As Moses came in sight of the camp of Israel, and saw their heathen worship, he was filled with horror and anger. In his hands he bore the tables of the sacred law which they were transgressing. He threw them down, and they were broken in pieces at the foot of the mount. This was to remind the Israelites that they had broken God's law which they had promised to obey. In consequence of this they could not claim the promise He had made them. Through the pleading of Moses, God spared Israel at this time, but the rebellion and evil must be put away from among them. Moses called for a separation in the camp. Some had not joined in the idolatry, but through it all had remained true to God. These were asked to take their place at the right hand of Moses. Many others saw how wicked they had been, and repented. These took their stand at the left. Others were stubborn and would not repent, and would not come by the side of Moses at all. About three thousand of the leaders in wickedness perished at the command of the Lord, and the camp was cleansed. [Illustration: The Ark of the Covenant. And thou shalt make a mercy seat of pure gold: ... And thou shalt put the mercy seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. Ex. 25:17, 21. And He gave unto Moses ... two tables of testimony, written with the finger of God. Ex. 31:18] Aaron confessed his sin in making the golden calf, and was forgiven. The calf was ground to powder and scattered in the waters of the brook from which they drank. At the command of God, Moses hewed out two more tables of stone, and took them up to Sinai. On these God again wrote His law. When the sanctuary was completed, these tables were placed in a beautiful ark, overlaid with gold. For this reason it was called "The Ark of the Covenant." This ark was the most sacred thing in all the earthly sanctuary. It was sacred because it contained the tables on which God had written His law. It was deposited in the most holy place, into which none but the high priest ever entered. On the top of the ark was the mercy seat, and here was where the glory of God rested, and from this place He spake to His people. When the children of Israel were taken captive by the Babylonians, the ark disappeared, and the Bible makes no mention of it since that time. [Illustration: Moses Breaking the Tables of the Law.] [Illustration: The Return of the Spies.] [Illustration] The Twelve Spies. AFTER all the work on the tabernacle was done, the Israelites again took up their march toward the promised land. In eleven days they reached Kadesh, near the borders of Canaan. Here twelve spies--one from each tribe--were sent to view the land. They were gone forty days, and on their return brought samples of the fruit of Canaan. They brought one cluster of grapes, so large that it was carried on a pole between two of the men. In their report to Moses they said, "We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it." Numbers 13:17. Oh, if they had only been willing to stop there in their report! But they went on to tell that the land was filled with strong nations. There were walled cities that could not be broken down, and there were giants, the sons of Anak. Then Israel lost all hope and courage, "And all the congregation ... cried; and the people wept that night." And they murmured against Moses and Aaron, and said, "Would God we had died in Egypt! or ... in the wilderness.... Let us return to Egypt." Numbers 14:2, 4. Where now was their faith and trust in God? They had forgotten the wonders and plagues and the deliverance from Egypt. They had forgotten the many times God had done wonderful things for them on their journey. Surely a God who could do such things could give them the victory over their enemies in Canaan. Only two of the twelve spies kept their faith in God. Caleb and Joshua told the people that God was able to give them the land. "And Caleb said, Let us go up at once, and possess it; for we are well able to overcome it." Numbers 13:30. But the people would not listen to them. Then God spake to Moses, and told him that Israel had been so rebellious that those who came out of Egypt should never enter the land of promise. They should wander in the wilderness forty years until they died, and when their children were grown He would bring them into the land. But Caleb and Joshua had been faithful to God. These two were excepted, and of all the men that left Egypt, only these two should finally enter Canaan. The other ten spies, who had caused Israel to sin, were smitten by the plague, and died in the sight of all Israel. All the next night Israel spent in mourning. They now realized what they had lost. But in the morning a new hope came to them. They would make up for their lack of courage. They would now go up and take the land. The armies of Israel gathered, but Moses said to them, "Go not up, for the Lord is not among you." They had lost their opportunity, and if they went up God would not fight for them. But the army of Israel was a vast multitude of over half a million solders. They now felt able to attack their enemies. So against the command of God they went up to battle with the armies of the Canaanites that had come out to meet them. But the ark of God remained in camp, and so did Moses and Aaron, Caleb and Joshua. Without a leader, and forsaken of God, the army of Israel was defeated with great slaughter. Then the Israelites turned back to the wilderness. [Illustration] The Brazen Serpent. THE Israelites wandered in the wilderness nearly forty years. Then, at the command of the Lord, they again turned their faces toward Canaan. On this journey they were permitted to meet many difficulties, that their faith and trust in God might be tested. They were sometimes short of food to eat and water to drink, and as they neared the promised land great armies came out to destroy them. But the Lord helped them in every trouble, and gave them the victory over their enemies. Part of their way lay through a hot, sandy desert, where they suffered from heat and thirst. But, instead of being patient, they rebelled against God, and found fault with Moses. Then the Lord let serpents come into the camp, whose bite was like fire, and brought sure death. Some in almost every tent were bitten. This punishment showed them their sin, and they came to Moses and said, "We have sinned, for we have spoken against the Lord, and against thee. Pray unto the Lord that He take away the serpents from us." Numbers 21:7-9. In answer to the prayer of Moses the Lord told him to make a serpent of brass, and raise it up on a pole, so that all in the camp could see it. Those who were bitten were told to look at this Serpent and they would be healed. The serpent could not heal them, but to look required faith, and faith brought the healing power. [Illustration: The Brazen Serpent.] The Lord could have healed them with a word, but the lesson must be complete. The lifting up of the serpent was to them a type of the lifting up of Christ on the cross, for through Him only could they receive pardon and relief from the consequences of sin. The brazen serpent was an object lesson to lead the children of Israel to look to Christ. The Hebrews had the same Gospel, or good news of pardon and salvation through Christ, that we have. Speaking of them in the wilderness, the Apostle Paul says, "For unto us was the Gospel preached as well as unto them." Hebrews 4:2. Every sacrifice they made for sin, every lamb slain, was to show their faith in "the Lamb of God, which taketh away the sin of the world." John 1:29. The blood of the offering was a type of the blood of Christ. Jesus Christ is the great central figure of the Gospel. It was Christ who was with Israel in all their journey from Egypt to the promised land. Christ was the "Spiritual Rock" which followed them. He was in the pillar of cloud by day, and in the pillar of fire by night. He was the "Angel" that went before Israel; for Jehovah said, "My name is in Him." (See Exodus 23:21, 22.) No being bears the name of God but His Son. So, in the history of the world, it has not been as some have supposed, God the Father in the Old Testament, and Christ the Son in the New Testament. It has been Christ with His people all the way. In the Old Testament Christ was their "Spiritual Rock." In the New Testament, "God was in Christ, reconciling the world unto Himself." 2 Corinthians 5:19. Both the Father and the Son have ever worked for the salvation of man; but Christ has been the active agent in this work. It was God who "so loved the world that He gave His only begotten Son" for our redemption. It was Christ who made the terrible sacrifice for our salvation. [Illustration: The Israelites Crossing the Jordan.] [Illustration] Entering the Promised Land. AS Israel neared the promised land, both Moses and Aaron died. Joshua was then made commander in the place of Moses. Soon they came to the River Jordan, which they must cross. Here again the Lord made a way for them. He told Israel to go forward, and as the feet of the leaders touched the water, the river stopped flowing from above, and the bed of the stream was left dry. Then the people passed over on dry ground, as their fathers had crossed the Red Sea forty years before. The book of Joshua tells of the battles that Israel fought with the inhabitants of the land of Canaan. These were very wicked nations, who were as bad as the people who lived before the flood. So the Lord used the armies of Israel to destroy those wicked people. The first city overthrown was Jericho. This city had very strong and high walls, and the Hebrews were not able to break them down. But the Lord could do what man could not. One day Joshua saw a man near the camp, with a sword drawn in his hand. "And Joshua went unto him and said, Art thou for us or for our adversaries? "And he said, Nay; but as Captain of the host of the Lord am I come." Joshua 5:13-15. Then Joshua knew that it was Jesus Christ, for He is the Captain of the Lord's host. [Illustration: Joshua Commanding the Sun to Stand Still.] The Lord told Joshua what to do. Each day, for six days, all the army of Israel was to march around the city. The soldiers were to go ahead, the priests with the ark of God were to come next, and all the rest of the people were to follow. On the seventh day they marched around the city seven times. "And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the Lord hath given you the city." Joshua 6:16. And when the people shouted, the walls of Jericho "fell down flat," and the soldiers went into the city and utterly destroyed it as the Lord had told them to do. This was to show to all nations that God was fighting for Israel. The tenth chapter of Joshua also tells of a very wonderful battle between Israel and five of the kings of Canaan. All day the battle lasted, and God fought for Israel, sending down great hailstones upon their enemies. More were killed by these hailstones than were slain by the Israelites. As the conflict raged, Joshua saw that the day would be too short to finish the battle. Then, led by the Spirit of God, he commanded the sun and moon to stand still until the work should be fully done. "So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it." Joshua 10:13, 14. In this battle the armies of the wicked Canaanites were utterly destroyed, and their kings slain. When the nations of Canaan were fully conquered, the land was divided up and given to the different tribes of Israel, as their home. [Illustration: Gideon's Three Hundred.] [Illustration] The Judges of Israel AFTER the death of Joshua, Israel was governed by judges for many hundred years. Sometimes these judges were wicked men, and led the people into the worship of idols. Then the Lord, although He still loved them, allowed their enemies to afflict them, that they might remember that He alone could save them from their foes and from sin. Then when they returned to Him, confessed their sins, and put away their idols, He would choose good and wise men to be their judges. He would then go with their armies to battle, defeat their enemies, and deliver them. At one time the armies of Midian afflicted Israel for seven years. At harvest time they would come "as grasshoppers for multitude," and take from Israel "all the increase of the earth." During these attacks the people fled to the dens, and caves, and strongholds of the mountains. Then Israel cried to the Lord for help, and He raised up Gideon to deliver them. One day an angel appeared to him, as he was threshing grain in secret for fear of the invaders. And the angel told him that he was chosen to "save Israel from the hand of the Midianites." Gideon then prepared food and brought it to the angel. He also asked for a sign that he might know that the words spoken by the angel came from the Lord. So instead of eating the food, the angel said to Gideon, "Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth." When Gideon had done as he was told, the angel touched the food with the rod in his hand, and fire came out of the rock and burned it. Then the angel disappeared, and Gideon knew that it was the Lord who had spoken to him. And the Spirit of the Lord came upon Gideon, and he made a call for soldiers. But before he dared take command of the army that gathered, he asked for other signs that he might be sure that God had really chosen him and would go with him. So one night he spread a fleece of wool on the floor, and asked the Lord that if He had chosen him to lead Israel, to let dew fall on the fleece, and the rest of the floor be dry. And in the morning he found it so. The next night he asked that the dew might fall on the floor and dampen it, and the fleece remain dry. This also was done. Then Gideon knew that the Lord had called him to lead the armies of Israel. Gideon's army numbered only thirty-two thousand men, but their enemies were "like grasshoppers for multitude." Yet the Lord told Gideon that his army was too large. The Lord would show all Israel that He would deliver them if they would trust him. So Gideon was told to let all who were fearful go back to their homes. As a result, twenty-two thousand men returned, leaving only ten thousand. Yet _these_ were too many. The army must be so small that every one would know that it was God alone who gave the victory. So at the command of the Lord they were led to a brook to drink. Those who kneeled down and drank were sent home. But there were three hundred men whose thoughts were only on the work before them. They dipped up the water in their hands, and drank as they went on, with their faces toward the enemy. These three hundred men were then armed for their work, and in a strange manner. Each man was given a trumpet, a pitcher, and a blazing torch hidden in the pitcher. This little army was then divided into three companies, and, in the darkness of night, approached the hosts of Midian from three sides. At a signal from Gideon, all three companies gave a blast of their trumpets to awaken the sleeping enemy. Then they broke the pitchers and let their torches flame up, and gave the battle cry,--"The sword of the Lord, and of Gideon." To the Midianites it appeared that they were surrounded by a great army. In their fear they fled for life. They mistook their own companions for enemies, and killed one another. The news of the victory spread, and thousands of Israel joined in pursuit of their retreating foes, and the great army of Midianites was utterly destroyed. The strongest and most wonderful Judge of Israel was Samson. According to instruction given his mother from the Lord, he was a "Nazarite" from his birth. This meant that he was to drink no wine, and the hair of his head was never to be cut. As he grew up, the Lord gave him wonderful strength. One day as he was passing through a vineyard of the Philistines, a young lion met him. He had no weapons with him, but with his bare hands he tore the lion and killed him. Soon after this a great army of Philistines came out against Israel. "And the Spirit of the Lord came mightily upon Samson." His only weapon was the jaw bone of an ass; but with this he defeated the whole army of the Philistines, and slew a thousand of them. [Illustration: Samson Carrying the Gates of Gaza.] Here was another lesson of what the Lord could do for His people. Gideon had three hundred men when he fought the hosts of Midian; but at this time one man alone won the battle against an army of the Philistines. At another time Samson stayed part of a night in a city of the Philistines, called Gaza. And the dwellers in Gaza shut the gates, and set men to watch them, so that when he should come out they might kill him. But before morning Samson arose, tore down the great gate of the city, carried it on his shoulders to a hill, and left it there. All the wonderful things that Samson did, and how he finally died, a prisoner to the Philistines, are recorded in Judges 13-16. About fifty years after Samson's death, Samuel was born, who was to be both a judge and a prophet. His mother was a good woman. The Bible says, she "lent him to the Lord as long as he liveth." 1 Samuel 11:28. Eli was priest at this time in the temple of the Lord, and "the child Samuel ministered unto the Lord before Eli." While Samuel was a small boy, it came to pass one night, ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep, that the Lord called Samuel, and he answered, "Here am I," thinking Eli had called him. Three times this occurred. Then Samuel said, "Speak, Lord; for Thy servant heareth." Let us answer the Lord as did Samuel. He speaks to each of us in His word, the Bible. [Illustration: The Child Samuel.] [Illustration: The Parting of David and Jonathan.] [Illustration] The Kings of Israel. UNTIL the days of Samuel, Israel was not governed by kings. Jehovah had promised to be their Ruler and King. Had they been true to Him they would have been prospered and given every needed blessing. But the people wanted to be like the nations around them. So the elders came to Samuel and said, "Make us a king to judge us like all the nations." Samuel was a prophet of the Lord, and had been the judge of Israel for many years. Their demand for a king displeased him, for he felt that the people had rejected him. But the Lord told Samuel to do as they asked, "for they have not rejected thee, but they have rejected Me." And the Lord chose Saul, of the tribe of Benjamin, to be king. At the command of the Lord, Samuel anointed Saul as king. A little later he called the people together and presented their new-made king to them. And they shouted, "God save the king!" But Saul soon became proud, and many times refused to obey the Lord. Then the Lord rejected Saul and chose David, a young shepherd boy, to be king when Saul should die. And Samuel anointed David to be king in the place of Saul. [Illustration: David and Saul at the Cave.] When Saul heard of this he was very angry, and tried many times to kill David. Saul wanted his son Jonathan to be king when he died. How foolish it was for Saul to try to kill David, when God had said he should be king over Israel! So David fled from Saul, and for many years lived among strangers, and in the dens and caves of the mountains. But Saul hunted him so many times that David had to change his hiding place very often. One time Saul lay down to sleep in the very cave where David was hidden, not knowing he was there. Some of the men who were with David wanted him to kill Saul, but he would not do it. He only crept up to the king and cut off a piece of the robe which he wore. When the king had gone, David called to him and showed him the piece he had cut from his garment. Saul saw at once that David could have killed him as easily as he cut a piece from his garment. Then Saul promised David that he would not again try to destroy him. But David did not trust his promises; and it was well he did not, for Saul was soon hunting him as wickedly as before. Notwithstanding David was hated by Saul, his son Jonathan loved David. They were as brothers to each other. Jonathan was a true servant of God. He was always true to David, and whenever he could aid him in escaping from his father, he did so, notwithstanding he knew that David was to be made king instead of himself. This shows that he was one of the most generous and lovable characters recorded in the Bible. Finally there was a great battle between Saul's army and the Philistines. In this battle Jonathan was slain, and Saul fell on his own sword and killed himself. Soon after this David was made king. In most things he was a good king, and obeyed the Lord and ruled Israel well. He was a great warrior, and subdued the enemies of his people. [Illustration: Solomon and the Queen of Sheba] At the death of David, his son Solomon was made king. He was a very wise man and a good king. It was he who built at Jerusalem the wonderful temple for the service of the Lord. The wisdom and riches of Solomon were so wonderful that his fame was spread abroad in all the earth. And the queen of Sheba, in Arabia, came to see if all the reports she had heard were true. And the queen asked Solomon hard questions; but he was able to answer every one of them. She was then shown the riches and wonderful works of Solomon. When ready to return to her own land she told Solomon that she had heard wonderful reports about him and his kingdom, but she had not believed them. Now, she said, "Mine eyes have seen it; and, behold, the one-half of the greatness of thy wisdom was not told me." 2 Chronicles 9. After the days of Solomon, Israel was ruled by many kings. Some of them were good, and their rule brought the blessing of God to their people. But many were wicked men who led Israel into sin and idolatry. Then the Lord could not protect them, and their enemies would afflict them. The history of Israel is a sorrowful story. God wanted to bless them and make them the light of the world. He wanted to show the whole world what wonderful things He would do for those who were faithful to Him. But they preferred their own way, and in consequence perished as a nation. The apostle Paul says that "all these things happened unto them for ensamples; and they are written for our admonition, upon whom the ends of the world are come." 1 Corinthians 10:11. [Illustration: Daniel in the Den of Lions] [Illustration] The Prophets of Israel. AFTER Samuel, the sixteen prophets whose writings bear their names in the Bible, may be classified as follows:-- (1) Those before Israel's Babylonian captivity, namely: Jonah, Joel, Amos, Hosea, Isaiah, Micah. (2) Those near to, and during the captivity: Nahum, Zephaniah, Habakkuk, Jeremiah, Daniel, Obadiah, Ezekiel. (3) Those after the return from the captivity in Babylon: Haggai, Zachariah, Malachi. The books which bear these names in our Bible are not arranged in the order in which they were written; but in the order of their supposed importance. But man can not tell which part of God's word is most valuable. "All scripture is given by inspiration of God." Peter says that "the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." 2 Peter 1:21. We will refer to a few prophecies which have been fulfilled: Isaiah mentions by name the Persian prince, Cyrus, 200 years before he was born, and tells what he should do. Compare Isaiah 44:28 with Ezra 1:1, and notice the dates in the margin of your Bible. Isaiah also foretold and described the sufferings of Jesus. Compare the fifty-third chapter of Isaiah with Luke 22:37; John 1:10, 11; Matthew 8:17; 1 Peter 2:24, 25; Acts 8:32-38; Luke 22:37; Matthew 27:57-60. Forty-seven of the sixty-six chapters in Isaiah are referred to in the New Testament, and Jesus twice mentioned Isaiah by name. Matthew 13:14; Matthew 15:37. Jeremiah prophesied that Jerusalem should be destroyed, and that during the siege the famine should be so great that the Jews should "eat the flesh of their sons and the flesh of their daughters." Jeremiah 19:9. This prophecy was given six hundred and five years before Christ, and it was fulfilled when the Roman army surrounded Jerusalem, A. D. 70, thirty-six years after the crucifixion of Jesus. Some of the most wonderful of the prophecies are in the book of Daniel. The history of the world since his time is given plainly in chapters two, seven and eight. [Illustration: Daniel Interpreting the King's Dream.] In the second chapter the Lord foretold, by a dream, what should come to pass from that time to the end of the world. Daniel, a prophet of the Lord, was given wisdom to tell the king his dream, which he had forgotten, and also its meaning, after the false prophets had confessed that they could not do so. Daniel said: "There is a God in heaven that revealeth secrets, and _maketh known_ to the king Nebuchadnezzar what shall be in the _latter days_." Daniel 2:28. So the interpretation is for us, because "the secret things belong unto the Lord our God; but _those things which are revealed belong unto us and to our children_." Deuteronomy 29:29. Prophecy is history told in advance. The Lord is the only one who can do this without making a mistake. Turn to Daniel 2:31-36, and read the dream. Verses 37 to 45 interpret it plainly, showing that the four parts of the image mean four great kingdoms. History tells us that the Babylonian kingdom, symbolized by the head of gold, was conquered B. C. 538 (five hundred and thirty-eight years before the time of Christ), by the Medo-Persians, represented by the breast and arms of silver. Cyrus was their general. The Medo-Persians were overcome by the Grecians, under Alexander, 331 B. C. The brass thighs of the image represent their kingdom. The Romans, "strong as iron," signified by the legs of iron, subdued the Grecians in the year 168 B. C. The feet and toes of the image represent the ten parts into which the Roman empire was divided between the years 351 and 476 after the birth of Christ. These parts of Rome exist in Europe to-day, under the names, England, Germany, France, Spain, Italy, etc., and will continue separate (see verse 43) until the kingdom of Christ is set up, represented by the stone "cut out of the mountain without hands," which "shall break in pieces and consume all these kingdoms, and shall stand for ever." Jesus said, "Blessed are the meek, for they shall inherit the earth." [Illustration: Swords and Plowshares, Spears and Pruning Hooks.] [Illustration: They that take the Sword shall Perish with the Sword....] What the Bible Says About War. THE great Teacher said, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you." Matthew 5:9, 39-44. When everybody does this, there will be no war. All will be righteous; for "love is the fulfilling of the law," God's standard of right-doing. But no person can love everybody without a change of heart. "Ye must be born again," said Jesus. This change, or new life, comes by _believing_ that God will change us. It is only when we stop believing right that we stop doing right. If the world would believe, the world would be converted, or changed; but the parable of the tares and the wheat (Matthew 13:36-43), and what Jesus said about the "many" in the broad way and the "few" in the narrow way (Matt. 7:13, 14), show that "many are called, but few chosen." Yet thousands of people are prophesying "peace and safety" (1 Thessalonians 5:1-5), forgetting that "evil men and seducers shall wax worse and worse, deceiving and being deceived" (2 Timothy 3:13), and that the "tares," or sinners, are finally to be destroyed instead of being changed over into wheat. "Ye will not come unto Me," said Jesus. One of the prophecies of Isaiah (2:2-5) says that "many people" "in the last days" shall talk about peace as if it were coming soon by the conversion of the world. The marginal reading of Isaiah 2:16, calls such talk "pictures of desire," and says they shall "be brought low" (verse 12). Verses three to five tell what the "_people_" are saying. Verses six to twenty-two are the _prophet's_ declarations because of what the people have said. He foretells destruction for those who do not repent, the same as does the prophet Joel. It will be a time of general war. Here are the _people's_ sayings and the _Lord's_ sayings, side by side. They are direct opposites; yet both refer to "the last days," when "the day of the Lord is near:" "It shall come to pass in _THE LAST DAYS_ that ... _MANY PEOPLE_ shall say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths:... "And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. "O house of Jacob, come ye and let us walk in the light of the Lord." Isaiah 2:2-5. Proclaim ye this among the Gentiles. Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: "Beat your plowshares into swords, and your pruninghooks into spears: let the weak say I am strong.... Put ye in the sickle, for the harvest is ripe: come, ... for their WICKEDNESS is great. "Multitudes, multitudes in the valley of decision: for the day of the Lord is near in the valley of decision." Joel 3:9-16. The _DAY OF THE LORD_ "shall come as _A DESTRUCTION_ from the Almighty." Isaiah 13:6-11. [Illustration: John the Baptist by the Jordan.] [Illustration] The Birth of Jesus. "THERE was a man sent from God, whose name was John. "The same came for a witness, to bear witness of the Light, that all men through Him might believe. "He was not that Light, but was sent to bear witness of that Light." John 1:6-8. "As it is written in the prophets, Behold, I send My Messenger before Thy face, which shall prepare Thy way before Thee. "The voice of one crying in the wilderness, Prepare ye the way of the Lord, make His paths straight. "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins. "And there went out unto him all the land of Judea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins. "And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat locusts and wild honey; "And preached, saying, There cometh One mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. "I indeed have baptized you with water; but He shall baptize you with the Holy Ghost." Mark 1:2-8. [Illustration: The Wise Men Following the Star.] In ancient times, when a king made a visit to another country, he sent messengers before him. These messengers would see that there was a good path for him to travel, and that the people where he was going were ready to receive him. John the Baptist was God's messenger, sent to arouse the people of this world, and prepare them to receive Jesus when He should come to visit them. Before Jesus came to this earth He was a great King in heaven. Paul says He was "equal with God." Philippians 2:6. We can never understand how the Son of God, the great King of heaven, could come to this earth as a babe. This is one of God's great mysteries. But he did come in just this way. He was born in a manger in Bethlehem. Coming in this humble manner, the priests and rulers of Israel were not ready to receive this Babe as their Saviour. They were looking for Him to come as a great King, in pomp and splendor. But there were on the plains of Bethlehem some humble shepherds who were looking and waiting for the promised Messiah. To them angels were sent to tell of the birth of Jesus. And the angel said, "Ye shall find the babe wrapped in swaddling clothes, lying in a manger." And they went to Bethlehem in haste, and found the infant Jesus as the angel had told them. God meant that others, as well as the Jews, should know that the Saviour had come to begin His work on earth. Away off in the Eastern country there were wise men who had read the prophecies about the Messiah, and believed that He would soon appear. One night these men saw a wonderfully bright star in the sky, moving toward the land of Judea. They believed this to be a sign that the Messiah had come. So they followed the star, and it brought them to the manger in Bethlehem. "And when they were come into the house, they saw the young child with Mary His mother, and fell down and worshiped Him; and when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh. "And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. "And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and His mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy Him." [Illustration: The Shepherds Worship Jesus.] Find the second chapter of Matthew, and read about the flight into Egypt, and why they finally went to Nazareth, in Galilee, instead of to a city of Judea. Verses 15 and 23 tell the reason. [Illustration] The Childhood of Jesus. THE early life of Jesus was spent in Nazareth, a small city in the northern part of Palestine. His parents were very poor, and He had only what poor children have. His father was a carpenter, and Christ learned the carpenter's trade and worked with him. From His earliest days He was a pattern of obedience and industry. He was used to a life of hardship and toil, and can comfort all those who must work for a living. Of the childhood of Jesus it is written, "The child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon Him." Luke 2:40. The mother of Jesus was His first earthly teacher. From her lips, and by reading the prophecies, He was taught of heavenly things and of His mission to this world. The wonderful truths which He Himself had spoken to Moses and the prophets, He was now taught by His mother. The Holy Spirit gave her wisdom to teach Him aright. All parents should teach their children as Jesus was taught, that every child may obtain knowledge as Jesus did. Jesus left all His glory and power when He came to earth as a babe. He took His place by the side of the fallen men of earth. He came "in the likeness of sinful flesh." He was subject to all the temptations and weakness of our fallen race. [Illustration: Jesus among the Teachers of the Law.] Yet by the power of God He was kept from yielding to the temptations which surrounded Him. This power He gained by earnest prayer to His Father in Heaven. This power every child and man can obtain in the same way. In His humble life, as the child of poor parents, He faithfully did His part of the work. Ever obedient and cheerful, He was as a pleasant sunbeam in the home circle. Once a year His parents went up to Jerusalem to attend the passover. When Jesus was twelve years of age He went up with them. When the feast was over, Joseph and Mary started for home with a company of friends, but Jesus remained in Jerusalem. They supposed He was in the company, and did not miss Him until they had journeyed a whole day. Then they turned back to find Him. [Illustration: Jesus in the Carpenter Shop.] "And it came to pass, that after three days, they found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions." Luke 2:46. These doctors were learned men in the Scriptures, yet they were astonished at the questions and answers of Jesus. They soon saw that He had a deeper knowledge of the Word of God than they had, although He was so young. Jesus seemed to know the Scriptures from beginning to end. He repeated them in such a way that their true meaning shone out. His knowledge of the Scriptures made them ashamed. "Though Christ seemed like a child that was seeking help from those who knew a great deal more than He did, yet He was bringing light to their minds in every word He spoke." While appearing to instruct Jesus, these doctors were asking questions and learning Bible truths which they did not understand. And while Jesus was thus teaching others, "He Himself was receiving light and knowledge about His own work and mission in the world; for it is plainly stated that Christ 'grew in knowledge.'" When Mary found Him she said, "Son, why hast Thou thus dealt with us? Behold, Thy father and I have sought Thee sorrowing." And Jesus answered, "How is it that ye sought me? Wist ye not that I must be about My Father's business?" His parents could not understand Him then, but when He began His ministry it was plain to them. "And He went down with them, and came to Nazareth, and was subject unto them; but His mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favor with God and man." Luke 2:41-53. [Illustration] The Early Ministry of Jesus. WHEN Jesus was about thirty years of age, He went to be baptized by John in the River Jordan. He was not baptized because He was a sinner, but to set an example for all to follow. When He came out of the water the Holy Spirit, in the form of a dove, descended from Heaven upon Him. Then the voice of God was heard, saying "This is My beloved Son, in whom I am well pleased." The descent of the dove upon Christ was His anointing for the work of the ministry that was before Him. From the Jordan the Spirit led Him into the wilderness, where He fasted forty days, and where the devil tempted Him in many ways, as recorded in Matthew 4:1-11. From the wilderness He returned to the Jordan, and began to choose His disciples. We next hear of Him at the marriage at Cana of Galilee, where He performed the wonderful miracle of turning water into wine. Soon after this, Jesus went to Jerusalem to attend the feast of the passover. As He entered the temple where God was worshiped, He found the court filled with cattle, sheep, and birds, for sale to those who would buy sacrifices for their sins. Cheating and robbery were carried on in the very temple court. Even priests and rulers were engaged in this unholy traffic. As Jesus stands on the temple steps His eye views the whole scene. His countenance changes, and all seem compelled to look upon Him. [Illustration: Jesus Drives the Buyers and Sellers from the Temple.] All trading ceased, and there was silence in the temple court. Then, raising a whip of small cords, He cried, "Take these things hence; make not My Father's house an house of merchandise." John 2:16. Priests, and rulers, and merchants fled in terror from the temple. They could not endure the look on His face nor the power of His voice. The divine power had flashed through the humanity of Christ. After a time the crowd that had fled at the words of Jesus came slowly back; but what a change had taken place! Instead of unholy trade, they saw the Saviour healing the sick who were pressing around Him. On every side was heard the urgent, pitiful appeals, "Master, bless me." All were healed who came to Him. The lame were made to walk, the dumb to speak, and the blind to see. The mothers brought their children to be healed and blessed. The little sufferers were returned to their mother's arms with the bloom of health and the smile of happiness on their faces. Jesus loved the children because they were so pure and innocent and simple in their ways. He took them as an example of the purity and simplicity that should show in the lives of those who should follow Him. One day some mothers brought their children to Jesus, hoping that He would bless them. But He had worked a long time, and needed rest. So His disciples rebuked the mothers, and told them not to trouble the Master. "But when Jesus saw it, He was much displeased, and said unto them, Suffer the little children to come unto Me, and forbid them not; for of such is the kingdom of God." Mark 10:14. The pen of Julia Gill has given the following beautiful description of this scene:-- [Illustration: Jesus Blessing the Children.] Christ and the Little Ones. "THE Master has come over Jordan," Said Hannah, the mother, one day, "He is healing the people who throng Him, With a touch of His finger, they say. "And now I shall carry the children-- Little Rachel, and Samuel, and John, I shall carry the baby, Esther, For the Lord to look upon." The father looked at her kindly, But he shook his head and smiled; "Now, who but a doting mother Would think of a thing so wild? "If the children were tortured by demons, Or dying of fever, 'twere well, Or had they the taint of the leper, Like many in Israel." "Nay, do not hinder me, Nathan-- I feel such a burden of care; If I carry it to the Master, Perhaps I shall leave it there. "If he lays His hand on the children, My heart will be lighter, I know, For a blessing for ever and ever Will follow them as they go." So over the hills to Judah, Along the vine-rows green, With Esther asleep on her bosom, And Rachel her brothers between, 'Mong the people who hung on His teaching, Or waited His touch and His word, Through the row of proud Pharisees listening, She pressed to the feet of the Lord. "Now, why shouldst thou hinder the Master," Said Peter, "with children like these? Seest not how, from morning till evening, He teacheth, and healeth disease?" Then Christ said, "Forbid not the children-- Permit them to come unto Me." And He took in His arms little Esther, And Rachel He set on His knee; And the heavy heart of the mother Was lifted all earth-care above; And He laid His hands on the brothers, And blest them with tenderest love. As He said of the babes in His bosom, "Of such is the kingdom of heaven," New strength for all duty and trial That hour to her spirit was given. [Illustration: At the Home of Mary and Martha] [Illustration] Jesus in the Home. ON earth Jesus had no home of His own. He said of Himself, "The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head." See Matthew 8:20. He never remained long in one place. We read of His beautiful teachings and wonderful miracles in all parts of Palestine. At one time He is on the shore of the Sea of Galilee. At another time He is in Jerusalem, cleansing the temple and healing the sick. Then He is by Jacob's well, in Samaria, teaching the people of Sychar the way to everlasting life. He had no home of His own, but many were glad to receive Him as a loved and honored guest. When in these homes He more than repaid them for their care, by the beautiful lessons He taught, and the sorrows He comforted. And we can have Jesus in our homes to-day just as truly as they had Him when He was on earth. If we invite Him, He will come into our homes and dwell with us, and teach us, and help us in all our trials, and comfort us in all our sorrows. In the little town of Bethany, near Jerusalem, was the home of Lazarus and his sisters Mary and Martha. At this pleasant home the Saviour was always welcome. This whole family believed in Jesus and His mission, and eagerly listened to the words which He spake. In this peaceful home Jesus often found rest. When weary, and feeling the need of human sympathy, He was glad to escape from the throngs of people, and the contentions of the wicked Pharisees, for the quiet and peace of this humble home. At the time of His first visit to Bethany, His disciples came with Him to the home of Lazarus. Here He had no enemies to watch his words, and He taught the great truths of the gospel plainly, and not in parables. Prizing these lessons, Mary sat at the feet of Jesus, an eager listener to the wonderful words of life. But Martha was busy preparing food for the guests. She was very anxious that they should be comfortably cared for. Martha felt that her sister was not helping in the work as she ought, and came to Christ, and said, "Lord, dost Thou not care that my sister hath left me to serve alone? bid her therefore that she help me." But Jesus answered, "Martha, Martha, thou art careful and troubled about many things; but one thing is needful; and Mary hath chosen that good part which shall not be taken away from her." Luke 10:40, 41. The most important thing in this world is to learn the great lessons which Jesus teaches. There is need for the Marthas with their zeal and carefulness for the work and servants of God. But first they should, like Mary, learn at the feet of Jesus. "Happy the home where Jesus' name Is sweet to ev'ry ear; Where children early lisp His fame, And parents hold Him dear. "Lord, may we in our homes agree, This blessed peace to gain; Unite our hearts in love to Thee, And love to all will reign." [Illustration] The Miracles of Jesus. DURING His mission on earth, Jesus performed many wonderful miracles. He healed the sick, gave sight to the blind, made the deaf to hear, cleansed the lepers, raised the dead, stilled the storm, and did many other wonderful works. At one time Jesus had been teaching all day in a desert place. As the night came on the disciples asked Him to send the people away that they might go into the villages and buy food to eat. But Jesus answered, "Give ye them to eat." They were astonished at this, for there were five thousand people to be fed, and they had only five loaves and two small fishes. Then Jesus took the loaves and fishes and blessed them, and divided them among the people. "And they did all eat, and were filled. And they took up twelve baskets full of the fragments, and of the fishes," Mark 6:39-44 At another time four of the disciples fished all night on the Lake of Gennesaret, or Galilee, and had caught nothing. And Jesus said to Peter, "Launch out into the deep, and let down your net for a draught." But Peter was discouraged, and said, "Master, we have toiled all the night and have taken nothing; nevertheless at Thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes; and their net brake." Luke 5:1-7. [Illustration: The Net Full of Fishes.] Then Peter and Andrew called to James and John to come with their boat and help them. And both boats were filled with the fish. Some time after this miracle, Jesus and the disciples were crossing this same lake, and a terrible storm arose. But Jesus was lying asleep on one of the hard seats of the boat. The disciples worked hard to save the boat; but when it began to fill with water, they awoke Him, and said, "Master, Master, we perish." And the Saviour rebuked the storm, and it ceased, and the waters became still. Every miracle performed by Jesus had a lesson for us. These miracles show that the Lord can control every element for the good of His people and work. They also show that He can provide for all our wants. Wherever Jesus went, the sick and the suffering were brought to Him, and He never turned them away. By a touch the blind received their sight. By a word the deaf were made to hear, and the lame to walk. To the appeal of the lepers He said, "I will, be thou clean," and they were cured of their loathsome disease. At His command the devils were cast out, and those having all manner of diseases were healed. All sickness and suffering are the result of sin. When the same dear hand that healed the sick on earth shall destroy sin, all sickness and suffering shall be forever ended. Among the many miracles of Jesus, even the dead were raised to life. The daughter of Jairus, a ruler in Israel, was sick, and before Jesus reached her she died. Yet He took her by the hand, and said, "Damsel, I say unto thee, arise." And she was raised to life and perfect health. See Mark 5:22-43. The son of the widow of Nain was raised from the dead as he was being taken to the place of burial. See Luke 7:11-15. But the greatest exhibition of divine power was in the raising of Lazarus, who had been dead four days. He had been dead so long that no one even thought of his being raised. But when the stone was rolled away, Jesus cried, "Lazarus, come forth!" At the call of the Life-giver, he that had been dead came to the door of the sepulcher. And Jesus said, "Loose him, and let him go." These miracles show that Jesus can break the power of death. When He shall again come to this earth He will bring the final reward to His people. See Revelation 22:12. [Illustration: The Mighty Healer.] Paul based his future hope on the resurrection. "For if the dead rise not, then is not Christ raised; and if Christ be not raised, your faith is vain, ye are yet in your sins. Then they also which have fallen asleep in Christ are perished." 1 Cor. 15:16-18. [Illustration] The Parables of Jesus. MUCH of the teaching of our Saviour was made plain by the use of parables, or object lessons. He took the things of every-day life, with which all were familiar, to illustrate the truths of eternal life. "And He spake this parable unto certain which trusted in themselves that they were righteous, and despised others: "Two men went up into the temple to pray; the one a Pharisee, and the other a publican. "The Pharisee stood and prayed thus with himself, God, I thank Thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all I possess. "And the publican, standing afar off, would not lift up so much as his eyes unto Heaven, but smote upon his breast, saying, God be merciful to me a sinner." Luke 18:9-13. Our own righteousness is nothing but "filthy rags." Our own good deeds can never save us. Prayer is simply coming to God as our Father. It is telling Him of our needs, and thanking Him for His blessings. The Pharisee felt no need, and so received no blessing. The publican knew he was a sinner, and asked for the mercy of God. Hence he went from the temple forgiven, "justified," made just before God. His record was made clean on the books of Heaven. [Illustration: The Pharisee and the Publican] In another parable Jesus said, "There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day. "And there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table." See Luke 16:19-31. The rich man died and was punished, because he had not made God his hope and trust. But Lazarus, although poor and afflicted, had been a servant of the Most High God. He also died, but received the glorious reward which God has in store for all who obey Him. This parable teaches that riches are no sign of God's favor; neither does poverty indicate that one is rejected of God. At another time a lawyer asked Jesus, "Who is my neighbor?" [Illustration: The Rich Man and Lazarus.] Jesus answered with a parable. A man traveling from Jerusalem to Jericho was met by thieves, who beat him, and robbed him, and left him, supposing he was dead. A priest came that way, but passed by on the other side of the road. A Levite also came and looked at him, and then went away without giving aid. But at last, one of the Samaritans (a people despised by the Jews) came along. When he saw the wounded man, he bound up his wounds, lifted him onto his beast, took him to an inn, and cared for him. Then Jesus asked, "which now of these three, thinkest thou, was neighbor unto him that fell among the thieves?" And the lawyer could only answer, "He that showed mercy on him." Then Jesus said, "Go, and do thou likewise." See Luke 10:25-37. [Illustration: The Good Samaritan.] Our neighbor is any human being in need. A man despised may be living out the principles taught by Christ, better than the ones who despise him. [Illustration] The Death and Resurrection of Jesus. AFTER three years and a half of ministry, Jesus came to Jerusalem to eat the last passover. From the supper room He went with His disciples to the Garden of Gethsemane. Jesus knew that the time for His suffering and death had now come, and He went to the garden for one last season of prayer to His Father. We can never understand the terrible sufferings of Christ in Gethsemane. He was to suffer for the sins of the world. He must feel the displeasure which God has for sin. So great was His mental agony that drops of blood, like sweat, stood upon His face. Three times He prayed to the Father for strength and submission for the awful trial before Him. After each prayer He came to the disciples for sympathy; but each time found them asleep. Had they watched and prayed with the Master, they, too, would have received strength for the trial and sorrow before them. After the last prayer, He said to the disciples, "Rise, let us be going; behold he is at hand that doth betray Me." Matthew 26:45, 46. They were then met by the throng that had come to take Jesus, and Judas betrayed His Master with a kiss. [Illustration: In Gethsemane.] That same night Jesus was examined before the high priests and the Sanhedrim, and in the morning He was taken before Pilate for condemnation. Pilate was a Roman governor, and no one could be put to death unless he commanded it. When Pilate saw Jesus, he did not believe he was a criminal. He saw a man of noble, dignified bearing, with no appearance of crime about Him. But men had been hired by the priests to testify falsely against Jesus. Pilate listened to them, and then questioned the Saviour. He then gave his decision, "I find no fault in the Man." Pilate wished to release Him: but the priests were determined that he should be put to death. Then Pilate sent Jesus bound to Herod, for Herod was ruler of Galilee, and the home of Jesus had been in that country. The soldiers mocked and derided Him, and then Herod sent Him back to Pilate. Pilate was angry when Jesus was brought back to Him for final trial. So he said, "I will therefore chastise Him and let Him go." But the priests would not consent, and all cried out, "Away with this man." Nothing less than the death of Jesus would pacify them. At this time God sent a warning to Pilate. An angel troubled the mind of Pilate's wife, and she sent word to her husband, "Have thou nothing to do with that just Man; for I have suffered many things this day in a dream because of Him." Matthew 27:19. But Pilate feared to displease the Jews. So he washed his hands before the people, to show that he would not be responsible for the death of Jesus. And yet Pilate condemned Him to death, and He was taken to Calvary and crucified between two thieves. Tender, loving hands took Him down from the cruel cross, and laid Him away in Joseph's new tomb. But the tomb could not hold Him. [Illustration: The Dream of Pilate's Wife] Early on the morning of the first day of the week, a powerful angel was sent from the courts of Heaven. The stone was rolled away from the tomb, and the angel cried with a loud voice, "Jesus, Thou Son of God, come forth, Thy Father calls Thee!" And Christ came from the tomb, a conquerer over sin, Satan, death, and the grave. When the women came that morning, to care for the body of Jesus, they found a shining angel at the tomb. And he said to them, "Fear not ye; for I know that ye seek Jesus, which was crucified. "He is not here; for He is risen, as He said. Come and see the place where the Lord lay. And go quickly and tell His disciples that He is risen from the dead; and, behold, He goeth before you into Galilee; there shall ye see Him; lo, I have told you. [Illustration: "He is not here; for He is risen."] "And they departed quickly from the sepulcher with fear and great joy; and did run to bring His disciples word." Matthew 28:1-8. [Illustration] The Dominion Restored. AFTER the resurrection Jesus appeared to His disciples at different times and places. They were thus strengthened for the work that was before them. At His last visit, forty days after the resurrection, He walked with them from Jerusalem to the Mount of Olives. Here He gave the blessed promise, so dear to every child of God, "Lo, I am with you alway, even unto the end of the world." Matthew 28:20. And then, with hands raised in blessing, He rose from among them. As they gazed upward, "a cloud [of heavenly angels] received Him out of their sight." Had they lost their Saviour forever? Oh, no! Two shining angels had been sent to comfort them, and said, "Ye men of Galilee, why stand ye gazing up into Heaven? this same Jesus, which is taken up from you into Heaven, shall so come in like manner as ye have seen Him go into Heaven." Acts 1:9-11. Jesus Himself has said, "I will come again, and receive you unto Myself; that where I am, there ye may be also." John 14:1-3. The angels told the disciples that He would "so come in like manner as ye have seen Him go into Heaven." He ascended bodily, in plain sight of the disciples. When He returns, "every eye shall see Him." Revelation 1:7. Paul, in describing Christ's second coming, says, "For the Lord Himself shall descend from Heaven with a shout, with the voice of the Archangel, and with the trump of God; and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord." 1 Thessalonians 4:16, 17. Paul calls the Christian's hope "that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." Titus 2:13. The hope of the Christian depends on the second coming of our Lord, for He says, "Behold, I come quickly; and My reward is with Me, to give every man according as his work shall be." Revelation 22:12. Yes, Jesus is coming again. And when He comes the righteous dead will be raised from their graves, and all that have been faithful and true will be rewarded with everlasting life in the paradise of God. [Illustration: The Ascension.] The reward is worth receiving. A beautiful crown is waiting; for Paul says, "Henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous Judge, shall give me at that day; and not to me only, but unto _all them also that love His appearing_." 2 Timothy 4:6-8. This is called a "crown of life," in James 1:12, and Revelation 2:10. Peter calls it a "crown of glory," and says it is to be given "when the Chief Shepherd shall appear." 1 Peter 5:4. And this earth, cleansed and purified from sin and the effects of the curse, is to be our home. Peter says of it, "Nevertheless we, according to His promise, look for new heavens and a new earth, wherein dwelleth righteousness." 2 Peter 3:10, 13. The New Jerusalem, which Christ is preparing in heaven, shall come down to earth and be its capital city. The apostle-prophet John said he "saw the holy city, New Jerusalem, coming down from God out of heaven." "And I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.... The Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it." "And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away." "He that overcometh shall inherit _all things_; and I will be his God, and he shall be My son." Revelation 21:7. The earth and the dominion of it were given to man at creation. These will be restored to him at redemption. The prophet Micah said to the "daughter of Zion, unto thee shall it come, even the first dominion." Micah 4:8. Then Eden lost will be Eden regained, and the lost dominion will be The Dominion Restored. * * * * * Transcriber's Notes: Obvious punctuation errors repaired Page 84, "happines" changed to "happiness" (give true happiness) Page 107, "Benjaman" changed to "Benjamin" (Benjamin, the two) Page 119, "Egyptains" changed to "Egyptians" (to the Egyptians) Page 121, "recieved" changed to "received" (What they received) Page 123, "posessed" changed to "possessed" (all they possessed) Page 130, "Whosover" changed to "Whosoever" (Whosoever therefore shall) Page 158, "chapthers" changed to "chapters" (plainly in chapters two) 
43533	----	A BRIEF BIBLE HISTORY A SURVEY OF THE OLD AND NEW TESTAMENTS JAMES OSCAR BOYD, Ph.D., D.D. AND JOHN GRESHAM MACHEN, D.D. PHILADELPHIA THE WESTMINSTER PRESS 1922 COPYRIGHT, 1922, BY THE TRUSTEES OF THE PRESBYTERIAN BOARD OF PUBLICATION AND SABBATH SCHOOL WORK Printed in the United States of America Contents SECTION I THE DEVELOPMENT OF THE CHURCH IN OLD TESTAMENT TIMES LESSON PAGE I. Before Abraham 7 II. The Patriarchs 10 III. Egyptian Bondage and Deliverance 13 IV. Moses as Leader and Lawgiver 16 V. The Conquest and Settlement of Canaan 19 VI. The Period of the Judges 22 VII. Samuel and Saul: Prophecy and Monarchy 25 VIII. David and Solomon: Psalms and Wisdom 28 IX. The Kingdom of Israel 31 X. The Kingdom of Judah, to Hezekiah 34 XI. Judah, from Hezekiah to the Exile 37 XII. The Exile and the Restoration 40 XIII. The Jewish State Under Persia 43 XIV. Israel's Religious Life 46 XV. "The Coming One" 49 SECTION II THE LIFE OF CHRIST AND THE DEVELOPMENT OF THE CHURCH IN NEW TESTAMENT TIMES I. The Preparation 55 II. The Coming of the Lord 58 III. The Baptism 61 IV. The Early Judean Ministry 64 V. The Beginning of the Galilæan Ministry 67 VI. The Period of Popularity 70 VII. The Turning Point 73 VIII. Jesus as Messiah 76 IX. The Prediction of the Cross 79 X. The Last Journeys 83 XI. Teaching in the Temple 86 XII. The Crucifixion 89 XIII. The Resurrection 93 XIV. The Beginnings of the Christian Church 96 XV. The First Persecution 99 XVI. The Conversion of Paul 102 XVII. The Gospel Given to the Gentiles 105 XVIII. The First Missionary Journey and the Apostolic Council 109 XIX. The Second Missionary Journey 112 XX. The Third Missionary Journey. The Epistle to the Galatians 115 XXI. The Third Missionary Journey. The Epistles to the Corinthians and to the Romans 118 XXII. The First Imprisonment of Paul 122 XXIII. The Close of the Apostolic Age 125 Introduction This book surveys the history of God's redeeming grace. It reviews Old Testament history, disclosing the stream of God's redeeming purposes flowing down through the older times. It reviews New Testament history, disclosing the broadening and deepening of that purpose for us men and for mankind in our Lord and Saviour Jesus Christ and his Church. The chapters included in this book appear also as a part of Teaching the Teacher, a First Book in Teacher Training, and are issued in this form to supply the demand for a brief Bible history, for popular reading. HAROLD MCA. ROBINSON. SECTION I The Development of the Church in Old Testament Times By James Oscar Boyd, Ph.D., D.D. LESSON I Before Abraham Genesis, Chapters 1 to 11 That part of the globe which comes within the view of the Old Testament is mostly the region, about fifteen hundred miles square, lying in the southwestern part of Asia, the southeastern part of Europe, and the northeastern part of Africa. This is where the three continents of the Eastern Hemisphere come together. Roughly speaking it includes Asia Minor, Mesopotamia, Syria, Palestine, Arabia, and Egypt, with a fringe of other lands and islands stretching beyond them. The heart of all this territory is that little strip of land, lying between the desert on the east and the Mediterranean Sea on the west, known as Syria and Palestine. It is some four hundred miles in length and varies from fifty to one hundred miles in width. It has been well called "the bridge of the world," for like a bridge it joins the largest continent, Asia, to the next largest, Africa. And as Palestine binds the lands together, so the famous Suez Canal at its southern end now binds the seas together. To-day, therefore, as in all the past, this spot is the crossroads of the nations. Palestine has long been called the "Holy Land," because it is the scene of most of the Bible story. Yet it would be a mistake to suppose that that Bible story is limited to Palestine. The book of Genesis does not introduce the reader to Canaan (as it calls Palestine) until he has reached its twelfth chapter. There is a sense in which the history of God's people begins with Abraham, and it was Abraham who went at God's bidding into the land of Canaan. The story of Abraham will be taken up in the second lesson; but the Bible puts before the life of Abraham all the familiar story that lies in the first eleven chapters of Genesis and that forms the background for the figures of Abraham and his descendants. The location of this background is the basin of the Tigris and Euphrates Rivers. These two streams are mentioned in Gen. 2:14 (the Tigris under the form "Hiddekel") as the third and fourth "heads" of the "river that went out of Eden to water the garden" in which our first parents dwelt. The region is at the southern end of what is now called Mesopotamia. At the northern end of this river basin towers the superb mountain known as Mount Ararat. But the "mountains of Ararat," mentioned in Gen. 8:4 as the place where Noah's ark rested when the waters of the Flood had subsided, are no particular peak, but are the highlands of Kurdistan, which in ancient times were called Urartu (Ararat). Between Kurdistan on the north and the Persian Gulf on the south, the highlands of Persia on the east and the great Syrian Desert on the west, occurred the earliest drama of human history. That drama was a tragedy. It became a tragedy because of man's sin. The wonderful poem of creation in Gen., ch. 1, has for the refrain of its six stanzas, "God saw that it was good." Best of all was man, the last and highest of God's works--man, made in "his own image," after his likeness. On the sixth "day," when God made man, God said of his work, "Behold, it was very good." More than that: through the kindness of God man is put in a "garden," and is ordered to "dress it and to keep it." Ch. 2:15. Adam sees his superiority to the rest of the animal kingdom, over which he is given "dominion." He is thus prepared to appreciate the woman as a helpmeet for him, so that the unit of society may ever mean for him one man and one woman with their children. Adam is also warned against sin as having disobedience for its root and death as its result. All this prepares us to understand the temptation, the miserable fall of the woman and the man, their terror, shame, and punishment. Ch. 3. And we are not surprised to see the unfolding of sin in the life of their descendants, beginning with Cain's murder of Abel, and growing until God sweeps all away in a universal deluge. Chs. 4, 6. God's tender love for his foolish, rebellious creatures "will not let them go." At the gates of the garden from which their sin has forever banished them, God already declares his purpose to "bruise" the head of that serpent, Rom. 16:20, who had brought "sin into the world and death by sin," Gen. 3:15. Through the "seed of the woman"--a "Son of man" of some future day--sinful man can escape the death he has brought upon himself. And from Seth, the child "appointed instead of" murdered Abel, a line of men descends, who believe this promise of God. Ch. 5. In Enoch we find them "walking with God," v. 24, in a fellowship that seemed lost when paradise was lost. In Lamech we find them hoping with each new generation that God's curse will be at length removed. V. 29. And in Noah we find them obedient to a positive command of God, ch. 6:22, as Adam had been disobedient. In the Flood, Noah and his family of eight were the only persons to survive. When they had come from the ark after the Flood, God gave them the promise that he would not again wipe out "all flesh." Ch. 9:11. But after it appeared that God's judgments had not made them fear him, God was just as angry with Noah's descendants as he had been with the men before the Flood. Pride led them to build a tower to be a rallying point for their worship of self. But God showed them that men cannot long work together with a sinful purpose as their common object; he broke up their unity in sin by confusing their speech, ch. 11, and scattering them over the earth, ch. 10. This second disappointment found its brighter side in the line of men descended from Noah through Shem, ch. 11:10, who also cherished God's promises. And the last stroke of the writer's pen in these earliest chapters of the Bible introduces the reader to the family of Terah in that line of Shem, and thus prepares the way for a closer acquaintance with Terah's son, Abraham, "the friend of God." QUESTIONS ON LESSON I 1. About how large is the world of the Old Testament, and where does it lie? 2. What special importance has Palestine because of its position? 3. How much of the story in Genesis is told before we are carried to Palestine? 4. Locate on a map the scene of those earliest events in human history. 5. Show how the first two chapters of Genesis prepare for the tragedy of sin and death that follows. 6. How does the brighter side of hope and faith appear from Adam to Noah? 7. What effect did the Flood have on men's sin and their faith in God? 8. Trace the descent of the man God chose to become "the father of the faithful." LESSON II The Patriarchs Genesis, Chapters 12 to 50 God's purpose to save and bless all mankind was to be carried out in a wonderful way. He selected and "called" one man to become the head and ancestor of a single nation. And in this man and the nation descended from him, God purposed to bless the whole world. Abraham was that man, and Israel was that nation. God made known his purpose in what the Bible calls the Promise, Gal. 3:17, the Blessing, v. 14, or the Covenant, v. 17. Its terms are given many times over in the book of Genesis, but the essence of it lies already in the first word of God to Abraham, Gen. 12:3, "In thee shall all the families of the earth be blessed." To believe this promise was a work of faith. It was against all appearances and all probability. Yet this was just where the religious value of that promise lay for Abraham and for his children after him--in faith. They had to believe something on the basis solely of their confidence in the One who had promised it. Or rather, they had to believe in that Person, the personal Jehovah, their God. They must absolutely trust him. To do so, they must "know him." And that they might know him, he must reveal himself to them. That is why we read all through Genesis of God's "appearing" or "speaking" to this or the other patriarch. However he accomplished it, God was always trying thus to make them better acquainted with himself; for such knowledge was to be the basis of their faith. Upon faith in him depended their faith in his word, and upon faith in his word depended their power to keep alive in the world that true religion which was destined for all men and which we to-day share. Abraham's God is our God. Not Abraham's great wealth in servants, Gen. 14:14, and in flocks and herds, ch. 13:2, 6, but the promise of God to bless, constituted the true "birthright" in Abraham's family. Ishmael, the child of doubt, missed it; and Isaac, the child of faith, obtained it. Gal. 4:23. Esau "despised" it, because he was "a profane [irreligious] person," Heb. 12:16, and Jacob schemed to obtain it by purchase, Gen. 25:31, and by fraud, ch. 27:19. Jacob bequeathed it to his sons, ch. 49, and Moses delivered it in memorable poetic form to the nation to retain and rehearse forever. Deut., ch. 32. When Abraham, the son of Terah, entered Canaan with Sarah his wife and Lot his nephew and their great company of servants and followers, he was obeying the command of his God. He no sooner enters it than God gives him a promise that binds up this land with him and his descendants. Gen. 13:14-17. Yet we must not suppose that Abraham settled down in this Promised Land in the way that the Pilgrim Fathers settled in the Old Colony. Although Canaan is promised to the "seed" of Abraham, Isaac, and Jacob as a possession, they did not themselves obtain a foothold in it. Apart from the field of the cave Machpelah, at Hebron in the south, Gen., ch. 23, and a "shoulder" (_shechem_) or fragment of land near Shechem ("Jacob's Well"), in the center of Canaan, the patriarchs did not acquire a foot of the soil of what was to become "the Holy Land." Abraham wandered about, even going down to Egypt and back. Isaac was sometimes at Hebron and sometimes at Beer-sheba on the extreme southern verge of the land. Jacob spent much of his manhood in Mesopotamia, and of his old age in Egypt. For after divine Providence in a remarkable manner had transplanted one of Jacob's sons, Joseph, into new soil, Gen., ch. 37, his father and his brothers were drawn after him, with the way for their long Egyptian residence providentially prepared for them, Gen. 50:20. Side by side with the growth of a nation out of an individual we find God's choice of the direction which that growth should take. Not all, even of Abraham's family, were to become part of the future people of God. So Lot, Abraham's nephew, separates from him, and thereafter he and his descendants, the Ammonites and the Moabites, go their own way. As between Abraham's sons, Ishmael is cast out, and Isaac, Sarah's son, is selected. And between Isaac's two sons, Esau and Jacob, the choice falls on Jacob. All twelve of Jacob's sons are included in the purpose of God, and for this reason the nation is called after Jacob, though usually under his name "Israel," which God gave him after his experience of wrestling with "the angel of the Lord" at the river Jabbok. Gen. 32:22. Those sons of his are to become the heads of the future nation of the "twelve tribes", Acts 26:7. Even while Lot, Ishmael, and Esau are thus being cut off, the greatest care is taken to keep the descent of the future nation pure to the blood of Terah's house. Those three men all married alien wives: Lot probably a woman of Sodom, Ishmael an Egyptian, and Esau two Hittite women. The mother of Isaac was Sarah, the mother of Jacob was Rebekah, and the mothers of eight of the twelve sons of Jacob were Leah and Rachel; and all these women belonged to that same house of Terah to which their husbands belonged. Indeed, much of Genesis is taken up with the explanation of how Isaac and Jacob were kept from intermarrying with the peoples among whom they lived. The last quarter of the book, which is occupied with the story of Joseph and his brethren, is designed to link these "fathers" and their God with the God and people of Moses. The same Jehovah who had once shown his power over Pharaoh for the protection of Abraham and Sarah, and who was later to show his power over another Pharaoh "who knew not Joseph," showed his power also over the Pharaoh of Joseph's day, in exalting Joseph from the dungeon to the post of highest honor and authority in Egypt, and in delivering Jacob and his whole family from death through Joseph's interposition. What their long residence in Egypt meant for God's people will be seen in another lesson. QUESTIONS ON LESSON II 1. In what promise does God reveal to Abraham his plan to bless the world? 2. How was Abraham brought to believe in God's promise? What difference did it make whether he and his descendants believed it or not? 3. Did the patriarchs see that part of the promise fulfilled which gave them possession of "the Holy Land"? Read carefully Gen. 15:13-16 and Heb. 11:9, 10, 14-16. 4. Make a "family tree" in the usual way, showing those descendants of Terah who play any large part in the book of Genesis. Underscore in it the names of those men who were in the direct line of "the Promise." 5. How were Isaac and Jacob kept from marrying outside their own family? 6. Explain Joseph's words, "Ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive." Gen. 50:20. LESSON III Egyptian Bondage and Deliverance Exodus, Chapter 1 God says through his prophet Hosea, Hos. 11:1, "When Israel was a child, then I loved him, and called my son out of Egypt." See also Matt. 2:15. There was a loving, divine purpose in the Egyptian residence of God's people. What was it? What did this period mean in the career of Israel? Most obviously, it meant growth. From the "seventy souls," Ex. 1:5, that went down into Egypt with Jacob, there sprang up there a populous folk, large enough to take its place alongside the other nations of the world of that day. Observe the nature of the land where this growth took place. Egypt was a settled country, where the twelve developing tribes could be united geographically and socially in a way impossible in a country like Palestine. However oppressed they were, they nevertheless were secluded from the dangers of raids from without and of civil strife within--just such dangers as later almost wrecked the substantial edifice slowly erected by this period of growth in Egypt. Egypt meant also for Israel a time of waiting. All this growth was not accomplished in a short time. It lasted four hundred and thirty years. Ex. 12:40, 41. Through this long period, which seems like a dark tunnel between the brightness of the patriarchs' times and that of Moses' day, there was nothing for God's people to do but to wait. They were the heirs of God's promise, but they must wait for the fulfillment of that promise in God's own time, wait for a leader raised up by God, wait for the hour of national destiny to strike. As Hosea, ch. 11:1 expresses it, this "child" must wait for his Father's "call." The Egyptian period left an indelible impression on the mind of Israel. It formed the gray background on which God could lay the colors of his great deliverance. It is because God knew and planned this that he so often introduces himself to his people, when he speaks to them, as "Jehovah thy God, who brought thee out of the land of Egypt, out of the house of bondage." In the third place, this Egyptian period meant for Israel a time of chastisement. The oppression to which the descendants of Jacob were exposed, when "there arose a new king over Egypt, who knew not Joseph," Ex. 1:8, was so severe, prolonged, and hopeless, v. 14, that it has become proverbial and typical. Since every male child was to be put to death, v. 22, it is clear that the purpose of the Egyptians was nothing less than complete extermination. "It is good for a man that he bear the yoke in his youth": if that be true, then the children of Israel derived good from the school of discipline in which they grew up. True, as we read their later story, we feel that no people could be more fickle. Yet there is no other nation with which to compare Israel. And it is very probable that no other nation would have been serious-minded enough even to receive and grasp the divine revelation and leading of Moses' and Joshua's time. God, who had "seen the affliction of his people," who had "heard their cry" and sent Moses to them to organize their deliverance, wrote forever on this nation's soul the message of salvation in a historical record. At the start of their national life there stood the story, which they could never deny or forget, and which told them of God's power and grace. Exodus, Chapters 5 to 15 All this lay in Israel's experience in Egypt. The next lesson will tell of the character and work of the man whom God chose to be leader. The means by which Moses succeeded in the seemingly impossible task of marching a great horde of slaves out from their masters' country, was the impression of God's power on the minds of Pharaoh and his people. It was a continued, combined, and cumulative impression. Of course it could not be made without the use of supernatural means. We must not, therefore, be surprised to find the story in Exodus bristling with miracles. To be sure, the "plagues" can be shown to be largely natural to that land where they occurred. And the supreme event of the deliverance, the passage of Israel through the Red Sea on dry ground, was due, according to the narrative itself, to a persistent, wind, Ex. 14:21, such as often lays bare the shallows of a bay, only to release the waters again when its force is spent. Nevertheless, it is not possible to remove the "hand of God" from the account by thus pointing out some of the means God used to accomplish his special purposes. It was at the time, in the way, and in the order, in which Moses announced to Pharaoh the arrival of the plagues, that they actually appeared. This was what had its ultimate effect on the king's stubborn will. And when Israel was told to "go forward," with the waters right before them, and when the Egyptians were saying, "They are entangled in the land, the wilderness hath shut them in," Ex. 14:3--it was just at that juncture that the east wind did its work at God's command; when Israel was over safely, it went down. Such things do not "happen." It made a profound impression on Israel, on Egypt, and on all the nations of that day; all united in accepting it as the work of Israel's God. Ex. 15:11, 14-16; Josh. 2:10. The important point for the nation was to know, when Moses and Aaron came to them in the name of God, that it was their fathers' God who had sent them. On account of this need, which both the people and their leaders felt, God proclaimed his divine name, Jehovah (more precisely, _Yahweh_, probably meaning "He is," Ex. 3:14, 15), to Moses, and bade him pronounce the same to Israel, to assure them that he was "the God of Abraham, of Isaac, and of Jacob," and thus what Moses came now to do for them was just what had been promised to those fathers long before. The passover night was the fulfillment of God's good word to Abraham. Ex. 13:10, 11. How that word went on and on toward more and more complete fulfillment will be the subject of the succeeding lessons. QUESTIONS ON LESSON III 1. What advantages had Egypt over Palestine as the place for Israel to grow from a family into a nation? 2. What value was there for Israel in a negative time of waiting at the beginning of its history? 3. Compare the effect on Israel with the effect on a man, of passing through a time of difficulty while developing. 4. Name the ten "plagues of Egypt" in their order. How far can they be called "natural"? 5. If the east wind drove back the Red Sea, what did God have to do with Israel's escape from the Egyptian army? 6. Why should we not be surprised to find many miracles grouped at this stage of Bible history? 7. How did God identify himself in the minds of the people with the God of their fathers? What was his personal name? LESSON IV Moses as Leader and Lawgiver Exodus, Chapters 2 to 4 One of the things Israel had to wait for through those centuries in Egypt was a leader. When the time came God raised up such a leader for his people in Moses. The story of how Moses' life was preserved in infancy, and of how he came to be brought up at the court of Pharaoh with all its advantages for culture, is one of the most fascinating tales of childhood. Ex. 2:1-10. But not many who know this familiar tale could go on with the biography of the man of forty who fled from Pharaoh's vengeance. Moses found by personal contact with his "brethren," the children of Israel, that they were not yet ready for common action, and would not easily acknowledge his right to lead them. After killing an Egyptian slave driver there was nothing for Moses to do but to flee. Vs. 11-15. He spent the second forty years of his life, Acts 7:23, 30; Ex. 7:7, in the deserts about the eastern arm of the Red Sea--the region known to the Hebrews as Midian. There he married the daughter of the Midianite priest Reuel. (Jethro was probably Reuel's title, meaning "his excellency.") While herding his sheep in the mountains called Horeb (Sinai), Moses received at the burning bush that personal revelation of the God of his fathers, which lay at the base of all his future labors for God and his people. Ex. 3:1 to 4:17. It was a commission to lead Israel out of their bondage in Egypt into the land promised to their fathers. Though very humble as to his fitness for such leadership, Moses was assured of Jehovah's presence and help. He was equipped with extraordinary powers for convincing the proud Pharaoh that his demands were God's demands; and he was given the aid of his brother Aaron, who had a readiness of speech which Moses at this time seems to have lacked. Exodus, Chapters 16 to 24 How the two brothers achieved the seemingly impossible task of winning out of Egypt, and of uniting a spiritless and unorganized mass of slaves upon a desperate enterprise, is the narrative that fills the early chapters of Exodus. But with Israel safe across the Red Sea, Moses' leadership had only begun. He instituted an organization of the people for relieving himself of his heavy duties as judge. He determined the line of march, and sustained the spirits of the fighting men in their struggle against the tribes of the desert who challenged Israel's passage. But, above all, Moses became the "mediator" of the "covenant," Heb. 9:19-21, between the Hebrews and Jehovah their God at Mount Sinai. On the basis of the Ten Commandments, Ex. 20:2-17; Deut. 5:6-21, that guide to God's nature and will which formed the Hebrew constitution, the people agreed to worship and obey Jehovah alone, and Jehovah promised to be their God, fulfilling to them his promises made to their fathers. By solemn sacrifices, according to the custom of the time, when the symbolism of altar and priesthood was well understood, this covenant was sealed. Exodus, Chapter 25 to Numbers, Chapter 36 After long seclusion on the mount alone with God, Moses ordered the erection of a house of worship. It had to be portable, so as to accompany them in their wanderings and express visibly, wherever set up, the religious unity of the twelve tribes. Aaron and his sons were consecrated to be the official priesthood of this new shrine and were clothed and instructed accordingly. Minute details regulated all sacrifices, and similar minute instructions enabled the priests to decide questions of ceremonial cleanness and uncleanness in matters of food and health. All these laws and regulations, mainly recorded in Leviticus, were given through Moses, either alone or in association with his brother. It is not surprising to learn that there were those who challenged this exclusive leadership in every department of the national life. We read of a willful disregard of divine orders even in the family of Aaron, with immediate fatal results. Lev. 10:1-7. Like punishment overtook those members of the tribe of Levi who showed jealousy of the house of Aaron, and those elements in other tribes that claimed rights equal or superior to those of Moses. Num., chs. 16, 17. It would be strange, indeed, if God, who had vindicated his servant Moses against Pharaoh, should let his own authority as represented by Moses be challenged within the camp of Israel. He punished to save. Just as God took up the Sabbath and circumcision, old customs of the preceding era, into the law of Israel, so also he spoke to this people through an elaborate system of feasts and pilgrimages, which bound up their whole year with the worship of God. Indeed, the principle of the seventh part of time as sacred was extended to the seventh year, and even to the fiftieth year (the year following the seventh seven), for beneficent social and economic uses. Lev., ch. 25. When at length the nation, thus organized and equipped, set forth from Sinai, Num. 10:11, they required a leadership of a different kind--military leadership and practical statesmanship. They found both in Moses. He it was who led them through all the long wanderings in the peninsula of Sinai, bearing their murmurings and meeting their recurrent difficulties with a patience that seems almost divine, save for that one lapse which was to cost him and Aaron their entrance into the Promised Land. Num. 20:10-12. At the border of the land, from the top of Pisgah in the long mountain wall of Moab, Moses at last looked down into that deep gorge of the Jordan Valley at his feet, which separated him from the hills of Canaan. Beyond this river and the Dead Sea, into which it empties, lay the land long ago promised to the seed of Abraham. Moses had been permitted to lead the people to its very gateway; but it remained for another, his younger helper, Joshua, to lead them through the gate into the house of rest. The Book of Deuteronomy But before he surrendered his power to another and his life to his Maker, the aged Moses rehearsed in the ears of Israel the great principles of God's law. He pleaded earnestly with them to accept it from the heart, to adapt it to the changed conditions of their new settled life with its new temptations, and to hand it down as their most precious heritage to their children after them. This is the purpose and substance of the book of Deuteronomy, which gets its name from the fact that it is a "second lawgiving." It is the Law of Sinai repeated, but in oratorical form, charged with the feeling and spirit of that "man of God," whose name is forever linked with the Law and with the God who gave it to mankind. QUESTIONS ON LESSON IV 1. How did Moses' forty years in Egypt and his forty years in Midian help to prepare him for leadership? 2. What was the constitution of the new Hebrew State established at Sinai? How was it ratified? 3. How was the tabernacle suited to the religious needs of Israel during Moses' lifetime? 4. Show how the Law of Moses takes up the old principle of the Sabbath and applies it to the life of Israel. 5. Where did Moses' leadership end, and what was his last service to the nation? LESSON V The Conquest and Settlement of Canaan The Book of Joshua On the death of Aaron his son, Eleazar, succeeded him as high priest. But when Moses died, it was not a son who succeeded him in the political and moral leadership of Israel, for that position was not hereditary. Joshua, a man of Ephraim, was divinely designated for this work. He was fitted for the difficult undertaking by military experience, Ex. 17:9-14, by personal acquaintance with Canaan, Num. 13:8, 16; 14:6, 30, 38, and by long and intimate association with Moses, Ex. 33:11; Num. 11:28; Deut. 34:9; Josh. 1:1. The book of Joshua, which records his career, divides naturally into two parts, first, the conquest, chs. 1 to 12, and second, the settlement, chs. 13 to 22. Two further chapters, chs. 23, 24, contain Joshua's valedictory address. Before Moses' death two and a half tribes had already received their assignment of territory on the east of the Jordan, out of lands conquered from the Amorite kings, Sihon and Og. But the fighting men of these tribes agreed to accompany the other tribes and share their struggle till all had obtained an inheritance. So when the great host passed over the Jordan, not far from where it empties into the Dead Sea, the men of Reuben, Gad, and Manasseh crossed with the rest. Jehovah, who at the Red Sea a generation earlier had struck terror into the hearts of all nations by his wonderful interposition to save Israel and destroy its enemies, repeated here his saving help, by stemming the swift current of the Jordan River, till all had passed over dry shod to the western side. Once over, they found themselves face to face with Jericho, a city which commanded the passes into the mountain country beyond. Spies previously despatched to learn the weakness of Jericho had reported the panic of its inhabitants and so prepared the Hebrews to believe God's word, when through Joshua he announced a bloodless victory here at the beginning of their conquest. Without a blow struck Jericho fell, and all its inhabitants were "devoted," at Jehovah's strict command. Even their wealth was to be "devoted," that is, the cattle slain and the goods added to the treasury of the sanctuary. Only Rahab, who had saved the spies, and her family were excepted. One man, Achan, disobeyed the ban on private spoils. His covetousness and deception, revealed by Israel's defeat in the expedition against Ai which followed the fall of Jericho, and detected by the use of the sacred lot, was punished by the execution of all who were privy to the crime. Better success attended the second attempt to take Ai. With these two cities reduced, Jericho at the bottom and Ai at the top of the valley leading up from the Jordan floor to the central highland, Joshua was in a position to attack anywhere without fear of being outflanked. Middle, south, and north was the order commended by military considerations. Accordingly those cities which, because in the middle of the land, felt themselves the most immediately threatened, took the first steps to avert the menace. A group of five towns lying just north of Jerusalem, with Gibeon at their head, succeeded by a ruse in getting a treaty of peace from Joshua. The Gibeonites deceived Joshua by representing themselves as having come from a great distance to seek an alliance. Joshua's pride was flattered and he fell a victim to the trick. The consequences were serious, for these Canaanites, though reduced to vassalage, remained as aliens in the heart of the land, and cut off the southern from the northern tribes of Israel. A confederacy of the chief cities in the region south of Gibeon, headed by the king of Jerusalem, determined to strike the first blow. But their campaign against the Gibeonites, now the allies of Israel, ended in a quick advance by Joshua and his complete subjugation of all these cities, the humiliation and death of their kings, and the "devotion" of the inhabitants who fell into his hands. A similar campaign followed in the north, with the city of Hazor at the head of the Canaanite forces. At the "waters of Merom," a small lake a few miles north of the Sea of Galilee, a surprise attack by Joshua deprived his enemies of their advantage in horsemen and chariots on the level ground they had selected for battle, and resulted in the utter rout of the Canaanites and the general slaughter of every soul that did not escape by flight from the "devoted" towns. Thus from Mount Hermon on the north to the wilderness of the wandering on the south, the whole land had been swept over and reduced to impotence by the Hebrew invader. It was time to apportion it now to the several tribes. This was accomplished under the direction of Joshua and Eleazar. Judah and Joseph, the two strongest tribes, were assigned, the one to the south and the other to the north of the main mountain mass. Levi's inheritance was to be "the Lord," that is, the religious tithes, and his dwelling was to be "among his brethren," that is, in designated towns throughout all the land. A commission of three representatives from each of the seven other western tribes divided the rest of the conquered territory into seven fairly equal parts. These then were assigned to the seven tribes by lot at the tabernacle at Shiloh. As for the eastern tribes, when they returned to their homes across the Jordan, they built an altar at the ford, as a permanent "witness" to the unity of all the sons of Jacob, however the deep gorge of the Jordan might cut them off from one another. At Shechem, where Abraham built his first altar in Canaan, Joshua had renewed the covenant between the people and their God as soon as he had secured control of Mount Ephraim, the middle highlands. He had not only read the Law of Moses to all the people here, but also inscribed it on stones for the sake of permanence and publicity. And now, when the conquest was complete and Joshua was nearing his end, he reassembled the people at the same spot, to remind them there of that solemn covenant, and to leave with them his final charge of fidelity to their God and his one central sanctuary. QUESTIONS ON LESSON V 1. How was Joshua specially fitted to succeed Moses as leader of Israel? 2. Which tribes received their inheritance east of the Jordan? How did these show their sense of the unity of all Israel (_a_) at the beginning, and (_b_) at the close of the conquest? 3. What justification can be urged for the stern measures which Israel took with the Canaanites and their possessions? 4. What was the plan of Joshua's campaign, and what relation did the capture of Jericho and Ai bear to it? 5. How did the men of Gibeon deceive Joshua, and why? What lasting damage was caused by his treaty with them? 6. Locate on a map the inheritance of each of the tribes. LESSON VI The Period of the Judges The Books of Judges and Ruth In Egypt, Israel had grown from a family into a folk. In the wilderness the folk had become a nation. In the conquest the nation had gotten its home. But in the period of the Judges which followed the conquest this steady advance seemed interrupted. What do we find at this time? We find a loose confederacy of tribes, aware of their common origin, yet too jealous of local names and rights to combine for a common end, too selfish to help one another until the danger of one has become a tragedy for all. The nature of the land the Hebrews had occupied helped this divisive tendency. The great gash of the Jordan Valley, its bed two or three thousand feet below the mountain country on either side, cut off the eastern minority from the western majority. In the west a plain separated the foothills of the central range from the seashore. This plain not only contained enemies like the Philistines whom only a united Israel could have conquered, but also quickly altered the type of its Hebrew settlers. Right across the mountain belt from the sea to the Jordan stretched an almost unbroken plain (Esdraelon), varying from sea level to the lower level of the Jordan. This cut off the mountaineers to the north (Galilee) from those to the south (Ephraim). And a glance at any physical map will show how even in the mountain country deep, lateral valleys reach up from either side so far toward the center that communication from north to south is only by a series of violent grades, save along that narrow ridge in the middle where runs the highroad between Hebron, Jerusalem, Shechem, and Jezreel. Under these conditions only some strong positive force could prevent the disintegration of the Hebrew nation. Such a force the religion of Jehovah was intended to be, and would have been, if the people had remained faithful to it. It had one high priest, descendant of Aaron, and associated therefore with all the memories of Moses and Sinai. It had a single sanctuary, the seat of Ark and oracle, the center of pilgrimage three times a year. It had one law for all Hebrews, a law far superior to the codes of all other nations, and revealing the nature and will of a single moral and spiritual deity. All this provided the focus for a mighty nation, with a pure "theocracy," that is, a government by God himself. But the people did not remain faithful. They fell away in this time of the Judges. The Book of Judges, which tells the story of this period, records a long list of names, each one connected with some particular enemy of Israel, some tribe or group of tribes delivered, and some definite term of years during which the deliverer "judged" the people. On this list the most conspicuous names are those of Deborah and of Gideon in the north, of Jephthah east of the Jordan (Gilead), and of Samson in the south. Most of the other judges are little more than names to us. Deborah stands out, not only because she was a woman, but also for her wonderful "song" preserved in the fifth chapter, celebrating Barak's victory over the Canaanites near Mount Carmel. Gideon is memorable for his strategems and his persistence, and for his near approach to a real kingship, which was offered to him and his house after his victory, but which he declined, saying, "Jehovah shall rule over you." Ch. 8:23. His son Abimelech was actually termed king in and around the city of Shechem for a few years, but perished miserably for his sins. Ch. 9:6, 56. Jephthah's career was mainly concerned with the region east of the Jordan, but his admirable "apology" for Israel showed his sense of Hebrew solidarity. Samson's picturesque story, with its petty loves and hates, its riddles and its practical jokes, ended in a sacrificial death which in part redeems its meanness. But neither Samson nor any of his predecessors accomplished anything permanent. Two words of caution belong to the study of this book and of these times. First, we must not suppose that one judge necessarily follows another in point of time because his story follows the other's story in the book. Judges 10:7 shows that oppressions of different sections of the land by different enemies might be taking place at the same time, and suggests that the figures assigned to each judge at the close of his story cannot safely be added together to find the total length of this period. And second, those figures themselves (nearly always forty or eighty) are to be taken as "round numbers," rather than as precise data such as we look for to-day to make out a table of chronology. In the same way the four hundred and eighty years of I Kings 6:1 is evidently intended as twelve times forty years, to represent the whole time from the Exodus to Solomon. For when we have subtracted from the beginning of it one forty-year term for the wanderings, and from the end of it three forty-year terms for Eli, I Sam. 4:18, Saul, Acts 13:21, and David, I Kings 2:11, then we have left eight forty-year terms for the Judges. Eight times forty is three hundred and twenty. Those three hundred and twenty years would then correspond with the three hundred years mentioned by Jephthah in Judg. 11:26 as dividing Moses' days from his own. Under these circumstances we are wise to wait for further light from archæology before fixing the precise date of any one of these interesting persons. There are three additions or appendices to the Book of Judges. The first of them, including chs. 17, 18, tells how the Danites came to live in the extreme north, and the origin of the idolatrous sanctuary at that city of Dan which was reckoned as the northern limit of Canaan--"from Dan to Beer-sheba." The second occupies the three remaining chapters of Judges, and records the civil war between Benjamin and the other tribes on account of "the sin of Gibeah," Hos. 10:9. And the third appendix is the story of Ruth the Moabitess which now makes a separate book in the Bible. Besides its inherent charm the story claims special notice because of the light it throws on that Bethlehem family which was soon to furnish the nation its great king, David. QUESTIONS ON LESSON VI 1. What influences made for the loss of Hebrew unity as soon as Joshua's generation was dead? 2. What forces remained to bind the tribes together? Why did not these forces suffice? 3. How were the persons selected who ruled Israel in this period? Were they "judges" in the same sense as our judges to-day? What besides? 4. What three groups of tribes tended to draw together under common leaders? Tell the exploits of one distinguished judge belonging to each of these groups. 5. With what reserve should we use the figures in this book to construct a chronology of the period? 6. Point out the relation of the book of Ruth to the closing portion of the Book of Judges. What lends Ruth peculiar historical interest? LESSON VII Samuel and Saul: Prophecy and Monarchy The First Book of Samuel Sometimes Eli and sometimes Samuel are called the last of the Judges. But neither of these was a judge in the same exclusive sense as Gideon or Samson. Eli was the high priest, but exercised the office of judge for his time. Samuel was a prophet, who also "judged Israel" in the interval between Eli's death and Saul's accession. Both men mark the time of transition between the period of the Judges and the monarchy. And the two names are most closely linked, for it was under Eli's instruction, at the sanctuary in Shiloh, that Samuel grew up. The story of Hannah and her dedication of her little son to God as a "Nazirite," I Sam. 1:11; compare Num. 6:1-8, to dwell all his life at the house of God, I Sam. 1:28, has a peculiar charm for young and old. It gives a picture of personal piety in a rude age, and thus serves to correct our idea of the times. Beginning at a very early age, I Sam. 3:1 to 4:1, Samuel became the chosen and recognized mouthpiece of Israel's God. That is the essential meaning of a prophet--one who speaks for God. Exodus 4:16 is instructive, for it shows that as Aaron was to be "a mouth" to Moses, while Moses was "as God" to Aaron, so the prophet was God's mouthpiece or spokesman. Of course a prophet was often a person who also spoke before--one, that is, who predicted what should come to pass. And the fact that his words were actually fulfilled became a proof of his divine commission, both in theory, Deut. 18:22, and in practice, Isa. 44:26. But the bulk of the prophets' messages were, like those of Samuel, addressed to their own time. They were preachers of righteousness, warners against sin, the nation's conscience, and the Lord's remembrancers. It is the chief glory of Samuel that he was not only first in the long fine of the Hebrew prophets--the most remarkable succession of men the world has ever seen--but also the founder of the prophetic order. By the prophetic order we mean the prophets as a group conscious of their solidarity, the identity of their principles and aim. Samuel gathered about his dominating personality those persons who were sympathetic with him in spirit, and who shared with him some of that power of testimony which "the word of Jehovah" conferred. They seem to have lived together, I Sam. 19:20, in communities similar to those two centuries later under Elijah and Elisha. They used musical instruments in their devotions, which were public as well as private. Ch. 10:5. They were the center of patriotic zeal as well as of religious effort. In fact, the belief in Israel's God was so evidently the bond that bound Israel together, that for the common man patriotism and religion were in danger of being regarded as one and the same thing. It is not surprising, therefore, that out of Samuel's time and from the forces which Samuel set in motion, there came two movements which changed the course of the nation's history: an outward movement for independence, and an inward movement for monarchy. A revival of religion could not fail to rouse the subjected Hebrews against their oppressors, the Philistines. The reverses they suffered in battle against their better armed and better led enemies put it into their minds to set up a king, "like all the nations." Samuel, as the national leader, was God's agent in selecting, consecrating, and establishing the first king. He chose Saul, of the tribe of Benjamin, a man of heroic proportions though of modest demeanor. Ch. 9:2, 21. His choice met the popular approval, at first with general and outward acquiescence, though with much inward reserve and individual revolt; but after his first successful campaign with universal loyalty. Ch. 10:27; 11:12-15. That first military effort of the new monarch was against the Ammonites. But a greater test remained in the menace of the Philistines, whose garrisons at strategic points in the mountains of Israel served to keep the tribes in check. Under those circumstances Saul was cautious, for he had but a small force, inadequately armed, at his disposal. But the initiative, for which all Israel waited, was taken by Saul's son, Jonathan. Unknown to his father, Jonathan, accompanied only by his armor-bearer, but encouraged by an indication of God's will and by the enemy's slackness, ch. 14:12, attacked boldly a Philistine garrison that relied too much on the natural strength of its position. He began in this way a panic in the enemy's ranks, and soon drew after him in pursuit of them not only Saul's small army but multitudes of Hebrews who in their hiding places only waited such a signal to fall upon the hated oppressor. The victory of Michmash was overwhelming, the mountain country was cleared of the Philistines, and an independent people began to enjoy the reign of their first king. Unhappily Saul did not prove himself so well equipped for the kingship in character and disposition as in personal prowess. Jealousy, natural in a king whose claim to authority was so new and weak, was heightened in Saul by a malady that induced fits of sullenness and rage. His humility and modesty of other days gave place to envy, vanity, and cruelty. Even God's express commands through the same prophet on whose divine commission Saul's claim to the throne rested were not heeded, for Samuel had to rebuke him for disobedience and only refrained from publicly rejecting him at Saul's abject entreaty. Ch. 15:30. Room was found in Saul's heart for jealousy of the popularity and success of David, ch. 18:8, the young man of Bethlehem in Judah whom at first he had loved and attached to his person, ch. 16:21. Jonathan, though heir to his father's throne and aware that David had been designated as Jehovah's choice for king, ch. 20:15, 31, had nothing but affection for David his friend. But Saul pursued David openly, after failing in repeated secret attempts to make away with him. And the close of Saul's life is marred by his vindictive pursuit of his rival, till death in battle with the Philistines at Mount Gilboa brought the first king of Israel to a miserable end and left the way open for David to become his successor. QUESTIONS ON LESSON VII 1. Who shares with Samuel the leadership of Israel in the time of transition from the judges to the kings, and what relation did he bear to Samuel? 2. What was a prophet, what is meant by the prophetic order, and what is Samuel's particular service and distinction among the prophets? 3. What motive led to the popular demand for a king, and how did Samuel as God's representative regard this demand? 4. Sketch the character of Saul. What was his achievement for Israel? Wherein did he fail? 5. Compare Saul and Jonathan in ability and character. LESSON VIII David and Solomon: Psalms and Wisdom The Second Book of Samuel; I Kings, Chapters 1 to 11; I Chronicles, Chapter 10 to II Chronicles, Chapter 9 One of Saul's sons, Ish-bosheth, for a short time after the death of his father and brothers in battle, attempted to maintain his right to succeed Saul on the throne. But when Abner, his kinsman and the head of the army, turned to David, son of Jesse, who was already reigning at Hebron as king over Judah, all the tribes followed him. Both Ish-bosheth and Abner soon perished. With his new dignity David promptly acquired a new capital, better suited than Hebron in location and strength to be the nation's center. He captured the fortress of Jebus, five miles north of Bethlehem, his old home, from its Canaanitish defenders, and enlarged, strengthened, and beautified it. Under its ancient name of Jerusalem he made it both the political and the religious capital of Israel. The Ark of the Covenant, which in Eli's time had been captured by the Philistines, had been returned by them, and for many years had rested in a private house, was regarded as the very heart and symbol of the national religion. David therefore brought it first to Jerusalem, and instead of uniting with it its former housing, the old Mosaic tabernacle, he gave it a temporary home in a tent, intending to build a splendid temple when he should have peace. But war continued through the days of David, and at God's direction the erection of a temple, save for certain preparations, was left to Solomon, David's successor. David was victorious in war. His success showed itself in the enlargement of Israel's boundaries, the complete subjection--for the time--of all alien elements in the land, and the alliance with Hiram, king of Tyre, with the great building operations which this alliance made possible. A royal palace formed the center of a court such as other sovereigns maintained, and David's court and even his family were exposed to the same corrupting influences as power, wealth, jealousy, and faction have everywhere introduced. Absalom, his favorite son, ill requited his father's love and trust by organizing a revolt against him. It failed, but not until it had driven the king, now an old man, into temporary exile and had let loose civil war upon the land. Solomon, designated by David to succeed him, did not gain the throne without dispute, but the attempt of Adonijah, another son, to seize the throne failed in spite of powerful support. The forty-year reign of Solomon was the golden age of Hebrew history--the age to which all subsequent times looked back. Rapid growth of commerce, construction, art, and literature reflected the inward condition of peace and the outward ties with other lands of culture. But with art came idolatry; with construction came ostentation and oppression; with commerce came luxury. The splendor of Jerusalem, wherein Solomon "made silver ... to be as stones, and cedars ... as the sycomore-trees," I Kings 10:27, contained in itself the seeds of dissolution. However, there are two great types of literature which found their characteristic expression in the days of David and Solomon and are always associated with their names--the psalm with David, and the proverb (or, more broadly, "wisdom") with Solomon. Kingdom, temple and palace have long since passed away, but the Psalter and the books of Wisdom are imperishable monuments of the united monarchy. The Psalms The Psalter is a collection of one hundred and fifty poems, of various length, meter, and style. As now arranged it is divided into five books, but there is evidence that earlier collections and arrangements preceded the present. Among the earliest productions, judged both by form and by matter, are those psalms which bear the superscription "of David," though it would not be safe to assert that every such psalm came from David's own pen or that none not so labeled is not of Davidic origin. Judged alike from the narrative in the book of Samuel, and from the traditions scattered in other books as early as Amos, ch. 6:5, and as late as Chronicles, I Chron. 15:16 to 16:43; ch. 25, David was both a skilled musician himself and an organizer of music for public worship. It is not surprising, therefore, to find a body of religious poems ascribed to him, which not only evidence his piety and good taste, but also, though individual in tone, are well-adapted to common use at the sanctuary. The psalms are poems. Their poetry is not simply one of substance, but also a poetry of form. Rime, our familiar device, is of course absent, but there is rhythm, although it is not measured in the same strict way as in most of our poetry. The most striking and characteristic mark of Hebrew poetic form is the parallel structure: two companion lines serve together to complete a single thought, as the second either repeats, supplements, emphasizes, illustrates, or contrasts with the first. Proverbs; Job; Ecclesiastes Poetry is also a term to which the book of Proverbs and most of the other productions of "Wisdom" are entitled. While they are chiefly didactic (that is, intended for instruction) instead of lyric (emotional self-expression), nevertheless the Wisdom books are almost entirely written in rhythmic parallelism and contain much matter unsuited to ordinary prose expression. In the Revised Version the manner of printing shows to the English reader at a glance what parts are prose and what are poetry (compare, for example, Job, ch. 2 with Job, ch. 3), though it must be admitted that a hard and fast line cannot be drawn between them. Compare Eccl., ch. 7 with Proverbs. "The wise," as a class of public teachers in the nation (see Jer. 18:18), associated their beginnings with King Solomon (Prov. 24:23; 25:1), whose wisdom is testified to in the book of Kings, as well as his speaking of "proverbs," that is, pithy sayings easy to remember and teach, mostly of moral import. I Kings 4:29-34. But the profoundest theme of wisdom was the moral government of God as seen in his works and ways. The mysteries with which all men, to-day as well as in ancient times, must grapple when they seek to harmonize their faith in a just and good God with such undeniable facts as prosperous sinners and suffering saints, led to the writing of such books as Job (the meaning of a good man's adversities) and Ecclesiastes (the vanity of all that mere experience and observation of life afford). In the case of these Wisdom books, as in that of the Psalms, the oldest name--that of the royal founder--is not to be taken as the exclusive author. Solomon, like David, made the beginnings; others collected, edited, developed, and completed. QUESTIONS ON LESSON VIII 1. In what tribe and town did David first reign as king? How did he secure a new capital when he became king of all Israel? How and why did he make this the religious capital also? 2. What advantages and disadvantages did David's continual wars, and his imitation of other kings' courts, bring to him, his family, and his people? 3. What was David's part in the development of religious poetry? How does Hebrew poetry differ generally from English poetry in form? Name the books of the Old Testament written chiefly or wholly in poetry. 4. Who built the first Temple? Who were "the wise" in Israel, whom did they venerate as their royal patron, and what did they aim to accomplish by their writings? LESSON IX The Kingdom of Israel I Kings, Chapter 12 to II Kings, Chapter 17 With the death of Solomon came the lasting division of the tribes into two kingdoms, a northern and a southern, known as the Kingdom of Israel and the Kingdom of Judah. Rehoboam on his accession announced a policy of repression and even oppression that alienated completely the loyalty of Ephraim and the other northern tribes, which were never attached to the house of David in the same way as the tribe of Judah was. Under a man of Ephraim, therefore, Jeroboam the son of Nebat, who in earlier years had challenged even Solomon's title, the ten tribes revolted from Rehoboam and established a separate state. Rehoboam found himself too weak to prevent this secession, and he and his descendants of David's dynasty had to content themselves with the narrow boundaries of Judah. To be sure, in Jerusalem they possessed the authorized center of public worship for the whole nation. It was to offset this advantage that Jeroboam made Bethel, that spot associated in the minds of the people with the patriarchs themselves, his religious capital. And, influenced perhaps by the Egyptian example of steer worship (for he had long lived as a fugitive in Egypt in Solomon's reign), he made golden steers and placed them in the sanctuary at Bethel and in that at Dan in the extreme north. (See close of Lesson VI.) To these places and under these visible symbols of brute force, Jeroboam summoned his people to worship Jehovah. It was the old national religion but in the degraded form of an image worship forbidden by the Mosaic Commandments. A throne thus built on mere expediency could not endure. Jeroboam's son was murdered after a two years' reign. Nor did this usurper succeed in holding the throne for his house any longer than Jeroboam's house had lasted. At length Omri, commander of the army, succeeded in founding a dynasty that furnished four kings. Ahab, son of Omri, who held the throne the longest of these four, is the king with whom we become best acquainted of all the northern monarchs. This is partly because of the relations between Ahab and Elijah the prophet. Ahab's name is also linked with that of his queen, the notorious Jezebel, a princess of Tyre, who introduced the worship of the Tyrian Baal into Israel and even persecuted all who adhered to the national religion. This alliance with Tyre, and the marriage of Ahab's daughter to a prince of Judah, secured Israel on the north and the south, and left Ahab free to pursue his father's strong policy toward the peoples to the east, Moab and Syria. Upon Ahab's death in battle against Syria, Moab revolted, and the two sons of Ahab, in spite of help from the house of David in Jerusalem, were unable to stave off the ruin that threatened the house of Omri. Jehu, supported by the army in which he was a popular leader, seized the throne, with the usual assassination of all akin to the royal family. His inspiration to revolt had been due to Jehovah's prophets, and his program was the overthrow of Baal worship in favor of the old national religion. Though Jehu thoroughly destroyed the followers of Jezebel's foreign gods, he and his sons after him continued to foster the idolatrous shrines at Bethel and Dan, so that the verdict of the sacred writer upon them is unfavorable: they "departed not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin." Mesha, king of Moab, II Kings 3:4, lived long enough to see his oppressors, the kings of Omri's house, overthrown and the land of Israel reduced to great weakness. (See article "Moabite Stone" in any Bible dictionary.) Jehu's son, Jehoahaz, witnessed the deepest humiliation of Israel at the hands of Syria. But it was not many years after Mesha's boasting that affairs took a complete turn. Jehu's grandson, Jehoash, spurred by Elisha the prophet even on his deathbed, began the recovery which attained its zenith in the reign of Jeroboam II, fourth king of Jehu's line. Though little is told of this reign in the Book of Kings, it is clear that at no time since Solomon's reign had a king of Israel ruled over so large a territory. It was the last burst of glory before total extinction. There is a history lying between the reigns of Jeroboam I, founder of the Northern Kingdom, and of Jeroboam II, its last prosperous monarch, which has scarcely been referred to in this brief sketch of its kings. It is the history of Jehovah's prophets. Hosea; Amos; Jonah Reference has already been made to the rise of the prophetic order as such, in the time of Samuel. (Lesson VII.) With each crisis in the affairs of the nation God raised up some notable messenger with a word from him to the people or to the ruler. But all along the fire of devotion to God and country was kept alive by humbler, unnamed men, who supplied a sound nucleus of believers even to this Northern Kingdom with its idolatrous shrines and its usurping princes. I Kings 18:4; 19:18. The greatest names are those of Elijah and Elisha. The earlier struggle to keep Israel true to Jehovah focuses in these two men, one the worthy successor of the other. Their time marked perhaps the lowest ebb of true religion in all the history of God's Kingdom on earth. It is no wonder, therefore, that such stern, strong men were not only raised up to fight for the God of Moses and Samuel and David, but also endowed with exceptional powers, to work wonders and signs for the encouragement of the faithful and the confounding of idolators and sinners. Such was the purpose of their notable miracles. Elijah and Elisha wrote nothing. But in their spirit rose up Hosea and Amos a century later--men who have left a record of their prophecies in the books that bear their names. Denunciation of sin, especially in the higher classes, announcement of impending punishment for that sin, and promise of a glorious, if distant, future of pardon, peace, and prosperity through God's grace and man's sincere repentance--these things form the substance of their eloquent messages. Hosea is noteworthy for his striking parable of a patient husband and a faithless wife to illustrate God's love and Israel's infidelity. Amos, himself a herdsman from Judah sent north to denounce a king and people not his own, is startling in the suddenness with which he turns the popular religious ideas against those who harbor them. See, for example, ch. 3:2, where Amos makes the unique relation between Jehovah and Israel the reason, not for Israel's safety from Jehovah's wrath, as the people thought, but for the absolute certainty of Israel's punishment for all its sins. These two prophets, the last of the Northern Kingdom, had the melancholy duty of predicting the utter overthrow of what the first Jeroboam had set up in rebellion and sin two centuries before. QUESTIONS ON LESSON IX 1. When, why, and under whose lead did the ten tribes break away from the house of David? 2. Outline the fortunes of the kings of Israel from Jeroboam I to Jeroboam II. 3. Who were the outstanding prophets in the Northern Kingdom, and what was the substance of their messages? LESSON X The Kingdom of Judah, to Hezekiah I Kings, Chapter 12 to II Kings, Chapter 17; II Chronicles, Chapters 10 to 28; Obadiah; Joel; Micah; Isaiah (in part) The revolt of Jeroboam and the ten northern tribes reduced the dominion ruled by Rehoboam, grandson of David, to narrow bounds. Before his disastrous reign was over, Judah was still further humiliated by an invasion under Shishak, a Pharaoh of the twenty-second dynasty of Egypt, who despoiled Jerusalem of the treasures which Solomon had amassed. After the death of Rehoboam and the short reign of his son, Abijam, Judah was ruled successively by Asa and Jehoshaphat, each succeeding his father peacefully and each reigning long and, on the whole, prosperously. Another invasion from the south which threatened to be as disastrous as that of Shishak, under "Zerah the Ethiopian" was repelled by Asa. Internal reforms, both religious and civil, were carried out by these vigorous rulers. The natural rivalry and intermittent warfare between north and south, which had arisen through the division under Rehoboam, ceased for a time after Jehoshaphat entered into alliance with King Ahab and took Athaliah, Ahab's daughter, as wife for his son Joram. The kings of Samaria and Jerusalem made common cause against Syria and Moab, and a temporary success seemed to crown the new policy. But prophets of Jehovah repeatedly warned the king who sat on David's throne of the danger to the true religion from such an alliance with Baal worshipers. It was not long before their warnings were justified by the facts. Athaliah, Joram's queen, was the daughter not only of Ahab but also of Jezebel and brought with her to Jerusalem the fierce spirit and heathen habits of her Tyrian mother. King Ahaziah her son lost his life through his close association with King Jehoram of Israel, his uncle, for Jehu made away with both kings at the same time, and with all the princes of Judah, kinsmen of Ahaziah, on whom he could lay his hands. The old tigress at Jerusalem, Athaliah, now turned upon her own flesh and blood, the children of Ahaziah, and murdered them all so as to secure the power for herself. One grandson alone, the infant Joash, escaped, saved by an aunt who hid him and his nurse from the cruel queen mother. Six years later this child was proclaimed king in the Temple courts by Jehoiada, the high priest. Athaliah was slain, and a new era began in Judah with the destruction of Baal worship and the repair of Jehovah's Temple. Joash was too weak to do more than buy off the king of Syria when his army threatened Jerusalem, and he himself met his death in a conspiracy. The same fate befell his son Amaziah, after a reign that promised well but was wrecked on the king's ambition to subdue the Northern Kingdom under him. Uzziah (or Azariah) succeeded to the throne, though for half of his long reign he and his kingdom seem to have been in a state of vassalage to Jeroboam II, the powerful ruler of Israel. The latter part of Uzziah's reign was more prosperous, in spite of the king's pitiable state--for he was stricken with leprosy and had to live apart. It was on this account that he associated his son Jotham with himself, and during the sixteen years of Jotham's reign--most of which was included within the long nominal reign of Uzziah--the Philistines, Ammonites, and Arabians were defeated in warfare, while considerable building both in and out of the capital helped to prepare the little kingdom for the troublous days just ahead. The mighty kingdom of Assyria, with its capital at Nineveh on the Tigris River, was the force which God used to punish his faithless people. Lying beyond the kingdoms of Syria, Israel's nearest neighbors on the north, Assyria was not at first felt to be the menace which in the end it proved to be. Whenever Assyria was strong, Syria was weak, and the king in Samaria could breathe freely. But there came a day when a king of unusual power ascended the throne at Nineveh, Tiglath-pileser (or Pul, as he was also called, see II Kings 15:19, 29), and the fate of both Syria and Israel was sealed. Ahaz, the son of Jotham who had just died, saw in this Assyrian the means of delivering Judah out of the hands of Pekah, king of Israel, and Rezin, king of Syria, who had joined forces to capture Jerusalem and put a king of their own on the throne of David. By a great present Ahaz bought the support of Tiglath-pileser, who sent an army to attack Judah's foes. Syria was devastated, the inhabitants were carried away captive from all the eastern and northern parts of Israel (Gilead and Galilee), Phoenicia and Philistia were overrun, and Ahaz, among other kings, went to Damascus in person to do homage to this irresistible conqueror. In the Northern Kingdom, reduced now to little more than the central highlands of Ephraim and Manasseh, Hoshea, a protegé of the Assyrian king, reigned for a few years. But he and his foolish advisers, unable to read the signs of the times, looked to Egypt for help and revolted. This time the end had come. Shalmaneser, now on the Assyrian throne, came against Samaria, and after a siege lasting almost three years, took and destroyed it. The whole population was carried away, after the drastic policy of deportation practiced by Assyria, and an alien population was introduced to take their places. Thus ended the Northern Kingdom after lasting a little over two centuries. And thus began that strange mixed people, known as the Samaritans, who settled in the central part of the Holy Land. The effect of Israel's doom upon the minds of the king and people of Judah may be imagined. From the pages of Micah and Isaiah, contemporary prophets in Judah, can be seen how God was speaking to Judah through the ruin of Israel. Ahaz's policy of relying on human help from Assyria instead of divine help from Jehovah was refuted by its outcome. With Syria and Samaria ruined, there lay nothing between Jerusalem and the Assyrian. And it is in Hezekiah's reign--the next after that of Ahaz--that the ruthless conqueror from Nineveh is found overrunning Judah itself. How king, prophet, and people met that crisis will begin the next lesson, for it belongs to the period when the Southern Kingdom is all that remained of the organized Hebrew nation in Palestine. QUESTIONS ON LESSON X 1. What were the relations between the kingdoms of Judah and Israel in general? 2. Who altered these relations for a time? How? With what consequences for Judah's politics and religion? 3. Who was Joash, and how did he come to the throne? 4. What was the occasion of Judah's first intimate contact with Assyria? Discuss Ahaz's policy in the light of Isa. 7:1-9. 5. What were the stages in the downfall of the Northern Kingdom? What became of the conquered people, and who replaced them? See II Kings, ch. 17. LESSON XI Judah, from Hezekiah to the Exile II Kings, Chapters 18 to 25; II Chronicles, Chapters 29 to 36; Isaiah (in part); Nahum; Habakkuk; Zephaniah; Jeremiah; Lamentations; Ezekiel, Chapters 1 to 32 Although outwardly Judah appeared to be the same after the fall of the Northern Kingdom as before, it was not so. A very different situation confronted Hezekiah from that which had confronted his father Ahaz when he called on Assyria for help against Syria and Israel. Now there were no "buffer states" between Assyria's empire and little Judah. And it was only a score of years after Samaria fell when Jerusalem felt the full force of Assyria. Sennacherib, fourth in that remarkable list of the six kings[1] who made Nineveh mistress of Asia, sent an army to besiege Jerusalem, with a summons to Hezekiah to surrender his capital. [1] Tiglath-pileser, 745-727 B.C.; Shalmaneser, 727-722; Sargon, 722-705; Sennacherib, 705-681; Esar-haddon, 680-668; Ashurbanipal, 668-626. A different spirit ruled this king. Isaiah, the same great prophet who had counseled Ahaz to resist Pekah and Rezin but had failed to move him to faith in Jehovah, found now in Ahaz's son a vital faith in the God of Israel in this far sorer crisis. In response to that faith Isaiah was commissioned by God to assure king and people of a great deliverance. The case, to all human seeming, was hopeless. But the resources at God's disposal are boundless, and at one blow "the angel of Jehovah" reduced the proud Assyrian host to impotency and drove them away in retreat. II Kings 19:35. Scribes who record the achievements of ancient monarchs are not accustomed to betray any of the failures of their royal heroes. But between the lines of Sennacherib's records we can read confirmation of the Bible's report of some great catastrophe to Assyrian arms. Jehovah rewarded the faith of his people in him. The seventh century before Christ, which began just after this event, witnessed both the rise of Assyria to its greatest height, and its sudden fall before the Chaldeans, a people from the Persian Gulf, who succeeded in mastering ancient Babylon and in winning for it a greater glory than it had ever known in former times. Even in Hezekiah's reign these Chaldeans, under their leader Merodach-baladan, were already challenging the supremacy of Nineveh, and in doing so were seeking allies in the west. When the king of Judah yielded to the dictates of pride and showed to these Chaldean ambassadors his treasures, Isaiah announced to him that the final ruin of Judah was to come in future days from this source, and not from Nineveh as might then have been anticipated. Manasseh, Hezekiah's successor, was indeed taken as a captive to Babylon for a time, but the captor was a king of Assyria. II Chron. 33:11. Manasseh was thus punished for his great personal wickedness, for he is pictured as the worst of all the descendants of David, an idolator and a cruel persecutor. Yet his reign was long, and at its close he is said to have repented and turned to Jehovah. But this did not prevent his son Amon from following in his evil ways. A revolt of the people within two years removed Amon, however, and set his young son, Josiah, upon the throne. Josiah's reign is important for the history of Judah. By putting together all that can be gleaned from Kings, Chronicles, and the prophets, it can be seen that Josiah gradually came more and more under the influence of the party in Judah that sought to purge the nation of its idolatry and bring it back, not merely to the comparatively pure worship and life of Hezekiah's and David's days, but to an ideal observance of the ancient Law of Moses. The climax in the progressive reformation in Judah was reached in Josiah's eighteenth year, 622 B.C., when the king and all the people entered into a "solemn league and covenant" to obey the Law of Moses both as a religious obligation and as a social program. The Law book which was found while workmen were restoring the Temple passed through the hands of Hilkiah, the high priest, who therefore committed himself, together with the priests, to this reform. And what the true prophets of Jehovah thought of it may be seen, for example, from Jer., ch. 11, which tells that this prophetic leader preached in the streets of Jerusalem and through the cities of Judah, saying, "Hear ye the words of this covenant, and do them." Josiah attempted to attach to Jerusalem all those elements in the territory of the former kingdom of Israel which were in sympathy with Jehovah's Law, and at Bethel itself he defiled the old idolatrous altar and slew its priests. In fact, it was on northern ground, at Megiddo, that Josiah met his tragic end and the new wave of patriotic enthusiasm was shattered, when, in battle against Pharaoh-necho and a great Egyptian army, the king of Judah was killed. Josiah's four successors were weak and unworthy of David's line. After Jehoahaz, the son whom the people put on the throne to succeed Josiah, had been removed by Necho, Jehoiakim, another son, reigned for eleven years. He owed his throne to the Pharaoh and was at first tributary to him. But early in his reign came the first of many campaigns of the Chaldeans into Palestine, as Nebuchadnezzar, master of Asia, extended his power farther and farther south after crushing the Egyptians at Carchemish in 605 B.C. Jehoiakim had to bow to Nebuchadnezzar's yoke and seems to have lost his life in a fruitless attempt to shake it off. A great number of the leaders of Judah, nobles, priests, soldiers, and craftsmen, were deported, together with Jehoiachin, the young son of Jehoiakim, who had worn the crown but three months, 598 B.C. For eleven years more, however, the remnant of Judah maintained a feeble state under Zedekiah, a third son of Josiah and the last of David's line to mount the throne. In spite of his solemn oath to the king of Babylon and in the face of the express warnings from Jehovah through his prophets Jeremiah and Ezekiel, this weak and faithless king revolted from Babylon, put his trust in the Egyptian army, and prepared to stand a siege. But Jerusalem's end had now come, as Samaria's had come before, and through a breach in the northern wall the Chaldean army entered; the king fled and was captured, blinded, and deported, and the whole city, including houses, walls, gates, and even the Temple--that famous Temple of Solomon which had stood nearly four centuries--was totally destroyed, 587 B.C. All that remained of the higher classes, together with the population of Jerusalem and the chief towns, were carried away to Babylonia, to begin that exile which had been threatened even in the Law, and predicted by many of the prophets, as the extreme penalty for disobedience and idolatry. QUESTIONS ON LESSON XI 1. How did the fall of Samaria affect the Kingdom of Judah? 2. How did Hezekiah meet the threats of Sennacherib? What was the outcome? 3. Which king carried through a reformation of religion? What was the basis of the covenant he imposed on Judah? How did he meet his end? 4. Describe the relations of the Chaldeans to Judah in the time of Hezekiah, of Jehoiakim, of Zedekiah? 5. When did Jerusalem fall? Did it fall unexpectedly and without warning? LESSON XII The Exile and the Restoration Ezekiel, Chapters 33 to 48; Daniel; Ezra, Chapters 1, 2 When the northern tribes were carried away by Assyria they lost their identity in the mass of the nations. Only individuals from among them attached themselves to the organized nucleus of Judah. From that time the one tribe of Judah stood out so prominently as representative of the whole nation, that "Jew" (that is, man of Judah) has been equivalent to Hebrew. Paul says that he was of the tribe of Benjamin; the aged prophetess Anna is said to have been of the tribe of Asher, Luke 2:36, and all the priests were of course of the tribe of Levi; yet long before New Testament times all such Israelites were commonly referred to as "Jews." Judah did not lose its identity among the nations when Jerusalem fell. The Jews who were not deported, among them the prophet Jeremiah, were put under the government of a certain Jewish noble, Gedaliah, who ruled the land from Mizpah as representative of the great king. Many fugitives returned to live under his sway when they found that it was beneficent. But Gedaliah was soon murdered by a prince of David's house, whom the king of Ammon had set on to do this mischief and then received and protected. The other Jewish leaders feared to remain within reach of the king of Babylon after this insult to him, and against the warnings of Jeremiah they all went down to Egypt. That removal ended all organized Jewish life in Palestine for nearly half a century. In Babylon, however, an event occurred long before that time had elapsed, which marked the political recognition of Judah's separate identity as a nation. That event was the release of Jehoiachin from prison by the new king of Babylon, Evil-merodach, successor of Nebuchadnezzar. Jehoiachin, it will be remembered, was the unfortunate prince of David's line who held the throne only three months after his father Jehoiakim's death and was then deported to Babylon in 598. From that time on, through all the remainder of Nebuchadnezzar's long reign, he had been imprisoned in Babylon. But now he was not only released, but given a pension from the royal treasury for the rest of his life and a standing superior to all the other captive princes in Babylon. This was in 562, and many Jewish hearts must already have begun to beat with fresh hope, as the old loyalty to David's house flamed up, and the promises of a restoration recorded in the old Law and the Prophets were echoed by the prophet of the Exile, Ezekiel. This man, himself a priest by birth, had been carried to Babylon at the same time as Jehoiachin, and through all those years of doom had there preached to his countrymen, first to the portion exiled with him while Jerusalem still stood, but after 587 to the whole people united in a common catastrophe. His voice had even reached to Jerusalem, as he joined Jeremiah in reminding King Zedekiah of his oath to Nebuchadnezzar. With the elevation of Jehoiachin and the stirring of the national hopes, Ezekiel became the prophet of hope. He pictures the breath of Jehovah stirring to life the dry bones in the valley of death. Ezek., ch. 37. And he warns the optimistic people that only as God takes away from them their old stony heart and gives them a heart of flesh, and sprinkles clean water upon them to cleanse them from their pollution through idolatry, can they be fit to form the new community wherein God shall indeed reign. Ch. 36:25, 26. What such a community might outwardly and visibly resemble, Ezekiel pictures in a long, detailed, descriptive vision wherewith his book closes. Chs. 40 to 48. Another outstanding Jew of the Exile was a man of an entirely different type. Daniel, a noble youth carried away from Judah to Babylon at the first clash of Nebuchadnezzar's armies with the Jews, 605 B.C., and brought up at the court, succeeded through interpreting a dream of the king in attracting his notice and winning his favor, much as Joseph had done in ancient Egypt. Dan., ch. 2. From his position of political power, Daniel was able, doubtless, to minister to the interests of his brethren, the Jewish exiles. Possibly it is to him that Jehoiachin owed his astonishing reversal of fortune. At any rate Belshazzar, the last ruler of the Chaldean state, still maintained Daniel in power, in spite of the very solemn warning of ruin to that state which Daniel fearlessly pronounced. Ch. 5. When the Persians succeeded the Chaldeans as masters of Babylon, this Jewish statesman still held his high post, and retained it in spite of the bitter enmity of officials who used his Jewish faith as a handle against him. Ch. 6. In fact, there is no better way to understand the favor accorded the Jews by Cyrus, the Persian conqueror, and the edicts preserved in Ezra 1:2-4; 6:3-5, than by supposing that Daniel, who had the king's ear, brought to his attention the earlier prophecies of Jeremiah and of other spokesmen for Jehovah, God of the Jews. Certainly, however the affair was managed, it turned out entirely to the Jews' liking. All who were willing to return to Palestine were permitted and encouraged to go. They were assisted by the gifts of their brethren who could not, or would not, leave Babylon. They bore back with them the old vessels for the service of the sanctuary which Nebuchadnezzar had carried off. And, best of all, they took with them royal authority to erect the Temple of Jehovah on its ancient site, at the expense of the king of Persia, that is, out of taxes and tribute he remitted. At their head went a prince of the old royal house, and a high priest who was grandson of that high priest whom Nebuchadnezzar had executed half a century before. Their number totaled forty-two thousand three hundred and sixty, with enough slaves in addition to make the entire company number nearly fifty thousand. Their purpose was threefold: to reoccupy the Holy Land, to rebuild Jerusalem, and to erect a temple where Solomon's Temple had stood. We should be likely to rate the importance of these three objects in the same order as that in which they have just been named. But not so the believing Jew. It was above all else the sacred house of his God that he wanted to see restored, so that the prescribed sacrifices of the Law might be resumed, the nation's sin might thus be atoned for, and God might once more visibly dwell among his people. All else was in order to this one great end. The origin of Judaism, which lies in the movements of this time, cannot be understood unless this supreme motive is clearly grasped. How Judaism developed under the new conditions will be the subject of the next lesson. QUESTIONS ON LESSON XII 1. What is meant by "a Jew"? 2. How did government of Hebrews by a Hebrew come to an end in Palestine for the first time since Saul's day? 3. What was the first political event to arouse the exiled Jews from their depression? 4. Compare Ezekiel and Daniel in their personality, position, and audience. 5. When Cyrus captured Babylon in 539, what did he do for the Jews, and how came he to do it? 6. How many Jews returned to Palestine under Cyrus, and what was their uppermost motive? LESSON XIII The Jewish State Under Persia Ezra, Chapters 3 to 10; Esther; Nehemiah; Haggai; Zechariah; Malachi For two centuries Judea, like the rest of western Asia, was under the domination of the Persians, whose great royal names, Cyrus, Darius, Xerxes, Artaxerxes, are familiar to every student of history. The Old Testament spans one of those two centuries of Persian rule, 539-430, while for the other century, 430-332, we are dependent for the little we know about the Jews upon some documents recently discovered in Egypt, an occasional notice in classical historians, and the brief narrative of Josephus, the Jewish historian of the first Christian century. Even in the century covered by the books of the Bible there are long stretches of silence separating periods that are fairly reported. First comes the time of Zerubbabel and Jeshua, the leaders, civil and religious, under whom the Jews returned and erected the Temple. This story carries us, though with a seventeen-year gap in its midst, from 538, the year after Cyrus took Babylon, to 515, the sixth year of Darius the Great, and is recorded in the first six chapters of the book of Ezra. To help us in understanding this time we have also the prophecies of Haggai and Zechariah, though the last six chapters of Zechariah belong to another age. After the completion of the new Temple the curtain falls on Judea and, save for a single verse, Ezra 4:6, we hear no more of it for fifty-seven years. However, the interesting story of Esther belongs in these years, for the Ahasuerus of the Bible is the Xerxes of Greek history--that vain, fickle, and voluptuous monarch who was beaten at Salamis and Platæa. The Jews must have been a part of the vast host with which he crossed from Asia to Europe. But the drama unfolded in the book of Esther was played far from Palestine, at Susa, the Persian capital. With the seventh year of the next reign--that of Artaxerxes I--the curtain rises again on Judea, as we accompany thither the little band of Jews whom Ezra, the priestly "scribe," brought back with him from Babylonia to Jerusalem. This account is found in the last four chapters of the book of Ezra, most of it in the form of personal reminiscences covering less than one year. The curtain falls again abruptly at the end of Ezra's memoirs, and rises as abruptly on Nehemiah's memoirs at the beginning of the book which bears his name. But there is every reason to believe that the letters exchanged between the Samaritans and the Persian court, preserved in the fourth chapter of Ezra, belong to this interval of thirteen years between the two books of Ezra and Nehemiah. For this alone can explain two riddles: first, who are "the men that came up from thee unto Jerusalem," Ezra 4:12, if they are not Ezra and his company, ch. 7? And second, what else could explain the desolate condition of Jerusalem and Nehemiah's emotion on learning of it, Neh. 1:3, if not the mischief wrought by the Jews' enemies when "they went in haste to Jerusalem," armed with a royal injunction, and "made them to cease by force and power"? Ezra 4:23. Some persons are inclined to date the prophet Malachi at just this time also, shortly before Nehemiah's arrival. But it is probably better to place the ministry of this last of the Old Testament prophets at the end of Nehemiah's administration. Nehemiah's points of contact with Malachi are most numerous in his last chapter, ch. 13, in which he writes of his later visit to Jerusalem. Compare Neh. 13:6 with ch. 1:1. In Cyrus' reign the great Return was followed immediately by the erection of an altar and the resumption of sacrifice. Preparations for rebuilding the Temple, however, and even the laying of the corner stone, proved a vain beginning, as the Samaritans, jealous of the newcomers and angered by their own rebuff as fellow worshipers with the Jews, succeeded in hindering the prosecution of the work for many years. Ezra 3:1 to 4:5. It was not until the second year of Darius' reign, 520, nearly two decades later, that the little community, spurred out of their selfishness and lethargy by Haggai and Zechariah, arose and completed the new Temple, in the face of local opposition but with royal support. Ch. 4:24 to 6:15. Fifty-seven years later, in the seventh year of Artaxerxes, 458, came Ezra with some fifteen hundred men, large treasures, and sweeping privileges confirmed by a royal edict, the text of which he has preserved in the seventh chapter of his book. He was given the king's support in introducing the Law of God as the law of the land, binding upon all its inhabitants, whom he was to teach its contents and punish for infractions of it. How Ezra used his exceptional powers in carrying out the reform he judged most needed--the dissolution of mixed marriages between Jew and Gentile forbidden by the Law--is told in detail in his own vivid language in chs. 9, 10. It helps us to understand Malachi's zeal in this same matter. Mal. 2:11. And the difficulty of this reform appears also from Nehemiah's memoirs, since the same abuse persisted twenty-five years after Ezra fought it. Neh. 13:23-27. After the failure to fortify Jerusalem recorded in Ezra 4:8-23, Nehemiah, a Jew in high station and favor at Artaxerxes' court, obtained from his king a personal letter, appointing him governor of Judea for a limited time, with the special commission to rebuild the walls and gates of Jerusalem. The same bitter hostility which the Samaritans and other neighbors in Palestine throughout had shown toward the returned Jews, reached its climax in the efforts of Sanballat and others in public and private station to hinder Nehemiah's purpose. But with great energy and bravery, and with a personal appeal and example that swept all into the common stream of patriotic service, Nehemiah built the ruined walls and gates in fifty-two days, instituted social reforms, ch. 5, and imposed a covenant on all the people to obey the Law which Ezra read and expounded. Chs. 8 to 10. Elements in the little nation that joined with his enemies to discredit and even to assassinate him were banished or curbed. The origin of the peculiar sect of the Samaritan is connected with Nehemiah through his rigor in banishing a grandson of the high priest who had married Sanballat's daughter. This disloyalty of the priesthood is also one of Malachi's chief indictments against his nation, and the basis of his promise that a great reformer, an "Elijah," should arise to prepare the sinful people for the coming of their God. QUESTIONS ON LESSON XIII 1. How long after the Return was the Temple finished? Who hindered? Who helped? 2. What are the scene and the date of the book of Esther? 3. Compare the return of the Jews to Jerusalem under Ezra with that under Zerubbabel (_a_) in date, (_b_) in numbers, (_c_) in purpose and result. 4. Tell the story of Nehemiah: the occasion of his return, his enemies, his achievements. In what did Ezra help him? 5. Associate the ministry of the three prophets of this period after the Exile with the leaders and movements they respectively helped. LESSON XIV Israel's Religious Life It has often been said that while civilization owes its art and letters to Greece and its law and order to Rome, it owes its religion and ethics to Palestine. This is true, within limits, provided we understand that what Israel contributed was not the product of its "native genius for religion," but was due to the persistent grace of its God, who took this "fewest of all peoples" and made of it the custodian of his revelation and the cradle of his redemption for the whole world. When, however, the Hebrew claimed preëminence through these two things, a saving God and a righteous Law, it was no idle boast. So Moses eloquently asks in Deuteronomy: "What great nation is there, that hath a god so nigh unto them, as Jehovah our God is whensoever we call upon him? And what great nation is there, that hath statutes and ordinances so righteous as all this law, which I set before you this day?" Deut. 4:7, 8. Religion as developed in Israel had two sides, an inward and an outward. On its inward side it consisted of a faith in Jehovah cherished in the hearts of the people, together with the sentiments of reverence and love, and the purposes of loyalty and consecration, which grew out of that faith. On its outward side religion consisted of certain objects and ceremonies, adapted to express by act and symbol the relation between God and his people. But there is also another distinction often made in speaking of religion, the distinction between individual religion and national religion. Each member of the Hebrew nation held a personal relation to his God. The Law of God addressed him individually as it said to him, "Thou shalt not." And, on a still higher level, Moses summed up that Law for him in these memorable words, "Thou shalt love the Lord thy God with all thy heart." Yet the entire body of Israel, as such, held a relation to God which his spokesmen are continually trying to illustrate and enrich by all sorts of figures. God is Israel's "Rock," "Possessor" or "Purchaser," "Redeemer," "Father"--until Isaiah can even say to the nation, "Thy Maker is thy husband," and Hosea and Ezekiel can portray God's dealings with Israel under the allegory of a marriage. It would be a mistake, however, to suppose that all the inward religion was individual and all the outward religion national. There was provision in the ceremonial law, not only for sacrifices on a national scale, like those of the day of atonement, but also for each man to express outwardly his own penitence or devotion or gratitude or obligation to God by means of a personal sacrifice, publicly offered but privately planned and provided. And, on the other hand, the psalms and the prophets cannot be understood, unless we realize the general religious life of the nation that lies back of these highly individual forms of expression. That was why, when David thinking of himself could write, "The Lord is my shepherd," the whole people could take that sentence and the psalm it begins for use in public worship as the collective expression of Israel's trust in its God. The great fact of sin is responsible for the perversion of the true relation between these different varieties of religious life. In theory, every symbolic object and action at tabernacle or Temple was merely the outward expression of an inward idea or feeling or resolve. Every smoking sacrifice on the altar was supposed to come from an offerer drawing near to God in the sincere belief "that he is, and that he is a rewarder of them that seek after him." Heb. 11:6. But in fact the offerer was in constant danger of looking upon all the gifts and victims he brought as so many bribes with which he might buy the favor of an offended God, or, worse still, might obtain an "indulgence" to do some evil deed he planned. This is what Jeremiah means when he cries, "Will ye steal, murder, and commit adultery, and swear falsely ... and come and stand before me in this house, which is called by my name, and say, We are delivered; that ye may do all these abominations?" Jer. 7:9, 10. If the private worshiper was in danger of abusing the worship of God in this way, how much more was the priest, the professional sacrificer and celebrant, in danger of looking upon all his duties as a kind of authorized magic! "Do this external act, and that inward benefit will surely follow." "Offer this lamb, and cease to think about that black sin for which the lamb is the official price." Yes, even this: "Go and do it again, but don't forget to bring another lamb!" Is it any wonder that at length Malachi, after lashing the priests of his late day for their laziness, cynicism, and greed, cries out in Jehovah's name, "Oh that there were one among you that would shut the doors [of the Temple], that ye might not kindle fire on mine altar in vain!" Mal. 1:10. All along the course of Hebrew history we find prophets and psalmists protesting against this sinful perversion of ceremonial religion. See for example I Sam. 15:22; Ps. 40:6-8; 50; Isa. 1:10-17; Micah 6:6-8. And yet it would be a mistake to say that the prophet stood for pure and spiritual religion, and the priest for merely external, formal religion. Some of the greatest of the prophets, as Jeremiah, Ezekiel, Zechariah, were priests. And how far the prophets could become professional declaimers and deceivers may be seen, for example, from Micah 3:5-8. The Hebrew prophets, notably Amos and Hosea, are sometimes represented as the "inventors" of "ethical monotheism," that is, of religion as consisting in the worship of one God, who is the moral ideal of man and demands moral living in man. But in fact, that is precisely the basis of all genuine Old Testament religion, from the very beginning. See Heb., ch. 11. And, particularly, that is the basis of the entire Law, even of the ceremonial law. For that Law must not be judged by its sinful abuse, but by the principles of righteousness, holiness, repentance, and fellowship that underlie every article in the sanctuary, every sacrifice on the altar, every rite prescribed and observance commanded. At their best the priests were allies of the true prophets, and external religion as centering in the Temple was for the time a fitting expression of Israel's personal and national faith. If it had not been so, then such psalms as Psalms 24, 42, 65, 84, 122 could never have been written, preserved, and used. QUESTIONS ON LESSON XIV 1. What ground had Israel for "glorying"? See Rom. 9:4, 5. 2. Give illustrations to show that individual as well as national religion in Israel expressed itself externally, and that spiritual as well as ceremonial religion belonged to both the nation and the individual. 3. What sinful abuse of sacrifice were the prophets constantly attacking? Did they thereby condemn Temple, altar, priesthood, and ceremonial law in themselves? 4. Were all the prophets spiritually minded, or all the priests merely "professional"? Give instances from history of alliances between prophets and priests. LESSON XV "The Coming One" The Old Testament points forward. The whole impression it leaves upon us is that of an unfinished thing. Its history moves toward a goal outside of itself. Its religion is a religion of expectation. All its institutions are typical, that is, they represent more than themselves, because they belong to a larger order of things which appears imperfectly in them. In the last lesson we saw how priest and prophet had their own place in Israel. But both priest and prophet also typified a perfect priesthood and a perfect prophecy, to be realized under ideal conditions which were never present in those times. When, for example, Aaron made atonement for the sins of the nation once each year, as provided in Lev., ch. 16, he had to present first the blood of the bullock which was the sin offering for himself, before he presented the blood of the goat which was the sin offering for the people. But ideally, in his position as mediator between God and the sinful people, he was a sinless man; the blood of the bullock and the pure, white garments he put on were supposed to indicate that he was sinless for the moment. Nothing could be clearer than that he typified a perfect high priest for God's people, who should be really a sinless man--one who needed no mechanism of altar, victim, and dress to make him pure from personal sin. See Heb., chs. 5 to 10, especially ch. 7:26-28. Again Moses looks forward to the realization in the future of the ideal communication between God and his people typified in the prophet. "A prophet," says he, "Jehovah thy God will raise up unto thee." "From the midst of thee, like unto me." Deut. 18:15-19. This ideal prophet will perfectly hear and perfectly transmit divine truth to men. It was on the basis of this promise that many persons described our Lord as "the prophet," meaning thereby that perfect prophet promised by Moses. John 1:21, 25; 7:40. But there was another institution of Old Testament times which more than prophet or priest was associated in the people's minds with the ideal future. This was kingship. God himself was theoretically King--sole King--of Israel. Isa. 33:22. But at the entreaty of his sinful and harassed people he instructed Samuel to "make them a king." And while Samuel warned them of the evils which the monarchy would bring with it because of the sinfulness of the men who should be king, he nevertheless set up a throne that by its very nature was unique. The king of Israel was in a peculiar sense the representative of Jehovah. He ruled for God. He was his own "anointed," set apart for the exercise of supreme authority over God's people on earth and entitled to their religious as well as patriotic devotion. See, for example, Psalms 21, 101. After the failure of Saul to obey God's instructions, Samuel anointed, at God's dictation and against his own human judgment, David the son of Jesse. This man proved himself, not indeed sinless nor the ideal king, but a man after God's heart, Acts 13:22, because his dominant purpose was to do God's will. To David therefore was given the remarkable promise contained in II Sam., ch. 7. In a word, this promise was an irrevocable, eternal "covenant," granting sovereignty to David's "house"--that is, his posterity considered as a unit--over God's Kingdom on earth. The story of how men came to understand better and better the vastness of this covenant, which Isaiah calls "the sure mercies of David," ch. 55:3, forms the subject of that special Old Testament study called "Messianic Prophecy." In the psalms and in the prophecies we are able to trace a growing faith, that by an ideal king of David's line Jehovah will finally work his long delayed will in and through Israel. This Person is commonly called "the Messiah," because "Messiah" means "Anointed." Its Greek equivalent is "the Christ." While other persons also were anointed with oil when they assumed office, kings were always so anointed and the idea belongs peculiarly to kingship. By the time our Lord appeared, no other side of the work which this ideal, promised, longed-for Coming One was to do, was so prominent as that of ruling for God as the King of Israel. For this reason Jesus of Nazareth is known to all who believe in his claims as "the Christ," and such believers are thence called "Christians." This title of Christ connects Jesus with the line of David, to which he actually belonged by descent, and it also connects him with the promise to David, of which he was the heir and the fulfillment. We have thus seen that "the Coming One," Luke 7:19; John 11:27, toward whom the eyes of Israel were directed, was to be prophet, priest, and king. In all these offices and the various duties they involved he was to be the one chosen from among the people--a man therefore, "servant of the servants of God." Yet this is not all. Alongside these promises there was a promise also that Jehovah himself would come to dwell among his people. The Holy of Holies, with its Ark of the Presence and its Mercy seat for revelation and atonement, was itself typical of an ideal presence of God among men. And through psalm and prophet we can trace this promise also. Now it is terrible with its threat to sinners, and now it is glorious with its hope for the oppressed. At length in Malachi we read in the clearest words, "The Lord, whom ye seek, will suddenly come to his temple." Mal. 3:1, 5. Preceded by his "messenger" to "prepare the way before him," Israel's divine Lord himself is to come for judgment and salvation. See also Ps. 96:13; 98:9. It was not made so plain to the men of ancient Israel just how these two lines of promise were to be united, as it appears to us now in the light of later facts. But we, who worship Jesus of Nazareth not only as "Son of David according to the flesh," but as divine Lord from heaven, "in two distinct natures and one person for ever," can look back on those old prophecies of "men who spake from God, being moved by the Holy Spirit." II Peter 1:21. We can see in them God's purpose to make this great Son of David a true "Immanuel," Isa. 7:14--a Person in whom God actually is "with us." God gave to him such names as "Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace," because he should really be all that these names imply. Isa. 9:6. For the Child who was born in little Bethlehem, the "city of David," was not merely one who should be "ruler in Israel," but also one "whose goings forth are from of old, from everlasting." Micah 5:2. QUESTIONS ON LESSON XV 1. How did the priests and prophets in Israel point forward to an ideal Priest and Prophet? 2. What was the relation of Israel's king to Jehovah? In whose "house" was this office made eternal? In what Person has this promise been fulfilled? 3. How was the promise that God himself should be "the Coming One" consistent with the promise of a human Prophet, Priest, and King? Where is it indicated in the Old Testament that both promises might be fulfilled in one Person? SECTION II The Life of Christ and the Development of the Church in New Testament Times By John Gresham Machen, D.D. LESSON I The Preparation At the time when the Old Testament narrative closes, the Jews were under the rule of Persia. The Persian control continued for about one hundred years more, and then gave way to the empire of Alexander the Great. Alexander was king of Macedonia, a country to the north of Greece; but the language and culture of his court were Greek. After Greece proper had been conquered by Alexander's father, Philip, Alexander himself proceeded to the conquest of the East. The Persian Empire fell in 331 B.C., and with the other Persian possessions Jerusalem came into the hands of the conqueror. In 323 B.C., when Alexander died, his vast empire, which extended around the eastern end of the Mediterranean Sea and to the borders of India, at once fell to pieces. But the kingdoms into which the empire was divided were to a large extent Greek kingdoms. Short-lived, therefore, as Alexander's empire was, it had the permanent effect of spreading the Greek language and Greek civilization over the Eastern world. It became thus, as will be seen, one of the most important factors in the divine preparation for the gospel. After the death of Alexander, the country of Judea became a bone of contention between two of the kingdoms into which Alexander's empire was divided--the Greek kingdom of Syria and the Greek kingdom of Egypt. At last, however, the Syrian kingdom, with its capital at Antioch, near the northeastern corner of the Mediterranean Sea, gained the upper hand. Judea became part of the territory of the Syrian monarchs. In the reign of Antiochus IV of Syria, called Antiochus Epiphanes, 175-164 B.C., the Jews began a war for independence. Antiochus Epiphanes had desecrated the Temple at Jerusalem by setting up an image of a heathen god in the Holy of Holies. The result was the glorious revolt of the Jews under Mattathias and his sons--the family of the Maccabees. The Maccabean uprising, of which a stirring account has been preserved in the First Book of the Maccabees, an apocryphal book attached to the Old Testament, certainly constitutes one of the most glorious chapters in the history of liberty. The uprising was successful, and for about one hundred years the little country of the Jews, though surrounded by powerful neighbors, succeeded in maintaining its independence. At first the Maccabees had been animated by a religious motive; the revolt had been due not to an interference with what may be called civil liberty, but to the desecration by Antiochus Epiphanes of the Temple and to the attempt at prohibiting the worship of Jehovah. As time went on, however, the Maccabean rulers became more worldly in their purposes and thus alienated the devout element among their people. Hence the little kingdom became an easy prey to the next great world empire which appeared upon the scene. That empire was the empire of Rome. Originally a small city-state in Italy, Rome had gradually extended her conquests until she came into conflict with Greece and with the Greek kingdoms of the Eastern world. Weakened by many causes, the successors of Alexander soon succumbed, and among them the monarchs of Syria. Judea could not resist the new conqueror. In 63 B.C., the famous Roman general, Pompey, entered Jerusalem, and Jewish independence was at an end. The Roman control was exerted in Palestine for a time through subservient high priests, until in 37 B.C. Herod the Great was made king. Herod was not a real Jew, but an Idumæan; and at heart he had little or no attachment to the Jews' religion. But he was wise enough not to offend Jewish feeling in the outrageous way that had proved so disastrous to Antiochus Epiphanes. Throughout his reign Herod was of course thoroughly subservient to the Romans; though a king, he was strictly a vassal king. Herod reigned from 37 B.C. to 4 B.C. His kingdom embraced not only Judea, but all Palestine. It was near the end of Herod's reign that our Saviour was born. Thus the reckoning of the Christian era, which was instituted many centuries after Christ, is at least four years too low; Jesus was born a little earlier than 4 B.C. When Pompey conquered Jerusalem in 63 B.C., Rome was still a republic. But before many years had elapsed Julius Cæsar assumed the supreme power, and the ancient Roman liberties were gone. After the assassination of Cæsar in 44 B.C., there was a long period of civil war. Finally Augustus was triumphant, and the Roman Empire began. In the long reign of Augustus, 27 B.C. to A.D. 14, our Saviour was born. The political events which have just been outlined did not take place by chance. They were all parts of the plan of God which prepared for the coming of the Lord. When Jesus finally came, the world was prepared for his coming. In the first place, the Roman Empire provided that peace and unity which was needed for the spread of the gospel. War interrupts communication between nations. But when the apostles went forth from Jerusalem to spread the good news of Christ to the world, there was no war to interrupt their course. Nation was bound to nation under the strong hand of Rome. Travel was comparatively safe and easy, and despite occasional persecution the earliest missionaries usually enjoyed the protection of Roman law. In the second place, the Greek language provided a medium of communication. When the Romans conquered the Eastern world, they did not endeavor to substitute their own language for the language which already prevailed. Such an attempt would only have produced confusion. Indeed, the Romans themselves adopted the Greek language as a convenient medium of communication. Greek thus became a world language. The original, local languages of the various countries continued to be used (Aramaic, for example, was used in Palestine), but Greek was a common medium. Thus when the apostles went forth to the evangelization of the world, there were no barriers of language to check their course. In the third place, the dispersion of the Jews provided the early missionaries everywhere with a starting point for their labors. As a result not only of captivity, but also of voluntary emigration, the Jews in the first century were scattered abroad throughout the cities of the world very much as they are scattered to-day. But there was one important difference. To-day the Jewish synagogues are attended only by Jews. In those days they were attended also by men of other races. Thus when Paul and the other Christian missionaries exercised their privilege of speaking in the synagogues, they were speaking not only to Jews but also to a picked audience of Gentiles. QUESTIONS ON LESSON I 1. Name in order the foreign powers which possessed the country of the Jews, beginning with Old Testament times and continuing down to the present day. 2. What was the importance of the Maccabean uprising in the preparation for the coming of the Lord? What would have happened if Antiochus Epiphanes had been successful? 3. What was the importance of the Roman Empire for the spread of the gospel? of the Greek language? of the dispersion of the Jews? LESSON II The Coming of the Lord John 1:1-18 When the Son of God came to earth for our salvation, the world was ready for his coming. The whole course of history had been made to lead up to him. And he was well worthy of being thus the goal of history. For the One who came was none other than the eternal Son of God, the Word who was with God and who was God. He had existed from all eternity; he had been the instrument in creating the world. He was himself truly God, the same in substance with the Father, and equal in power and glory. Yet the One who was so great humbled himself to be born as a man and finally to suffer and die. His coming was a voluntary act, an act of the Father in giving him for the sins of the world, and his own act which he performed because he loved us. It was an act of infinite condescension. The Son of God humbled himself to lead a true human life; he took upon himself our nature. He was born, he grew in wisdom and stature, he suffered, he died. He was always God, but he became also man. Who can measure the depth of such condescending love? What, then, was the manner of his coming? The story is told, in beautiful narrative, in the first two chapters of Matthew and Luke. Luke 1:5-25, 57-80 First, the birth of John the Baptist, the forerunner, was announced by the angel Gabriel to Zacharias, a devout priest, as he was ministering in the Temple. Luke 1:5-25. Zacharias was old; he had given up hope of children. The promise seemed to him too wonderful to be true; he doubted the angel's word. But the punishment which was inflicted upon him for his doubt was temporary merely, and the bitterness of it was swallowed up in joy for the child that was born. The tongue of Zacharias, which had been dumb on account of his sin, was loosed, and he uttered a wonderful song of praise. Vs. 57-80. Luke 1:26-56 But before John was born, in fulfillment of the angel's promise, there was a promise of a greater than John. Luke 1:26-56. "The angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David; and the virgin's name was Mary." It was a far more wonderful promise than that which had come to Zacharias, not only because of the greater glory of the promised Son, but also because of the mystery of his birth. The child was to have no human father, but was to be given by the power of the Holy Spirit. But this time, despite the strangeness of the promise, there was no unbelief, as in the case of Zacharias. "Behold, the handmaid of the Lord," said Mary; "be it unto me according to thy word." And then Mary went to Judea to visit her kinswoman Elisabeth, the wife of Zacharias; and while in Judea she gave glorious expression to her thanksgiving in the hymn which is called, from the first word of it in the Latin translation, the "Magnificat"--"My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour." Then Mary returned to her own home in Nazareth. Matthew 1:18-25 But another announcement of the Saviour's birth was made to Joseph, who was betrothed to Mary. Matt. 1:18-25. Joseph was to have the high privilege of caring for the child that was to be born. "Fear not to take unto thee Mary thy wife," said the angel to Joseph in a dream, "for that which is conceived in her is of the Holy Spirit." And here again, there was no unbelief and no disobedience. Joseph "did as the angel of the Lord commanded him, and took unto him his wife." Luke 2:1-7 Joseph and Mary lived in Nazareth, a town of the northern part of Palestine, which was called Galilee. But the promised Child was to belong to the house of David, and it was fitting that he should be born at Bethlehem, a little town five miles south of Jerusalem where David himself had been born. To cause him to be born at Bethlehem, God made use of an event of world politics. Luke 2:1-7. A decree had gone out from the emperor, Augustus, that the whole empire should be enrolled. This enrollment or census seems to have been carried out in the kingdom of Herod the Great by the Jewish method which took account of family relationships. So, although at the time Joseph and Mary were living at Nazareth, they went up to the home of Joseph's ancestors, to Bethlehem, to be enrolled. And at Bethlehem the Saviour was born. There was no room in the lodging place. The Child was laid, therefore, in a manger that was intended for the feeding of cattle. Luke 2:8-20 But humble as were the surroundings of the newborn King, his birth was not without manifestations of glory. Luke 2:8-20. Shepherds, keeping watch in the fields by night, heard a multitude of the heavenly host praising God and saying, "Glory to God in the highest, and on earth peace among men in whom he is well pleased." The shepherds went then to see the sign which had been made known to them. It was a strange sign indeed--Christ the Lord, the promised King, wrapped in swaddling clothes and lying in a manger! Luke 2:21-38; Matthew 2:1-12 Forty days after the birth of Jesus, Joseph and Mary made the offering according to the Old Testament law, and presented the Child, as the first-born, to the Lord in the Temple at Jerusalem. Luke 2:21-38. Then they must have returned to Bethlehem, for it was at Bethlehem that gifts were presented by Wise Men from the East. Matt. 2:1-12. The Wise Men had been guided to Bethlehem partly by a wonderful star which they had first seen in their own country, and partly by questions which were answered by the scribes. Matthew 2:13-23 But the life of the infant Saviour was not all to be a hearing of angels' songs and a reception of gold and frankincense and myrrh. The Lord had come to suffer for the sins of the world, and the last great suffering on the cross was anticipated by the persecution which came in the early days. Matt. 2:13-18. The suspicions of Herod, the jealous king, had been aroused by the questions of the Wise Men. He sent to Bethlehem to put a possible rival out of the way. But it was too late. The king's rage was vented upon the innocent children of the little town, but God had cared for the infant Saviour. The Lord was finally to die for the sins of the world. But meanwhile many words of wisdom and grace were to fall from his lips; his hour was not yet come. Joseph was warned of God in a dream, and took the young Child and his mother away to Egypt, out of the way of harm, until Herod the Great was dead. Then they returned to Nazareth, where the Child was to spend long, quiet years of preparation for his work. QUESTIONS ON LESSON II 1. What life had our Saviour lived before he came to earth? Did he cease to be God while he was on earth? 2. Why did he come? 3. Who was his forerunner? What sort of persons were the parents of the forerunner? 4. How did Jesus come to be born at Bethlehem? 5. What was the character of his mother? LESSON III The Baptism Luke 2:40-50 The New Testament tells very little about the boyhood and early manhood of our Saviour. One incident, however, is narrated. Luke 2:41-50. Joseph and Mary, we are told, were in the habit of going up from Galilee to Jerusalem every year in the spring at the feast of the passover. When Jesus was twelve years old, he went up with them. But when they left Jerusalem on the return, Jesus remained behind in the Temple, to study the Old Testament; and when Joseph and Mary found him, he replied to their inquiries, "Knew ye not that I must be about my Father's business?" The incident shows the presence even in the human consciousness of the boy Jesus of a knowledge of the great mission that he was called to fulfill and of his special relation to God. Luke 2:51, 52 But the consciousness of these great things did not prevent our Saviour from performing the humble tasks of daily life and from being obedient to his human parents. Luke 2:51, 52. Jesus became a carpenter, and since Joseph also was a carpenter, no doubt Jesus learned the trade in early youth. Mark 6:3; Matt. 13:55. For many years, till he was about thirty years old, the Saviour of the world labored at the carpenter's bench, and lived as an obedient son in a humble home at Nazareth. Luke 3:23. At last, however, the time came for the beginning of his public ministry. Before that ministry is studied, it may be well to cast a glance at the condition of the country into which Jesus now came forward. When Herod the Great died in 4 B.C., his dominions were divided among his three sons. Archelaus received Judea, the southern part of Palestine, with Jerusalem as its chief city; Herod Antipas, the "Herod" who is mentioned in the Gospels in connection with Jesus' public ministry, received Galilee and a district to the east of the Jordan River called Perea; and Philip received a region lying to the east of Galilee and to the north of Perea. When Archelaus was banished in A.D. 6, his territory was placed under the control of Roman officials called procurators. The procurator who was in office during Jesus' public ministry was Pontius Pilate. Herod Antipas, with the title of "tetrarch," continued to rule until A.D. 39; Philip until about A.D. 33. The public ministry of Jesus extended from A.D. 26 or 27 to A.D. 29 or 30. During most of that time he was in the territory of Herod Antipas and of Pontius Pilate, though occasionally he entered the territory of Philip. Matthew 3:1-12, and Parallels The beginning of Jesus' public ministry was prepared for by the work of John the Baptist. Matt. 3:1-12, and parallels. John was the last and greatest prophet of the old dispensation, who came just before the dawn of the new age. For centuries prophecy had been silent. But at last a prophet came in the spirit and power of Elijah to prepare the heart of the people for the promised Messiah. Even in dress and in manner of life, John was like a prophet of the olden time. His food was locusts and wild honey; he was clothed with a rough camel's-hair garment; and his preaching was carried on in the deserts. The substance of his message is summed up in the words, "Repent ye; for the kingdom of heaven is at hand." Matt. 3:2. The phrase, "kingdom of heaven," or "kingdom of God," was evidently familiar to the hearers of John, and the meaning of the phrase, up to a certain point, is perfectly clear. As the kingdom of Cæsar is the place where Cæsar bears rule, so the Kingdom of God is the place, or the condition, where God bears rule. In one sense, the whole universe is the Kingdom of God, for nothing happens apart from God's will. But evidently John was using the phrase in some narrower sense; he meant by the Kingdom of God the condition where God's will is wrought out to completion, where the sinful disobedience which prevails in the world is banished and God is truly King. The Jews expected an age which should be under the perfect control of God. But they were surprised by what John the Baptist said about the requirements for entrance into that age. They had supposed that all Jews would have the blessing of the Kingdom, but John told them that only the righteous would be allowed to enter in. It was a startling message, since the hearers of John knew only too well that they did not possess the righteousness which was required. Repentance, therefore, or cleansing from sin, was necessary. And the sign of cleansing was baptism. Matthew 3:13 to 4:11, and Parallels Among those who came to be baptized was Jesus of Nazareth. Matt. 3:13-15, and parallels. Jesus did not need to be baptized for his own sake, for he had no sin to be washed away. But his baptism was part of what he was doing for his people. Just as on the cross he received the punishment of sin, though there was no sin of his own, so in his baptism he represented the sinful people whom he came to save. When Jesus had been baptized, there was a wonderful event which was perceived not only by him but also by John the Baptist. Matt. 3:16, 17, and parallels. The Holy Spirit descended upon him in the form of a dove, and there was a voice from heaven which said, "This is my beloved Son, in whom I am well pleased." This event marks the beginning of Jesus' public ministry as Messiah. He had been the Messiah already, and he had already possessed the Holy Spirit; but now the power of the Spirit impelled him to come forward definitely as the promised One. At the very beginning, however, there was temptation to be overcome. Matt. 4:1-11, and parallels. Jesus was led up from the deep Jordan Valley, where the baptism had taken place, into the wilderness on the heights. And there he was tempted. The temptation was based upon the holy experience which he had just received. The voice from heaven had designated Jesus as Son of God. "If that be true," said the Tempter, "if thou art really Son of God, use thy power to obtain creature comfort, test out thy power by casting thyself down from a pinnacle of the Temple, obtain the immediate enjoyment of thy power by doing obeisance to me." The Devil quoted Scripture for his evil purpose. But Jesus did not need to repudiate the Scripture in order to refute him. The Holy Scriptures themselves contained a sufficient answer to every suggestion of the Evil One. The great victory was won. The Kingdom of the Messiah was not to be a worldly realm, and it was not to be won by worldly means. The path to the Messiah's throne led by the way of the cross. And that path our Saviour was willing to tread for our sakes. QUESTIONS ON LESSON III 1. What is known about the boyhood and youth of Jesus? 2. Describe the physical features and the political divisions of Palestine at the time of our Lord. Where was Jesus born, where did he spend his youth, and where was he baptized? 3. What was the meaning of John's baptism? Why was Jesus baptized? 4. What was the meaning of each of the three temptations, and how did Jesus overcome them? LESSON IV The Early Judean Ministry John 1:19-34 After the temptation Jesus descended again into the Jordan Valley, where the baptism had taken place. There he received the testimony of John the Baptist. John 1:19-34. John had come not to perform a work of his own, but to be a witness to the greater One who was to follow. He put aside, therefore, all thoughts of personal ambition, declared plainly that he was not the Christ, and rejoiced when his disciples left him in order to follow the One whom he had come to announce. John had had revealed to him, moreover, not merely the fact that Jesus was the Saviour, but also something of the way in which the salvation was to be wrought. Jesus was to die, like a sacrificial lamb, for the sins of others. "Behold, the Lamb of God," said John to his disciples, "that taketh away the sin of the world!" John 1:35-51 Two pairs of brothers, in those early days, left John to follow the Saviour. John 1:35-42. One pair consisted of Andrew and Peter; the other, no doubt, consisted of the two sons of Zebedee, James and John, although John, who wrote the Gospel in which this narrative is contained, has never mentioned his own name in his book. Two other men, besides these four, came to Jesus on the following day--Philip and Nathanael. Vs. 43-51. John 2:1-11 After the meeting with these six disciples, our Lord ascended again from the valley of the Jordan to the higher country of Galilee. And there, in the village of Cana, he wrought the first of his miracles. John 2:1-11. He was a guest at a wedding feast, and when the wine ran out he supplied the lack by turning water into wine. Thereby he not only manifested his power, but also indicated the manner of his ministry. He was not to be an austere person like John the Baptist, living far from the habitations of men. On the contrary, his ministry was, for those whom he came to win, a ministry of joy. He entered not merely into the sorrows, but also into the joys of men; the One who was to die for the sins of the world was also willing to grace a marriage feast! John 2:12-22 After a brief sojourn at Capernaum, on the shores of the Sea of Galilee, where he was afterwards to carry on a large part of his ministry, Jesus went southward to Jerusalem at passover time. At Jerusalem his first recorded act was an act of stern rebuke. John 2:13-22. The Temple area was filled with the tables of those who sold the sheep and oxen and doves which were intended for sacrifice; the sacred precincts of God's house had been made a place of business. There was no hesitation on the part of Jesus; he made a scourge of cords and drove the traffickers out. It is a mistake to suppose that the wonderful gentleness of our Saviour or his gracious participation in innocent joys was any indication of weakness. Though always merciful to the penitent, Jesus could be indignant against blatant sinners; and the righteous anger of the Saviour was a terrible thing. John 2:23-25 At Jerusalem Jesus won adherents because of the miracles which he wrought. But he was able to distinguish true devotion from that which was false. He "knew all men, ... and needed not that any one should bear witness concerning man; for he himself knew what was in man." John 2:24, 25. John 3:1-15 One example of this knowledge was afforded by the case of Nicodemus, John 3:1-15; Jesus knew what Nicodemus lacked. Nicodemus, a ruler of the Jews, came to Jesus by night, to discuss the substance of what Jesus had been saying. But our Lord would not waste time with things that lay on the surface. He went straight to the heart of the matter, and said to Nicodemus, "Ye must be born anew." V. 7. None of the learning, none of the worldly influence of Nicodemus would avail; true life could come only by a new birth, which all, rich and poor, learned and ignorant, must receive, and receive, not by their own efforts, but by the mysterious power of the Spirit of God. Jesus spoke, too, on that memorable night, of the sacrificial death which he himself was to die for the sins of men. "As Moses lifted up the serpent in the wilderness," he said, "even so must the Son of man be lifted up; that whosoever believeth may in him have eternal life." John 3:22-30 Then Jesus left Jerusalem, the capital, and carried on, through his disciples, a ministry of baptism in the country districts of Judea. John 3:22-30. He was thus engaging in a work which before had belonged peculiarly to John the Baptist. Some of John's disciples were perhaps inclined to be envious. But there was no envy in the heart of John himself. He had come not for his own sake but to be a witness to Jesus as Messiah. And now he rejoiced in the growing prominence of Jesus. "The friend of the bridegroom," he said about himself, "rejoices at the voice of the bridegroom. He must increase, but I must decrease." Vs. 29, 30, in substance. John 4:1-42 When this early Judean ministry was over, Jesus went back to Galilee. On the way he passed through Samaria. John 4:1-42. The inhabitants of Samaria were not of pure Jewish race, and although they accepted the five books of Moses and looked for the coming of a Messiah, they did not accept all of the Old Testament. They were despised by the Jews. But even for the Samaritans, and for the most degraded among them, the Saviour had a message of hope. Wearied by his journey, our Lord was sitting by Jacob's well near the city of Sychar. When his disciples had gone into the city to buy food, a woman came to draw water at the well. For that woman it was a memorable hour. Jesus was willing to labor, and that in the midst of his weariness, for one sinful soul, as well as for all the multitudes that had crowded around him in Judea. The woman was of sinful life, and she could not hide her sin from Jesus. But Jesus searched out her sin, not in order to condemn her, but in order to bring to her the message of salvation. Attracted, then, by what the woman had said, a number of the Samaritans came to Jesus and recognized him as the Messiah and as the Saviour of the world. QUESTIONS ON LESSON IV 1. Give an account of the testimony of John the Baptist to Jesus. How did John know that Jesus was the Messiah? 2. What happened at Cana? Who, besides Jesus, was a guest at the feast? 3. Give an outline of all the journeys of Jesus up to his passage through Samaria. 4. Give an account, fuller than the outline given, of the early Judean ministry. What did Jesus say when he was asked to give a sign? 5. What is the meaning of the "new birth"? Is it still necessary to-day if a man is to be saved? How does it come? LESSON V The Beginning of the Galilæan Ministry After passing through Samaria, Jesus arrived in Galilee, and it was in Galilee that a large part of his ministry was carried on. The Galilæan ministry is narrated for the most part by the first three Gospels, which are called Synoptic Gospels, whereas the Gospel According to John deals more particularly with the work in Judea. Luke 4:16-30 After the healing of a nobleman's son, when Jesus was at Cana of Galilee, our Lord began his preaching in the Galilæan synagogues. Early in this period he went to Nazareth, the place where he had been brought up. Luke 4:16-30. But the people of Nazareth could not believe that the carpenter's Son whom they had known was really chosen by God to fulfill the glorious prophecies of Isaiah. When rebuked by Jesus they even desired to kill him. Thus did they illustrate, to their own eternal loss, the words of Jesus that "No prophet is acceptable in his own country." Leaving Nazareth, our Lord went down and dwelt at Capernaum, making that city apparently the center of his work. But before the details of the Galilæan ministry are studied, it will be well to cast a hurried glance at the geographical features of the country where Jesus' ministry was carried on. The political divisions of Palestine have already been mentioned--Galilee in the north, under the tetrarch, Herod Antipas; Samaria and Judea to the south, under the Roman procurator, Pontius Pilate. But the physical features of the country do not correspond at all to the political divisions. Physically the country is divided into four narrow strips, each about one hundred and fifty miles long, running from north to south. The westernmost strip is the coastal plain, along the Mediterranean Sea, into which Jesus hardly went; then comes the low hill country, the "shephela"; then the highlands, upon which Jerusalem is situated, reaching an altitude of some 2500 feet above sea level. These central highlands of Palestine are broken by the plain of Esdraelon, in southern Galilee. A little to the north of this plain, in a hill country, lies the town of Nazareth. East of the central highlands is the deep valley of the Jordan River. The Jordan rises in the extreme north of Palestine, one of its sources being on the slopes of the lofty Mount Hermon; then flows southward to the lake called "the waters of Merom"; then, issuing from that lake, it flows, after a short course, into the Lake of Gennesaret, or Sea of Galilee, which is about twelve miles long; then, issuing from the Lake of Gennesaret, it flows southward, through a very deep valley to the Dead Sea, which has no outlet and is extremely salt. During most of its course the Jordan Valley lies far below the level of the sea, being on account of this peculiarity absolutely unique among the river valleys of the world. The Dead Sea is 1292 feet, and the Lake of Gennesaret 682 feet, below sea level. It was on the shores of the Lake of Gennesaret that a large part of our Lord's ministry was carried on. Centuries of misrule have now ruined the country, but in those days Galilee supported a large population. The shores of the lake, particularly, were lined with villages and towns. The work of our Lord was thus carried on amid "life's throng and press," though from time to time he sought out the desert places for rest and prayer. Matthew 4:18-22, and Parallels At the beginning of the ministry on the shores of the Lake of Galilee, Jesus called the two pairs of brothers--Simon Peter and Andrew, and James and John. Matt. 4:18-22, and parallels. They had known Jesus before, and had devoted themselves to his service. But now they were commanded to show their devotion by leaving their ordinary occupation and becoming Jesus' permanent followers. Mark 1:21-39, and Parallels The Gospels give a vivid picture of a Sabbath which Jesus spent at Capernaum near the beginning of his Galilæan ministry. Mark 1:21-34, and parallels. As usual, he went into the synagogue. Our Lord knew how to find God's handiwork in the flowers of the field; but he was not like those who think that the worship of God through nature is any substitute for the public worship of the Church. In the synagogue the people were astonished at Jesus' teaching: "He taught them as having authority, and not as the scribes." But they were also astonished at his power; he commanded even the unclean spirits and they obeyed him. He was not merely a teacher, but also a healer; he brought not merely guidance, but also active help. After the synagogue service, Jesus went into the house of Simon and Andrew with James and John. In the house he healed Simon's wife's mother who was sick of a fever. Others had heard of the wonderful power of Jesus, and desired to be healed. But in order not to break the Sabbath, they waited until sunset, when the Jewish Sabbath was over. At sunset they brought to Jesus those who were sick and those who were possessed with demons, and Jesus put forth his divine power to heal. It had been a crowded, busy day. Our Lord must have been weary as night at last came. But even in such busy days, he took time to seek the source of all strength. A great while before the dawn he went out into a desert place and there prayed. Mark 1:35-39, and parallels. Matthew 9:1-8, and Parallels After a tour in the Galilæan synagogues, with both preaching and healing, our Lord returned to Capernaum. There, as is told in one of the vivid narratives of the Gospels, Jesus healed a paralytic. Matt. 9:1-8, and parallels. The sick man could not be brought in by the door of the house because of the crowds. But he and his friends were not to be denied. The four friends who bore his couch lowered him through the roof into the place where Jesus was. They had found the Healer at last. But bodily healing was not the first gift which Jesus bestowed. "Son," said Jesus, "thy sins are forgiven." It was a strange physician indeed who could forgive sins. The scribes said that the word of Jesus was blasphemy. And so it was, unless Jesus himself were God. As a proof of his divine power, the Lord said also to the paralytic, "Arise, and take up thy bed, and walk." And so the man went away from the presence of the great Healer, whole in body and in mind. QUESTIONS ON LESSON V 1. Describe the political and the physical divisions of Palestine. In what parts of the country was our Lord's ministry carried on? Where was Nazareth? Capernaum? Point out these places on a map. 2. Describe the call of the four disciples. When and where had they followed Jesus before? What was their occupation? 3. Give an account of the Sabbath in Capernaum that is described in the Gospels. What great divisions of Jesus' work were illustrated on that day? 4. Describe the healing of the paralytic. What can be learned from this incident about the nature of Jesus' person? Why were the scribes offended? LESSON VI The Period of Popularity During the first part of the Galilæan ministry, our Lord had the favor of the people. Great crowds followed him so that he could scarcely enter into a house. On one occasion he embarked in a little boat and put forth a short distance into the lake, so as to be able to speak to the throng on the shore. This popularity, it is true, was not universal. The common people heard Jesus gladly, but the official teachers were hostile. These teachers, who are called scribes, belonged for the most part to the sect of the Pharisees. At the time of Christ there were two chief parties among the Jews--the Pharisees and the Sadducees. The Sadducees were a worldly aristocracy, in possession of the high-priestly offices at Jerusalem, favored by the Romans, and satisfied with the existing political order. The Pharisees, on the other hand, were a strict Jewish party, insisted on a strict interpretation of the Mosaic Law, and added to the Law a great mass of oral "tradition," which ostensibly consisted of interpretation of the Law, but really meant an enormous and oppressive addition to it. The Pharisees were opposed to Jesus for at least two reasons. In the first place, they were envious of his success in teaching, which endangered their own position. In the second place, they were opposed to the contents of his teaching; he rejected their interpretation of the Law, and rebuked them for paying such attention to the detailed rules which were set forth in their tradition as to forget the weightier matters of justice and mercy. The conflict of Jesus with the Pharisees was precipitated particularly by the attitude of Jesus toward the Sabbath. The Sabbath controversy was carried on partly in Galilee and partly, John, ch. 5, during a visit of Jesus to Jerusalem. The Pharisees had developed for the preservation of the Sabbath an elaborate set of rules which went far beyond what was set forth in the Old Testament. They were offended, therefore, when Jesus refused to rebuke his disciples for plucking the ears of wheat on the Sabbath Day, and when he himself insisted on using the Sabbath to perform works of mercy like the healing of the man that had a withered hand. But for the present the opposition of the Pharisees was held in check by the favor which our Lord had among the people. This favor was due partly to the teaching of Jesus and partly to his miracles. He interpreted the Scriptures in a fresh, original way; "He taught as one having authority and not as their scribes." And he had power to heal every manner of disease and to cast out demons. It was no wonder that the crowds followed so wonderful a teacher. Matthew 4:17 The Galilæan teaching of Jesus began with the proclamation of the Kingdom of God. The message sounded at first somewhat like the message of John the Baptist. Quite like John, Jesus came forward with the summons, "Repent ye; for the kingdom of heaven is at hand." But the new teacher differed from John in the more complete account which he gave of the nature of the Kingdom, and especially in the central place in the Kingdom which he assigned to himself. Matthew, Chapters 5 to 7 The nature of the Kingdom of God is set forth in the great discourse of our Lord which is commonly called the Sermon on the Mount. Matt., chs. 5 to 7. Having gone up from the shores of the Sea of Galilee to the heights which surround the lake, our Lord taught his disciples what was to be the life of those who should have a part in the Kingdom of God. In one sense, the Kingdom lay altogether in the future; it would be ushered in with full power only at the end of the world. But in another sense, it was present already wherever there were those who were truly submitting their lives to Jesus. The Sermon on the Mount contains certain features which are fundamental in all of Jesus' teaching. In the first place, God is presented, in the Sermon on the Mount, as "Father." The fatherhood of God, in the teaching of Jesus, is sometimes misunderstood. Jesus did not mean that God is Father of all men. God stands indeed to all men in a relation which is analogous to that of a father to his children; he cares for all, he makes his sun to rise upon all. Matt. 5:45. But in the teaching of Jesus and in the whole New Testament the lofty term, "Father," is reserved for a still more intimate relationship. So in the Sermon on the Mount the great world without is sharply distinguished from the company of Jesus' disciples; it is only the latter who can say, "Our Father which art in heaven." There was nothing narrow in such teaching; for although in Jesus' teaching the intimate relation of sonship toward God was offered only to those who should be of the household of faith, yet the door of the household of faith was open wide to all who would be willing to come in. Indeed Jesus himself died on the cross with the purpose of opening that door. Our Saviour did far more than teach men that they were already children of God; he came to make them children of God by his saving work. In the second place, the Sermon on the Mount tells what kind of life is led by those who should have entered into the Kingdom and been made the children of God. That life is far more than obedience to a set of external rules; the purity which Jesus demanded is a purity of the heart. The life in the Kingdom is also far removed from all pretense; the children of God engage in prayer and good works not to be seen by men but to be seen by God. Finally, the life in the Kingdom is a life of perfect trust; all anxious thought for the morrow is banished, since God will care for his children. One difficulty arises in the reading of the Sermon on the Mount. How can such an ideal be attained? It might be possible to obey a set of rules, like the rules of the Pharisees, but how is it possible for sinful men to attain purity of heart? The righteousness of the Kingdom of heaven exceeds by far the "righteousness of the scribes and Pharisees." How can such righteousness be attained? The answer to this question was partly understood even by the first hearers of the Sermon on the Mount. The disciples of Jesus knew even then that Jesus alone could give them entrance into the Kingdom; they trusted in him already not merely as teacher but also as Saviour. But the answer to the question is far plainer to us; for we know the cross. The atoning death of Christ it was that gave men the kind of righteousness required for entrance into the Kingdom of God, for it gave them the righteousness of Christ himself. The significance of the cross was spoken of by our Lord even during his earthly ministry, but the full explanation of it was left to the apostles. The saving work of Jesus could be fully explained only after it had been done. QUESTIONS ON LESSON VI 1. What is the meaning of "the kingdom of God," in Jesus' teaching? 2. Who were the Sadducees? Who were the Pharisees, and why were they opposed to Jesus? 3. Give an outline of the Sermon on the Mount. LESSON VII The Turning Point The teaching of Jesus was carried on in various ways. Sometimes there were extended discourses like the Sermon on the Mount. On the other hand, much of the most precious teaching of our Lord is contained in brief sayings which were uttered in answer to some objection or in view of some special situation. One other form of teaching requires special attention--namely, the parables. Mark 4:1-34, and Parallels A parable is a narrative taken from ordinary life, but intended to teach some spiritual lesson. It differs from an allegory in that the application is not to be carried out in such detail. Ordinarily a parable teaches simply one lesson; there is only one point of similarity between the literal meaning of the parable and the deeper spiritual truth. Thus when our Lord compared God's answer to prayer with the answer which an unjust judge gives to an importunate widow, the details in the two cases are not intended to be similar; God is very different from the unjust judge. But there is one point of similarity--importunity does have its effect in both cases. The distinction between a parable and an allegory is not an absolute distinction, and sometimes the two shade into each other. Thus the parable of the Wicked Husbandmen, which Jesus uttered nearly at the close of his earthly ministry, partakes largely of the nature of allegory. The details to a considerable extent are significant--the wicked husbandmen represent the Jews and their leaders, the servants who were first sent represent the prophets, the son who was sent last represents Jesus himself. But many of Jesus' parables are parables pure and simple; they are not intended to be pressed in detail, but teach, each of them, some one lesson. The purpose of Jesus in using parables was twofold. In the first place the parables were not clear to those who did not wish to learn. In accordance with a principle of the divine justice, willful closing of the eyes to the truth brought an increase of darkness. But in the second place, to those who were willing to receive the truth, the parables were made gloriously plain; the figurative form of the teaching only served to drive the meaning home. The ministry of Jesus did not consist merely of teaching. Along with the teaching there went wonderful manifestations of divine power. These manifestations of divine power were of various kinds. Many of them were miracles of healing; Jesus had power to make the lame to walk, the dumb to speak, the deaf to hear. He also had power to cast out demons. At the presence of the Son of God, Satan and his ministers had put forth all their baneful power. But the demons were obliged to flee at Jesus' word. Matthew 8:23-27, and Parallels Not all of the miracles, however, were miracles of healing. Some of the most notable of them were of a different kind. But all of them were manifestations of Jesus' divine power. When, on the lake, in the midst of the frightened disciples, our Lord said to the winds and the waves, "Peace, be still," the Ruler of all nature was revealed. The particular form of Jesus' miracles depended upon his own inscrutable will; but all of the miracles revealed him as the Master of the world. He who had made the world in the beginning could still put forth the same creative power. A miracle, as distinguished from the ordinary course of nature, is a manifestation of the creative, as distinguished from the providential, power of God. Matthew 14:13-21, and Parallels Among the miracles of Jesus the feeding of the five thousand seems to have been particularly important. Its importance is indicated by the fact that it is narrated in all four of the Gospels. Matt. 14:13-21, and parallels. Even the Gospel of John, which is concerned for the most part with what happened in Judea, here runs parallel with the Synoptic Gospels and narrates an event which happened in Galilee. This event marks the climax of the popularity of our Lord and at the same time the beginning of his rejection. Even before this time he had been rejected by some; his popularity had been by no means universal. He had been opposed by the scribes and Pharisees; he had not been understood even by the members of his own household; and he had been rejected twice at the town where he had been brought up. But for the most part he had enjoyed the favor of the people. At the time of the feeding of the five thousand, this popular favor had reached its height. Jesus had withdrawn from the crowds into a lonely place across the lake from Capernaum. But such was his popularity that he could not escape. The people followed him even when he tried to be alone; they had had no thought of food or of lodging for the night, so eager had they been to listen to his teaching. When evening came, therefore, they were in want. But our Lord had pity on them because they were like sheep without a shepherd. By a gracious manifestation of his divine power he made the five loaves and two fishes suffice for all the multitude. Matthew 14:22-34, and Parallels After the feeding of the five thousand Jesus found at last the solitude which he had sought; he went up into the mountain to pray. The multitudes were making their way around the lake by the shore; the disciples had taken the only boat and were rowing hard against the wind. But about three o'clock at night our Lord came to the disciples walking upon the water. It is no wonder that they bowed before him and said, "Of a truth thou art the Son of God." John 6:22-71 Meanwhile the multitude had gone on foot around the lake to Capernaum. When they found Jesus there before them they were astonished. But their astonishment, unfortunately, was not of the kind that leads to true and abiding faith. They had valued the earthly bread which Jesus had given them, but were not willing to receive the spiritual bread. Jesus himself, he told them, was the Bread of life who had come down from heaven; only those could truly live who would feed upon him by accepting his saving work. John 6:22-71. It seemed to the Jews to be a hard saying. How could the Jesus whose family they knew be the bread which had come down from heaven? Many even of those who had formerly followed Jesus were offended at this "hard saying." The popularity of Jesus at this time began to wane. But there were some disciples who remained. Jesus had chosen twelve men, whom he called apostles. He had had them as his companions, and already he had sent them out on a mission to teach and to heal. Turning now to them, he asked, "Would ye also go away?" Then Peter, speaking for the others, showed the difference between true disciples and those who are offended at every hard saying. "Lord," he said, "to whom shall we go? thou hast the words of eternal life." QUESTIONS ON LESSON VII 1. What is a parable? How does it differ from an allegory? 2. Why did Jesus use parables? Mention some of the parables recorded in the Gospels. 3. What is a miracle? Why did Jesus work miracles? 4. What is the particular importance of the feeding of the five thousand? 5. Why were the people offended by the discourse on the Bread of life? LESSON VIII Jesus as Messiah The waning of Jesus' popularity was by no means sudden. Even after the discourse on the Bread of life, we frequently find the multitudes around him. But in general, from that time on our Lord seems to have withdrawn from the crowds more frequently than before, in order to devote himself to the instruction of his intimate disciples. Matthew 15:21-39, and Parallels At this time our Lord withdrew into Phoenicia, northwest of Palestine. In Phoenicia he healed the daughter of a Syrophoenician woman. It was a foretaste of the rich streams of mercy which after Pentecost were to flow out into the whole world. After a brief stay in Phoenicia, Jesus returned to Galilee, where he engaged again in controversy with the Pharisees and again, by his divine power, fed a great multitude. This second time four thousand men were fed. There were also miracles of healing, and in general the essential characteristics of the Galilæan ministry were continued. Matthew 16:13-20, and Parallels But before long Jesus departed again from Galilee, and finally went with his disciples to the regions of Cæsarea Philippi, northeast of Galilee. Near Cæsarea Philippi occurred the great confession of Peter, which is one of the most important incidents of the Gospel record. Matt. 16:13-20, and parallels. "Who," Jesus asked of his disciples, "do men say that I am? And they told him, saying, Elijah; but others, One of the prophets. And he asked them, But who say ye that I am? Peter answereth and saith unto him, Thou art the Christ." Mark 8:27-29. In this confession Peter recognized that Jesus was the "Messiah," the "Anointed One," or according to the Greek translation of the same word, "the Christ." It was by no means the first recognition of the fact. The Messiahship of Jesus had been revealed to Joseph and Mary and Zacharias and Elisabeth even before Jesus was born; it had been revealed to the shepherds and the Wise Men who greeted the infant Saviour; it had been revealed to John the Baptist; it had been revealed to the little group of disciples who left John at the Jordan in order to follow Jesus; it had been proclaimed by Jesus himself in his conversations with Nicodemus and with the Samaritan woman; it had been recognized even by the unclean spirits. But although Jesus had been proclaimed as Messiah before, the confession of Peter was by no means a matter of course. Although the disciples had already accepted Jesus as the Messiah it required considerable faith and devotion to continue to accept him, for Jesus was not the kind of Messiah whom the Jews had been expecting. They had been expecting a Messiah who, as anointed king of Israel, would deliver God's people from the Roman oppressors, and make Jerusalem the center of the whole world. Such expectations seemed to be set at nought by the Prophet of Nazareth. No kingly pomp surrounded him; he mingled freely with the common people; he lived in the utmost humility, having not even a place to lay his head. Political Messiahship he definitely refused. When, after the feeding of the five thousand, the people were about to come and make him a king--that is, the Messianic king--he left them and withdrew into the mountain. John 6:15. It is no wonder that they were disappointed. All their enthusiasm seemed to be ruthlessly quenched. Jesus would have absolutely nothing to do with the kind of Messiahship which they offered. By this attitude of Jesus not only the multitudes were discouraged. Even the members of Jesus' household failed to understand, and the very forerunner of Jesus, John the Baptist himself, was assailed, momentarily at least, by doubts. Conceivably the twelve apostles also might have been discouraged. But their faith remained firm. Despite all disappointments, despite the refusal of our Lord to accept what were supposed to be prerogatives of Messiahship, Peter was able still to say, at Cæsarea Philippi, "Thou art the Christ." But in what sense was Jesus the Christ? He was not an earthly king who would lead the armies of Israel out to battle against the Romans. He was not that sort of Messiah. What then was he? What was Jesus' own conception of Messiahship? In order to answer that question fully, it would be necessary to return to the study of the Old Testament. Jesus accepted to the full the Old Testament promises about the Messiah; what he rejected was merely a false interpretation of them. Even those promises of the Old Testament which make the Messiah a king of David's line were fulfilled in Jesus. He was actually of David's line, and he was born in David's city. He was also the King of Israel. Only his kingship was exercised in ways different from those which the people generally were expecting. And there were other features of the Old Testament promises which Jesus also fulfilled. Jesus was not only Son of David; he was also Son of Man. The title "Son of Man," which was Jesus' own Messianic designation of himself, does not denote merely the humanity of Jesus in distinction from his deity. On the contrary, it is plainly taken from the stupendous scene in Dan. 7:13, where "one like unto a son of man" is represented as coming with the clouds of heaven, and as being in the presence of God. It indicates, therefore, not the human weakness of Jesus, but his exalted position as supreme Ruler and Judge. It is not surprising that for a time at least during his earthly ministry Jesus used this title of the Messiah rather than the other titles, for the title Son of Man was without the political associations which Jesus desired to avoid. It had been employed, not so much by the masses of the people, as by the circles which read the books which are called the "Apocalypses." In these books, on the basis of Daniel and other Old Testament prophecies, the Messiah was represented not as a political king, but as a heavenly, supernatural person. The title, therefore, was admirably fitted to designate the lofty character of the Messiah's person, without the dangerous political associations which had gathered around certain other titles. Indeed for a time, in the early Galilæan ministry, our Lord seems to have kept his Messiahship somewhat in the background. Public proclamation of his Messiahship would have aroused false, worldly hopes of political upheaval. Before proclaiming himself again as Messiah, our Lord needed to make clear by his teaching and by his example what kind of Messiah he was; before finally setting up his Kingdom he needed to show that that Kingdom was not of this world. But he was Messiah and King from the beginning, and even at the beginning his Messiahship had been made known. QUESTIONS ON LESSON VIII 1. Mention some of the titles which are used to designate Jesus as Messiah, and explain their meaning. Was the title "Son of Man" ever used with reference to Jesus by anyone except Jesus himself? 2. What was the significance of Peter's confession? 3. Why did Jesus become less popular than he was at first? LESSON IX The Prediction of the Cross Peter's confession at Cæsarea Philippi was a triumph of faith, for which Jesus pronounced Peter blessed. Through a revelation from God, Peter had been made able to endure the disappointment involved in Jesus' refusal of kingly honors. But another trial of faith was soon to come. Matthew 16:21-28, and Parallels After Peter's acknowledgment of Jesus as Messiah, our Lord began to teach the disciples more of what his Messiahship meant. Matt. 16:21-28, and parallels. It meant, he said, not worldly honors, and not merely a continuation of the humble life in Galilee, but actual sufferings and death. This teaching was more than Peter could endure. "Be it far from thee, Lord," he said, "this shall never be unto thee." In such rebellion against God's will Jesus recognized a repetition of the temptation which had come to him at the first, immediately after the voice from heaven had proclaimed him to be the Messiah--the temptation to use his Messianic power for his own worldly glory. And now as well as then the temptation was resolutely overcome. "Get thee behind me, Satan," said Jesus: "thou art a stumblingblock unto me: for thou mindest not the things of God, but the things of men." Jesus was thus ready to tread the path of suffering which he had come into the world, for our sakes, to tread. And he called upon his true disciples to tread that path after him. Yet all the suffering was to be followed by a greater glory than Peter had ever conceived; and almost immediately there was a wonderful foretaste of that glory. Matthew 17:1-13, and Parallels Six days after the scene at Cæsarea Philippi, our Lord took Peter and James and John, his three most intimate disciples, with him up upon a high mountain--no doubt somewhere on the slopes of the lofty Mount Hermon. There he was transfigured before them, Matt. 17:1-13, and parallels; "his face did shine as the sun, and his garments became white as the light." With him appeared Moses and Elijah, talking with him. And they were talking about what seems to be a strange subject at such a moment. They were talking not of the glories of Jesus' Kingdom, but of the "departure" which he was about to accomplish at Jerusalem. Luke 9:31. The "departure" included not only the resurrection and the ascension, but also the crucifixion. Even the shining light of the transfiguration was intended to point to the cross. Matthew 17:14-20, and Parallels After the glorious experience on the mountain, our Lord came at once into contact with the repulsiveness of human misery. Matt. 17:14-20, and parallels. But he did not shrink from the sudden transition. As he came down from the mountain, he found at the bottom a boy possessed of a demon, who "fell on the ground, and wallowed foaming." It was a depressing sight, very unlike the brightness of the transfiguration. Even more discouraging, moreover, than the condition of the boy himself was the powerlessness of the disciples. They had tried to cast the demon out but had failed miserably, not because the power might not have been theirs, but because of their unbelief. The father of the boy, too, was lacking in faith. "I believe," he said; "help thou mine unbelief." Jesus did help his unbelief, and the unbelief of the disciples. He rebuked the unclean spirit, and healed the boy. At this period Jesus repeated on several occasions the prophecy of his death. The tragedy on Calvary did not overtake him unawares. He went deliberately to his death for our sakes. Matthew 18:1-6, and Parallels Even on such solemn days, when the shadow of the cross lay over the path, the disciples were unable to overcome the pettiness of their character. On the very journey when Jesus had told them about his approaching death, they had quarreled about the question as to which of them should be greatest in the Kingdom of heaven. Thereby they had shown how far they were from understanding the true nature of the Kingdom. If the Kingdom was finally to be advanced under the leadership of such men, some mighty change would have to take place in them. That change did take place afterwards, as we shall see, at Pentecost. But at present the pettiness and carnal-mindedness of the disciples added to the sorrows of our Lord. Despite the intimacy into which he entered with his earthly friends, he towered in lonely grandeur above them all. After the transfiguration and related events near Cæsarea Philippi, our Lord returned to Galilee. But apparently he did not resume permanently his Galilæan ministry. Soon we find him passing through Samaria, and laboring in Judea and in that country east of the Jordan River which is called Perea. This part of Jesus' ministry is recorded particularly in the Gospels According to Luke and According to John, although Matthew and Mark contain important information about the latter part of the period. The general character of the period is fixed by the expectation of the cross. Jesus had set his face toward Jerusalem to accomplish the atoning work which he had come into the world to perform. Luke 10:1-24; John, Chapter 5 At the beginning of the period Jesus sent out seventy disciples, to prepare for his own coming into the several cities and villages which he was intending to visit. The Seventy were in possession of something of Jesus' power; they were able to report with joy that the demons were subjected to them. During the same period we find Jesus in Jerusalem at the feast of tabernacles. Even during the period of the Galilæan ministry Jesus had gone up to Jerusalem at least once, at the time of one of the Jewish feasts; and in connection with the healing of a man at the pool of Bethesda he had then set forth the true nature of his person and his relation to God the Father. John, ch. 5. At the later period with which we are now dealing, the same teaching was continued. Chs. 7, 8. Matthew 11:27, and Parallels It is particularly the Gospel of John which records the way in which Jesus set forth the nature of his own person, but what is fully set forth in the Gospel of John is really implied all through the Synoptic Gospels, and in Matt. 11:27; Luke 10:22 it is made just as plain as it is in John. According to his own teaching, Jesus stood in a relation toward God the Father which is absolutely different from that in which other men stand toward God. In the plainest possible way, our Lord laid claim to true deity. "I and my Father," he said, "are one." All the Gospels present the true humanity of Jesus, the Gospel According to John, no less than the Synoptists. But all the Gospels also set forth his deity. He was, according to a true summary of the Gospel teaching, "God and man, in two distinct natures, and one person for ever." QUESTIONS ON LESSON IX 1. What trial of Peter's faith came just after his great confession? 2. What was the meaning of the transfiguration? 3. What event took place just afterwards? 4. Give an account of Jesus' teaching at the time of the feast of tabernacles. John, chs. 7, 8. How was this teaching received? 5. Give an account of the mission of the Seventy and compare it with the previous mission of the Twelve. LESSON X The Last Journeys John, Chapter 9 During the latter part of Jesus' ministry, with which Lesson IX began to deal, Jesus spoke some of the most beautiful of his parables. A number of them, such as the Good Samaritan and the Prodigal Son, are recorded only by Luke. From the same period the Gospel According to John records some notable teaching of Jesus, in addition to that which was mentioned in the last lesson. Part of this teaching was introduced by the healing of the man born blind. John, ch. 9. This miracle, which had been performed on the Sabbath, had aroused the special opposition of the Pharisees. In answer to them, our Lord pointed out the difference between those leaders of the people who are like robbers breaking into the sheepfold or at best like hirelings who flee at the first approach of danger, and the good shepherd who is willing to lay down his life for the sheep. Such a shepherd was Jesus himself, and his life was soon to be laid down. John 11:1-53 Finally, after various journeyings of Jesus in Judea and in Perea, there occurred in Bethany, a little village near Jerusalem, one of the most notable of our Lord's miracles. John 11:1-44. At Bethany lived a certain Lazarus with his sisters Martha and Mary, whom Jesus knew well. Lazarus fell ill during the absence of Jesus across the Jordan in Perea; and the illness resulted in his death. On the fourth day after Lazarus' death, Jesus came to Bethany. Martha came to meet him; Mary remained mourning in the house, until her sister brought word that Jesus had arrived. Then she, too, went to meet the Lord. When Jesus saw her and her friends weeping for the one who had died, he, too, wept with them. But he had power not only to sympathize, but also to help. Going with the sisters to the tomb, he caused the stone to be removed, then prayed, and then called with a loud voice, "Lazarus, come forth." At the word of Jesus, the dead man came out of the tomb. Jesus was Master over death and the grave. It was not the first time that our Lord had raised the dead. He had raised the daughter of Jairus in Galilee and the son of the widow of Nain. But the raising of Lazarus is especially important, not only because of the wonderfully vivid way in which the incident is narrated in the Gospel According to John, but also because it served to hasten the crisis in Jerusalem. Both the Sadducees and the Pharisees were now aroused. The movement instituted by Jesus had reached alarming proportions. If allowed to continue it would be full of danger. The Romans, it was feared, would regard it as rebellion and would utterly destroy the nation of the Jews. The diverse parties among the Jewish leaders were becoming more and more united against the strange Prophet from Galilee. John 11:54 For a short time still the crisis was delayed. Our Lord retired from Judea to a city called Ephraim, near the wilderness. We also find him, in this period of his life, again beyond the Jordan, in Perea. In this Perean residence is to be placed a portion of the teaching contained in the Synoptic Gospels, such as the teaching concerning divorce, Matt. 19:3-12, and parallels, the words to the rich young ruler, vs. 16-30, and parallels, and the parable of the Laborers in the Vineyard. Matt. 20:1-16. Luke 19:2-10 Before long, however, Jesus went up to Jerusalem for the last time. On the way, when he was passing through Jericho, in the Jordan Valley, he healed two blind men, and converted the tax collector Zacchæus. The conversion of Zacchæus was in accord with Jesus' custom all through his ministry. The taxgatherers were despised by the rest of the Jews at the time of Christ. They had allied themselves with the Roman oppressors, and no doubt most of them were guilty of abominable extortion on their own account. By the Pharisees, particularly, they were regarded as belonging to the very dregs of the people, with whom no true observer of the law could be intimate. But Jesus was bound by no limits in his saving work. He did not condone sin--either the sin of the taxgatherers or the sin of the Pharisees. But he was willing to save from sin all who would believe. The whole, he said, need not a physician, but they that are sick. The Son of Man had come to "seek and to save that which was lost." John 11:55 to 12:1 Toiling up the long ascent from Jericho, our Lord arrived at last, six days before the passover, at the village of Bethany, which is less than two miles from Jerusalem. During the remaining time before the crucifixion Jesus went every morning into the city and returned in the evening to lodge with his friends at Bethany. Matthew 26:6-13, and Parallels Soon after his arrival at Bethany, when Jesus was reclining at table in the house of a certain Simon the leper, he was anointed by Mary the sister of Lazarus. Matt. 26:6-13; Mark 14:3-9; John 12:2-8. This anointing is not to be confused with a somewhat similar event which had taken place some time before, when Jesus had been anointed by a woman who had been a notorious sinner. Luke 7:36-50. The disciples murmured at the waste. The precious ointment, they said, might have been sold for a great sum, which could have been distributed to the poor. Judas Iscariot, one of the Twelve, had a special cause for dissatisfaction; in his case the mention of the poor was only a cloak for covetousness. Judas kept the bag, and if the proceeds of the ointment had been put into his keeping, he could have indulged his thieving propensities. But all the murmuring, whether it proceeded from more sordid motives or from a mere misunderstanding of the true spirit of the woman's act, was rebuked by our Lord. The woman, he said, had anointed his body beforehand for the burial. The days just before the crucifixion were no time for true disciples to murmur at an act which was prompted by overflowing love for the Saviour who was so soon to die. Matthew 21:1-11, and Parallels On the day after the supper at Bethany, that is, on the day after the Jewish Sabbath, on the ninth day of the Jewish spring month Nisan, our Lord entered into Jerusalem. Matt. 21:1-11, and parallels. It was a triumphal entry; Jesus was received publicly by the multitudes as the Messiah, the promised King of Israel. Even the manner of his entry was in accordance with prophecy; he came riding over the Mount of Olives and into the city mounted on an ass, in accordance with Zech. 9:9. The promised King of Israel at last had come. The multitudes strewed palm branches in the way, and cried, "Hosanna to the son of David." QUESTIONS ON LESSON X 1. Where was Perea? Jericho? Bethany? Ephraim? Find on a map the places mentioned in this lesson. 2. Give an account of all the times when Jesus, during his earthly ministry, raised the dead. In what Gospels are these incidents narrated? 3. What is the special importance of the raising of Lazarus? 4. Give an account of some of those parables of Jesus which are contained only in the Gospel According to Luke. LESSON XI Teaching in the Temple Despite the enthusiasm which the multitudes had shown at the time when Jesus entered into Jerusalem, despite the shouts of those who cried, "Blessed is he that cometh in the name of the Lord," Jesus knew that he was going to his death, and that Jerusalem would soon turn against her King. "When he drew nigh," we are told in the Gospel According to Luke, "he saw the city and wept over it, saying, If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes." Luke 19:41, 42. On the Sunday of the triumphal entry it was already late when Jesus entered into the Temple area. He did nothing, therefore, that day, except look about him; and then he returned to Bethany with the twelve apostles. Mark 11:11. Matthew 21:12-19, and Parallels On Monday, however, the final conflict began. Entering into the city, our Lord cast out of the Temple those who bought and sold, just as he had done at the beginning of his public ministry. The rebuke which he had administered several years before had had no permanent effect. But Jesus did not hesitate to rebuke again those who made God's house a place of business. The rulers, of course, were incensed. But popular favor for a time put a check upon their hate. On the way into the city, Jesus said to a fig tree, which was bearing leaves only, "No man eat fruit from thee henceforward for ever." The motives of our Lord's act are not fully known to us; but at least he was able afterwards to point out through the case of the fig tree the limitless power of faith. The disciples were exhorted to pray in faith. But their prayers, Jesus said, must be in love; no unforgiving spirit should be left in their souls when they prayed to their heavenly Father for their own forgiveness. The next day, Tuesday, was a day of teaching. Our Lord spent the day in the Temple, meeting the attacks of his enemies. And he had an answer to every inquiry; the trick questions of his enemies always redounded to their own rebuke. Matthew 21:23-32, and Parallels First our Lord was questioned as to the authority by which he had cleansed the Temple the day before. Matt. 21:23-32, and parallels. He answered that question by another question: "The baptism of John, whence was it? from heaven or from men?" The chief priests and elders could not say. They were not really sincere seekers for divine authority. But Jesus was not content with having silenced them. He also pointed out, positively, their sin in not receiving the word of God which had come through John. Matthew 21:33-46, and Parallels Still more scathing was the rebuke which Jesus uttered through the parable of the Wicked Husbandmen. Matt. 21:33-46, and parallels. The wicked husbandmen had been put in charge of a vineyard. But when the time came to render the fruit of the vineyard to the owner, they killed the servants who were sent to them and finally the owner's son. The chief priests and Pharisees needed no elaborate explanation; they would probably in any case have applied the parable to themselves. But as a matter of fact Jesus made the application abundantly plain. "The kingdom of God," he said, "shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof." Matthew 22:1-14 Just as plainly directed against the wicked leaders of the people, and against the rebellious nation itself, was the parable of the Marriage of the King's Son. Matt. 22:1-14. Those who were bidden to the feast refused to come in; but from the highways and hedges the king's house was filled. So the covenant people, the Jews, had rejected the divine invitation; but the despised Gentiles would be received. Matthew 22:15-40, and Parallels The rulers would have liked to put Jesus to death at once; but they still feared the people. So they adopted the underhand method of trying to catch him in his speech. First came the Pharisees and the Herodians, the latter being the partisans of the Herodian dynasty, with their adroit question about giving tribute to Cæsar, Matt. 22:15-22, and parallels; then the Sadducees, the worldly aristocracy, who did not believe in the resurrection, with their attempt to make the doctrine of the resurrection ridiculous, vs. 23-33, and parallels; then an individual Pharisee with his question about the greatest commandment in the law. Vs. 24-40, and parallels. Jesus had a wonderful, profound answer for them all. But only the last inquirer seems to have been at all willing to learn. "Thou art not far," Jesus said to him, "from the kingdom of God." Mark 12:34. Matthew 22:41-46, and Parallels Then, after all the questions which had been put to him, our Lord put one question in turn. "David himself," he said in effect, "calls the Messiah Lord; how is the Messiah, then, David's son?" In this way Jesus was presenting to the people a higher conception of Messiahship than that which they had been accustomed to hold. The Messiah was indeed David's Son, but he was not only David's Son. Matt. 22:41-46, and parallels. Apparently on the same day, our Lord called attention to the poor widow who was casting her mite into the collection box. A gift, he said, is measured in the estimation of God not by its amount, but by the sacrifice which it means to the giver. Mark 12:41-44, and parallel. Matthew, Chapter 23 Finally, on the same memorable Tuesday, our Lord denounced openly the formalism and hypocrisy of the scribes and Pharisees. Matt., ch. 23. It was also perhaps on the same day that certain Greeks desired to see Jesus, John 12:20, 21--a foretaste of that entrance of Gentiles into the Church which was to come after the resurrection. We are not told exactly how Jesus received the Greeks, but the importance of the moment was marked by a voice from heaven which came as a divine confirmation of Jesus' message. Matthew, Chapters 24, 25 When Jesus, on the same day, had gone out of the Temple and had ascended to the Mount of Olives, a hill which lay on the way to Bethany, he taught his disciples about the coming destruction of the Temple and also about the end of the world. Matt., ch. 24, and parallels. The time of the end of the world, he said, is unknown to all except God, and in expectation of it men should always be watchful. This duty of watchfulness he illustrated by the parables of the Ten Virgins, Matt. 25:1-13, and of the Talents. Vs. 14-30. Then our Lord drew a great picture of the last awful judgment of God, when the wicked shall be separated from the good. Vs. 31-46. QUESTIONS ON LESSON XI 1. Where was the Mount of Olives? Describe the route between Bethany and the Temple in Jerusalem. 2. Compare the two occasions when Jesus cleansed the Temple. 3. On what occasions during his ministry did Jesus speak about John the Baptist? 4. Give a full account of the questions which were put to Jesus on the Tuesday of the last week, and of the answers of Jesus. 5. What were the "woes" which Jesus pronounced against the scribes and Pharisees? 6. What did Jesus say after the Gentiles came to seek him? LESSON XII The Crucifixion Matthew 26:1-5, 14-16, and Parallels On the Wednesday of the week before the crucifixion, the chief priests and elders of the Jews took counsel how they might put Jesus to death. The difficulty was that if they arrested so popular a teacher in the midst of the crowds who had come to Jerusalem for the approaching feast of the passover, there would be a tumult. At first, therefore, the enemies of Jesus thought that they might have to wait until the passover was over. But they were helped out of their difficulty by one of Jesus' own friends. Judas Iscariot, one of the twelve apostles, proved to be a traitor. He received a promise of thirty pieces of silver, and watched for a time when Jesus would be away from the crowds so that he could be delivered quietly into the hands of his enemies, Matt. 26:1-5, 14-16, and parallels. Matthew 26:17-19, and Parallels Meanwhile, on Thursday, Jesus arranged for the celebration of the passover in company with the apostles. The passover feast commemorated the deliverance of Israel from Egypt, especially the passing over of Israel's first-born when the first-born sons of the Egyptians were slain. The feast was opened on the evening of Nisan 14, Nisan being a spring month, and the first month of the Jewish year. According to Jewish reckoning, the evening of Nisan 14 constituted the beginning of Nisan 15. Starting from that time, the feast continued for seven days, no unleavened bread being used within that period. The first and most solemn act of the whole feast was the eating of the paschal lamb on the evening of Nisan 14. This passover supper was celebrated by Jesus and the apostles on Thursday evening, Nisan 14. And the feast was to be continued into the Christian era. The symbols were changed; bread and wine were to be used instead of the paschal lamb. But the fundamental meaning of the feast remained the same; both the passover and the Lord's Supper had reference to the atoning death of Christ. The paschal lamb prefigured the Lamb of God who was to die for the sins of the world; the bread and wine also symbolized the body of Christ broken for us and the blood of Christ poured out for the remission of our sins. Thus what the passover symbolized by way of prophecy is symbolized in the Lord's Supper by way of commemoration. And on that last evening our Lord changed the symbols in order to suit the new dispensation when, since the Lamb of God had once been offered up, other sacrifices should be no more. Matthew 26:20-35, and Parallels Jesus gathered with his apostles for the feast in an upper room. Matt. 26:20, and parallels. Then, lamentably enough, there was a strife among the apostles as to who should be the greatest. Luke 22:24-30. As a rebuke of all such inordinate ambitions our Lord gave an example of humility by washing the feet of his disciples. John 13:1-20. The traitor, Judas Iscariot, then left the apostolic company, John 13:21-35, and parallels, and the Lord's Supper was instituted. I Cor. 11:23-25; Matt. 26:26-29, and parallels. Then the denial of Peter was foretold; before the cock should crow twice Peter would deny his Lord three times. John, Chapters 14 to 17 Then followed some of the most precious teaching of Jesus--teaching which is preserved only in the Gospel According to John. Chs. 14 to 17. Our Lord spoke of the mission which he had come into the world to fulfill and of the mission which his apostles were to fulfill through the power of the Holy Spirit. The meaning of Jesus' redeeming work could not fully be explained until it had been accomplished. And it was to be explained by the Holy Spirit speaking through the apostles. Matthew 26:36-46, and Parallels After they had sung a hymn, our Lord went out with the eleven apostles to the Garden of Gethsemane, outside of Jerusalem, on the slopes of the Mount of Olives. Matt. 26:36-46, and parallels. There he sought strength in prayer for the approaching hour when he was to bear the penalty of our sins. The disciples were no help to him in his agony; Peter and James and John slept while he prayed. But God the Father heard his prayer. Matthew 26:47 to 27:1 Soon the traitor came with the Temple guard, and Jesus was arrested, Matt. 26:47-56, and parallels. On the same evening there was an informal hearing of the Prisoner in the house of Annas, the father-in-law of Caiaphas, the high priest. Matt. 26:57, 58, 69-75, and parallels. Meanwhile Peter and "another disciple," who was no doubt John the son of Zebedee, the writer of the Fourth Gospel, had entered into the house. There Peter denied his Lord. The next morning there was a more formal meeting of the sanhedrin, the highest court of the Jews. Luke 22:66-71, and parallels. This meeting was intended to confirm the results of the informal hearing in the house of Annas. But both meetings were little more than a form. The court had really decided the question beforehand; it had determined to bring Jesus by any means, lawful or otherwise, to his death. When faced by his enemies, our Lord declared plainly that he was the Messiah, the Son of God. That answer was enough to satisfy the accusers. Jesus was judged guilty of blasphemy. Matthew 27:2-56, and Parallels But the sanhedrin did not possess the power of life and death. Before Jesus could be executed, therefore, the findings of the sanhedrin had to be confirmed by Pilate, the Roman procurator. And at first Pilate was recalcitrant to the Jews' demands; he was not able to find in Jesus any cause of death. John 18:28-38, and parallels. In his perplexity, Pilate sent the prisoner to be examined by Herod Antipas, the tetrarch of Galilee, who was at the time in Jerusalem. Luke 23:6-12. But this hearing also was without decisive result. At last Pilate yielded, against his better judgment, to the importunity of the Jewish leaders and the mad shouts of the crowds, who had turned now against the One whom formerly they had honored. Matt. 27:15-30, and parallels. Pilate delivered Jesus up to the will of the Jews. Before the execution, however, the Prisoner was cruelly scourged and mocked by the Roman soldiers. Then when a last effort of Pilate had failed to placate the wrath of Jesus' enemies, John 19:4-16, our Lord was finally taken out of the city to be crucified. Luke 23:26-33, and parallels. The Prisoner at first was compelled to bear the cross on which he was to be put to death, but when his strength gave way a certain Simon of Cyrene was pressed into service. A crowd of people from Jerusalem followed the Prisoner, and especially a number of women who lamented. At last the place of execution was reached. It was called "Golgotha," or according to the Latin translation of the name, "Calvary." There they crucified our Lord. Matt. 27:33-56, and parallels. With him were crucified two thieves, of whom one repented at the last hour, and received salvation. A number of sayings which Jesus uttered on the cross are recorded in the Gospels. At the moment of death, he cried, "It is finished." John 19:30. The meaning of that saying is plain. The work for which our Lord came into the world at last was done. The Lord of glory had died to wash away the sins of all believers. The just penalty of sin had been borne by the One who knew no sin. QUESTIONS ON LESSON XII 1. Summarize the teaching of Jesus on the last evening before the crucifixion. 2. What happened in Gethsemane? 3. Describe the trial of Jesus before the sanhedrin and before Pilate. 4. Why did the Jewish leaders put Jesus to death? Why did Jesus consent to die? 5. Give an account of the crucifixion of our Lord. LESSON XIII The Resurrection The death of Christ was the greatest event that history has ever seen. By that event the grace of God triumphed over sin, and a lost world was redeemed. Apart from Christ we all deserve eternal death. But the Lord of glory, on Calvary, bore the guilt which belonged to us, and made us children of God. So great an event was accomplished without flare of heavenly trumpets or blazing of heavenly light. To many, the death of Christ seemed to be merely the execution of a criminal. But there were not wanting some strange phenomena which marked the greatness of the event. From twelve o'clock on the day of the crucifixion there was darkness until three o'clock, when Jesus died. Then the veil of the Temple was rent, there was an earthquake, and graves were opened. Thus was nature made to recognize the suffering and the triumph of her Lord. After Jesus had died, his side was pierced by one of the soldiers whom Pilate had sent at the instance of the Jews in order that those who had been crucified should be killed and their bodies removed before the Sabbath. From the body of Jesus there came out blood and water. The event was witnessed by John the son of Zebedee, the writer of the Fourth Gospel. John 19:31-42. Matthew 27:57-66 Then, in the late afternoon of the same day Joseph of Arimathea, a secret disciple of Jesus, removed our Lord's body from the cross and placed it in a new tomb. Mark 15:42-46, and parallels. Another secret disciple, or half-disciple, Nicodemus, came also to anoint the body. John 19:39. Certain women also came to see where Jesus was laid. Luke 23:55, 56, and parallels. The chief priests and Pharisees, on the other hand, obtained a guard from Pilate, to watch the tomb, lest the disciples of Jesus should steal the body of Jesus away and say that he had risen from the dead. Matt. 27:62-66. Matthew 28:2-4, 11-15 The next day was Saturday, the Old Testament Sabbath. The friends of Jesus rested on that day. But very early on Sunday morning, the women started to the tomb bearing spices in order to anoint the body. But before they arrived, our Lord had already risen from the dead. There had been an earthquake, an angel had rolled away the stone from the sepulcher, and our Lord himself had risen. At the sight of the angel, the soldiers of the guard, in their fear, "became as dead men." Matt. 28:2-4. All that they could do was to report the event to the chief priests who had sent them. Vs. 11-15. Matthew 28:1, and Parallels; John 20:2; Matthew 28:5-10, and Parallels Then the women arrived at the tomb, and found it empty. Matt. 28:1, and parallels. One of them, Mary Magdalene, went back to tell Peter and John. John 20:2. The others remained at the tomb, and there saw two angels who announced to them that Jesus was risen from the dead. On their way back to the city Jesus himself met them, and they fell down, grasped his feet, and worshiped him. Matt. 28:5-10, and parallels. John 20:3-18 Meanwhile, at the message of Mary Magdalene, Peter and John ran to the tomb, found it empty, and believed that Jesus really was risen. John 20:3-10. But Mary Magdalene, after they had gone, stood weeping at the tomb; she supposed that some one had taken the body of her Lord away. Then Jesus himself came to her, her sorrow was changed into joy, and she joined her voice to that of the other women who told the disciples of the glad event. Vs. 11-18. I Corinthians 15:5; Luke 24:13-49; John 20:19-23 Thus far, Jesus himself had been seen only by the women. But now he appeared to Peter, I Cor. 15:5; Luke 24:34, and to two of the disciples who were walking to the village of Emmaus. At first the two disciples did not know him; but they recognized him at Emmaus when he broke the bread. Then, on the evening of the same Sunday, he appeared to the apostles in Jerusalem. I Cor. 15:5; Luke 24:36-49; John 20:19-23. All doubts were removed when he showed them the wounds in his hands and his side, and partook of food in their presence. Then he interpreted the Scriptures to them, as he had done to the two disciples on the walk to Emmaus, showing them that it was necessary that the Messiah should suffer. Finally he breathed upon them, and said, "Receive ye the Holy Spirit." John 20:24-29 Thomas, one of the apostles, who had been absent from this meeting with the risen Lord, refused to believe at the mere word of the others. But Jesus dealt very graciously with the doubting disciple. Again, one week later, he came to the apostles, the doors of the room being shut, and presented to Thomas his hands and his side. All doubts now melted away in the joy of meeting with the risen Lord. Thomas answered and said unto him, "My Lord and my God." John 20:24-29. John 21:1-24; I Corinthians 15:6; Matthew 28:16-20 The apostles then went back to Galilee in accordance with Jesus' command, and in Galilee also Jesus appeared to them. First he appeared to seven of the disciples on the shores of the Sea of Galilee. Among the seven was John the son of Zebedee, who has given an account of the event in his Gospel. John 21:1-24. Then there was a great appearance of Jesus on a mountain. At that time, apparently, not only the eleven apostles were present, but also five hundred other disciples. I Cor. 15:6; Matt. 28:16-20. On the mountain Jesus instituted the sacrament of baptism, and gave his disciples the Great Commission to make disciples of all nations. The execution of that commission has sometimes been attended with discouragements. But the risen Lord promised always to be with his Church. I Corinthians 15:7; Acts 1:1-11 After the appearances in Galilee, the apostles returned to Jerusalem. It was no doubt in Jerusalem that Jesus appeared to James, his own brother, I Cor. 15:7, who during the earthly ministry had not believed on him. Other appearances also occurred there. At one or more of these appearances Jesus commanded the apostles to wait in Jerusalem until the Holy Spirit should come upon them. Then, said Jesus, they were to be witnesses of him "both in Jerusalem, and in all Judæa and Samaria, and unto the uttermost part of the earth." Acts 1:8. Finally, forty days after the resurrection, Jesus led his disciples out to the Mount of Olives, on the way to Bethany, and there he was taken from them in a cloud into heaven. The disciples were saddened and bewildered by the departure of their Lord. But their sadness was soon turned into joy. "Two men stood by them in white apparel; who also said, Ye men of Galilee, why stand ye looking into heaven? this Jesus, who was received up from you into heaven, shall so come in like manner as ye beheld him going into heaven." Acts 1:10, 11. The disciples went then into the city, where they were constantly in the Temple, praising God. QUESTIONS ON LESSON XIII 1. Describe the burial of Jesus. How long did his body rest in the tomb? 2. Enumerate the persons who saw the empty tomb. 3. Enumerate, so far as the facts are known, the persons who saw Jesus after the resurrection. 4. In what books of the New Testament are the facts about the resurrection mentioned? 5. What is the importance of the resurrection of Jesus for our Christian faith? 6. Describe the change which the resurrection produced in the early disciples of Jesus. LESSON XIV The Beginnings of the Christian Church The Christian Church is founded on the fact of the resurrection of Jesus; if that fact had not occurred there would be no Church to-day. The disciples of Jesus of Nazareth were evidently far inferior to him in spiritual discernment and in courage. Evidently they could not hope to succeed if he had failed. And with his death what little strength they may have had before was utterly destroyed. In the hour of his trial they had deserted him in cowardly flight. And when he was taken from them by a shameful death, they were in despair. Never did a movement seem to be more hopelessly dead. But then the surprising thing occurred. Those same weak, discouraged men began, in a few days, in Jerusalem, the very scene of their disgrace, a spiritual movement the like of which the world has never seen. What produced the wonderful change? What was it that transformed those weak, discouraged men into the spiritual conquerors of the world? The answer of those men themselves was plain. Their despair, they said, gave way to triumphant joy because the Lord Jesus had risen from the dead, and because they were convinced of his resurrection by the empty tomb and by the appearances of Jesus himself. No other real explanation has yet been discovered to account for the sudden transformation of the despair of the disciples into triumphant joy. The very existence of the Christian Church itself, therefore, is the strongest testimony to the resurrection; for without the resurrection the Church could never have come into being. Acts 1:12-26 After the ascension of Jesus, which was studied in the last lesson, the apostles returned to Jerusalem, and obeyed the command of Jesus by waiting for the coming of the Holy Spirit. But the period of waiting was not a period of idleness; it was spent, on the contrary, in praising God and in prayer. One definite action was taken--the place of Judas, the traitor, who had killed himself in his remorse, was filled by the choice of Matthias. Acts 1:15-26. At that time, certain women and a number of other disciples were gathered together with the apostles, making a total of about one hundred and twenty persons. It was upon that little company of praying disciples, or rather upon the promise of Jesus which had been made to them, that the hope of the world was based. Acts, Chapter 2 At last, at the feast of Pentecost, fifty days after the passover, the promise of Jesus was fulfilled; the Holy Spirit came upon the disciples to fit them for the evangelization of the world. Acts 2:1-13. They were all together in one place; there was a sound as of a rushing, mighty wind; cloven tongues, like tongues of fire, sat upon each one of them; they were all filled with the Holy Spirit, and began to speak with other languages as the Spirit gave them utterance. When the crowd came together to see the wonderful thing that had happened, Peter preached the first sermon of the Christian Church. Vs. 14-36. At the preaching of Peter three thousand persons were converted; the campaign of world conquest had begun. Vs. 37-42. The campaign from the beginning was a campaign of witnessing, in accordance with Jesus' command. Acts 1:8. The Christian Church was to conquer the world, not by exhorting men to live a certain kind of life, but by bringing them a piece of news. The Son of God, said the Christian missionaries, died on the cross and then rose again. That was the good news that conquered the world. Christianity from the beginning was a way of life, but it was a way of life founded upon a piece of news, a way of life founded upon historical facts. The meaning of the facts was not revealed all at once, but it was revealed in part from the very beginning, and throughout the Apostolic Age the revelation came in greater and greater fullness, especially through the instrumentality of Paul. The life of the Early Church in Jerusalem was in some respects like that of the Jews. The disciples continued to observe the Jewish fasts and feasts and were constantly in the Temple. But a new joy animated the company of believers. Their Lord was indeed taken from them for a time, and they did not know when he would return, but meanwhile he was present with them through his Spirit, and already he had saved them from their sins. Even in external observances the believers were distinguished from the rest of the Jews. Entrance into their company was marked by the sacrament of baptism, which signified the washing away of sin; and their continued fellowship with one another and with the risen Lord found expression in the sacrament of the Lord's Supper, which commemorated the atoning death of Jesus. There were also common meals. And those who had property devoted it, in a purely voluntary way, to the needs of their poorer brethren. The disciples attended diligently, moreover, to the teaching of the apostles, and engaged constantly in prayer. Acts, Chapter 3 The preaching of the apostles in Jerusalem was authenticated by miracles. One notable miracle is narrated in detail in the book of The Acts. Ch. 3. As Peter and John were going up into the Temple at the hour of prayer, they healed a lame beggar, who was in the habit of sitting at the gate. The miracle was the means of bringing to the people something better than bodily healing; for when the crowd came together in wonder at the healing of the lame man, Peter proclaimed to them the good news of the salvation which Jesus had wrought. Acts, Chapter 4 The Sadducees, the ruling class, being incensed at such a proclamation, laid hands upon the two apostles, and brought them before the sanhedrin. Acts 4:1-22. But even when Peter boldly announced to them that the name of that Jesus whom they had put to death was the only name which could bring salvation to men, they were unable to do more than warn the recalcitrant preachers. A notable miracle had been wrought, and they could not deny it. When Peter and John came again to the company of believers, all the company united in a glorious prayer of praise. The answer to the prayer was plainly given. "The place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spake the word of God with boldness." QUESTIONS ON LESSON XIV 1. Show how the Christian Church is founded upon the fact of the resurrection. 2. Describe the choice of Matthias. 3. Who were gathered together in the "upper room" in Jerusalem? 4. Describe the coming of the Spirit on the Day of Pentecost. 5. Was the speaking with other tongues on the Day of Pentecost the same as the gift of tongues described in the First Epistle to the Corinthians? If not, what was the difference? 6. Why were the Sadducees opposed to the preaching of Peter and John? LESSON XV The First Persecution Acts 5:1-11 The life of the early Jerusalem church was full of a holy joy. But even in those first glorious days the Church had to battle against sin, and not all of those who desired to join themselves to the disciples were of true Christian life. One terrible judgment of God was inflicted in order to preserve the purity of the Church. Acts 5:1-11. A certain Ananias, with Sapphira his wife, had sold a possession, in accordance with the custom of those early days, and had laid part of the price at the apostles' feet that it might be distributed to the poorer disciples. Part of the price was withheld, and yet Ananias and his wife pretended to have given all. Ananias was not required to sell his field, or to give all of the price after he had sold it. His sin was the sin of deceit. He had lied to the Holy Spirit. Terrible was the judgment of God; Ananias and Sapphira were stricken down dead, and great fear came upon all who heard. Acts 5:12-42 The apostles and the Church enjoyed the favor of the people--a favor which was mingled with awe. Many miracles were wrought by the apostles; multitudes of sick people were brought to be healed. But the Sadducees made another attempt to put a stop to the dangerous movement. Acts 5:17-42. They laid hands upon all the apostles, as they had laid hands upon two of them once before, and put them all in prison. But in the night the apostles were released by an angel of the Lord, and at once, in obedience to the angel's command, went and taught boldly in the Temple. When they were arrested again, Peter said simply, "We must obey God rather than men. The Jesus whom you slew has been raised up by God as a Prince and a Saviour, and we are witnesses of these things and so is the Holy Spirit." Vs. 29-32, in substance. It was a bold answer, and the sanhedrin was incensed. But Gamaliel, a Pharisee, one of the most noted of the Jewish teachers, advocated a policy of watchful waiting. If the new movement were of God, he said, there was no use in fighting against it; if it were of men it would fail of itself as other Messianic movements had failed. The cautious policy prevailed, so far as any attempt at inflicting the death penalty was concerned. But the apostles before they were released were scourged. The suffering and shame did not prevent their preaching. They rejoiced that they were counted worthy to suffer dishonor for the name of Jesus. Acts 6:1-6 The early Jerusalem church was composed partly of Aramaic-speaking Jews who had always lived in Palestine, and partly of Greek-speaking Jews who were connected with the Judaism of the Dispersion. The latter class murmured because their widows were neglected in the daily ministrations. In order that the matter might be attended to without turning the apostles aside from their work of teaching and preaching, seven men were chosen to preside over the distribution of help to the needy members of the church. Acts 6:1-6. But these seven were no mere "business men." They were "full of the Spirit and of wisdom," and at least two of them became prominent in the preaching of the gospel. Acts 6:7 to 8:3 One of these two was Stephen, a "man full of faith and of the Holy Spirit." Stephen "wrought great wonders and signs among the people," and also preached in the synagogues which were attended by certain of the Greek-speaking Jews residing at Jerusalem. By his preaching he stirred up opposition. And the opposition was of a new kind. Up to that time the objection to the Early Church had come, principally at least, from the Sadducees. But the Sadducees were a worldly aristocracy, out of touch with the masses of the people, and in their efforts against the Church they had been checked again and again by the popular favor which the disciples of Jesus enjoyed. Now, however, that popular favor began to wane. It became evident that although the disciples continued to observe the Jewish fasts and feasts, their preaching really meant the beginning of a new era. The people were not ready for such a change, and especially the leaders of the people, the Pharisees, who, since the crucifixion of Jesus, had shown no persecuting zeal, came out in active opposition. The result was at once evident. Stephen was arrested, and was charged with revolutionary teaching about the Temple. The charge was false; Stephen did not say that the Temple worship should then and there be abandoned by the disciples of Jesus. But he did proclaim the beginning of a new era, and the presence, in the person of Jesus, of one greater than Moses. So, after a great and bold speech of Stephen, he was hurried out of the city and stoned. As Stephen was stoned, he called on Jesus, saying, "Lord Jesus, receive my spirit," and then kneeling down he prayed for forgiveness of his enemies: "Lord, lay not this sin to their charge." Acts 6:8 to 8:3 Thus died the first Christian martyr. The Greek word "martyr" means "witness." Others had witnessed to the saving work of Christ by their words; Stephen now witnessed also by his death. When Stephen was stoned, the witnesses had laid "their garments at the feet of a young man named Saul." Saul was to become the greatest preacher of the faith which then he laid waste. But meanwhile he was a leader in a great persecution. The persecution scattered the disciples far and wide from Jerusalem, though the apostles remained. But this scattering resulted only in the wider spread of the gospel. Everywhere they went the persecuted disciples proclaimed the faith for which they suffered. Thus the very rage of the enemies was an instrument in God's hand for bringing the good news of salvation to the wide world. Acts 8:4-40 Among those who were scattered abroad by the persecution was Philip, one of the seven men who had been appointed to care for the ministration to the poor. This Philip, who is called "the evangelist," to distinguish him from the apostle of the same name, went to Samaria, and preached to the Samaritans. It was a step on the way toward a Gentile mission, but the Samaritans themselves were not Gentiles but half-Jews. When the apostles at Jerusalem heard of the work of Philip, they sent Peter and John from among their own number, and through Peter and John the Samaritans received special manifestations of the Holy Spirit. Acts 8:4-25. Then Philip went to a desert road leading from Jerusalem to Gaza. There he preached the gospel to an Ethiopian treasurer, who despite his employment in a foreign country may have been of Jewish descent. Vs. 26-40. Yet the preaching to him was another preparation for the spread of the gospel out into the Gentile world. QUESTIONS ON LESSON XV 1. What was the sin of Ananias and Sapphira? Was the relief of the needy in the early Jerusalem church what is now called communism or socialism? If not, why not? 2. What was the fundamental difference between the two first imprisonments of apostles in Jerusalem, and the persecution which began with the martyrdom of Stephen? Why was the latter more serious? 3. Outline the speech of Stephen. 4. Describe the progress of the gospel in Samaria. LESSON XVI The Conversion of Paul The work of the Early Church was at first carried on only among the Jews. The Lord Jesus, it is true, had commanded the apostles to make disciples of all the nations, but he had not made it perfectly plain when the Gentile work should begin, or on what terms the Gentiles should be received. Conceivably, therefore, the early disciples might have thought it might be the will of God that all Israel should first be evangelized before the gospel should be brought to the other nations; and conceivably also the men of the other nations, when they finally should receive the gospel, might be required to unite themselves with the people of Israel and keep the Mosaic Law. The guidance of the Holy Spirit was required, therefore, before the gospel should be offered freely to Gentiles without requiring them to become Jews. But that guidance, in God's good time, was plainly and gloriously given. One of the most important steps in the preparation for the Gentile mission was the calling of a leader. And the leader whom God called was one upon whom human choice never would have rested; for the chosen leader was none other than Saul, the bitterest enemy of the Church. Saul, whose Roman name was Paul, was born at Tarsus, a center of Greek culture, and the chief city of Cilicia, the coast country in the southeastern part of Asia Minor, near the northeastern corner of the Mediterranean Sea. In Tarsus the family of Paul belonged by no means to the humblest of the population, for Paul's father and then Paul himself possessed Roman citizenship, which in the provinces of the empire was a highly prized privilege possessed only by a few. Thus by birth in a Greek university city and by possession of Roman citizenship Paul was connected with the life of the Gentile world. Such connection was not without importance for his future service as apostle to the Gentiles. Far more important, however, was the Jewish element in his preparation. Although Paul no doubt spoke Greek in childhood, he also in childhood spoke Aramaic, the language of Palestine, and his family regarded themselves as being in spirit Jews of Palestine rather than of the Dispersion, Aramaic-speaking Jews rather than Greek-speaking Jews, "Hebrews" rather than "Hellenists." Both in Tarsus and in Jerusalem, moreover, Paul was brought up in the strictest sect of the Pharisees. Thus despite his birth in a Gentile city, Paul was not a "liberal Jew"; he was not inclined to break down the separation between Jews and Gentiles, or relax the strict requirements of the Mosaic Law. On the contrary, his zeal for the Law went beyond that of many of his contemporaries. The fact is of enormous importance for the understanding of Paul's gospel; for Paul's gospel of justification by faith is based not upon a lax interpretation of the law of God, but upon a strict interpretation. Only, according to that gospel, Christ has paid the penalty of the law once for all on the cross. According to Paul, it is because the full penalty of the law has been paid, and not at all because the law is to be taken lightly, that the Christian is free from the law. Acts 9:1-19, and Parallels Early in life Paul went to Jerusalem, to receive training under Gamaliel, the famous Pharisaic teacher. And in Jerusalem, when he had still not reached middle age, he engaged bitterly in persecution of the Church. He was filled with horror at a blasphemous sect that proclaimed a crucified malefactor to be the promised King of Israel, and that tended, perhaps, to break down the permanent significance of the law. It is a great mistake to suppose that before he was converted Paul was gradually getting nearer to Christianity. On the contrary, he was if anything getting further away, and it was while he was on a mad persecuting expedition that his conversion finally occurred. The conversion of Paul was different in one important respect from the conversion of ordinary Christians. Ordinary Christians, like Paul, are converted by the Holy Spirit, who is the Spirit of Jesus. But in the case of ordinary Christians human instruments are used--the preaching of the gospel, or godly parents, or the like. In the case of Paul, on the other hand, no such instrument was used, but the Lord Jesus himself appeared to Paul and brought him the gospel. Paul himself says in one of his Epistles that he saw the Lord. I Cor. 9:1; 15:8. It was that fact which made Paul, unlike ordinary Christians, but like Peter and the other apostles, an actual eyewitness to the resurrection of Christ. A wonderful thing, moreover, was the way in which Jesus appeared to Paul. He might naturally have appeared to him in anger, to condemn him for the persecution of the Church. Instead he appeared in love, to receive him into fellowship and to make him the greatest of the apostles. That was grace--pure grace, pure undeserved favor. It is always a matter of pure grace when a man is saved by the Lord Jesus, but in the case of Paul, the persecutor, the grace was wonderfully plain. Paul never forgot that grace of Christ; he never hated anything so much as the thought that a man can be saved by his own good works, or his own character, or his own obedience to God's commands. The gospel of Paul is a proclamation of the grace of God. Paul saw the Lord on the road to Damascus, where he had been intending to persecute the Church. Acts 9:1-19, and parallels. As he was nearing the city, suddenly at midday a bright light shone around him above the brightness of the sun. Those who accompanied him remained speechless, seeing the light but not distinguishing the person, hearing a sound, but not distinguishing the words. Paul, on the other hand, saw the Lord Jesus and listened to what Jesus said. Then, at the command of Jesus, he went into Damascus. For three days he was blind, then received his sight through the ministrations of Ananias, an otherwise unknown disciple, and was baptized. Then he proceeded to labor for the Lord by whom he had been saved. Soon, however, he went away for a time into Arabia. Gal. 1:17. It is not known how far the journey took him or how long it lasted, except that it lasted less than three years. Nothing is said, in the New Testament, moreover, about what Paul did in Arabia. But even if he engaged in missionary preaching, he also meditated on the great thing that God had done for him; and certainly he prayed. QUESTIONS ON LESSON XVI 1. Where was Paul born? Find the place on a map. What sort of city was it. 2. What is known about Paul's boyhood home, and about his education? In what books of the New Testament is the information given? 3. Why did Paul persecute the Church? 4. Describe in detail what the book of The Acts says about the conversion of Paul. Where does Paul mention the conversion in his Epistles? 5. How did the conversion of Paul differ from the conversion of an ordinary Christian? In what particulars was it like the conversion of an ordinary Christian? 6. What did Paul do after the conversion? LESSON XVII The Gospel Given to the Gentiles Saul of Tarsus was not only converted directly by the Lord Jesus; he was also called just as directly by Jesus to be an apostle, and especially an apostle to the Gentiles. But other instruments were also used in the beginning of the Gentile mission. Even Peter, whose work continued for a number of years afterwards to be chiefly among the Jews, was led by the Holy Spirit to take a notable step in the offering of the gospel freely to the whole world. Acts 9:31-43 During the period of peace which followed after the persecution at the time of the death of Stephen, Peter went down to labor in the coastal plain of Palestine. Acts 9:31-43. At Lydda he healed a lame man, Æneas; at Joppa, on the coast, he raised Dorcas from the dead. And it was at Joppa that he received the guidance of the Holy Spirit as to the reception of Gentiles into the Church. Ch. 10. Acts, Chapter 10 At midday Peter went up upon the flat housetop to pray. There he fell into a trance, and saw a vessel like a great sheet let down from heaven, and in it all kinds of animals which it was forbidden in the Mosaic Law to use for food. A voice came to him: "Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common and unclean. And a voice came unto him again the second time, What God hath cleansed, make not thou common. And this was done thrice: and straightway the vessel was received up into heaven." The meaning of this vision was soon made plain. A Roman officer, Cornelius, a devout Gentile, living at Cæsarea, which was a seaport about thirty miles north of Joppa, had been commanded in a vision to send for Peter. The messengers of Cornelius arrived at Peter's house just after Peter's vision was over. The Holy Spirit commanded Peter to go with them. Arriving at Cæsarea, the apostle went into the house where Cornelius and his friends were assembled, and there proclaimed to them the gospel of the Lord Jesus. While he was still speaking, the Holy Spirit fell upon all those who were present, upon the Gentiles as well as upon the Jews. Then said Peter, "Can any man forbid the water, that these should not be baptized, who have received the Holy Spirit as well as we?" So the Gentiles were baptized. A very important step had been taken. Cornelius, it is true, was a "God-fearer"--that is, he belonged to the class of Gentiles frequently mentioned in the book of The Acts who worshiped the God of Israel and were friendly to the Jews. Nevertheless, he was still outside the covenant people, and under the old dispensation he could not be received into covenant privileges until he united himself with the nation by submitting himself to the whole Mosaic Law. Yet now such restrictions were removed by the plain guidance of the Spirit of God. Evidently an entirely new dispensation had begun. Acts 11:1-18 At Jerusalem Peter's strange action in receiving Gentiles into the Church without requiring them to become Jews gave rise to some discussion. Acts 11:1-18. But the apostles had no difficulty in convincing the brethren of the necessity for what he had done. The guidance of the Holy Spirit had been perfectly plain. When the brethren heard what Peter said, "they held their peace, and glorified God, saying, Then to the Gentiles also hath God granted repentance unto life." The freedom of the Gentiles had not yet, however, fully been revealed. For a time the case of Cornelius seems to have been regarded as exceptional. The Holy Spirit had plainly commanded Peter to receive Cornelius and his friends without requiring them to be united to the people of Israel, but perhaps similar definite guidance was required before others could be received. The underlying reason for Gentile freedom, in other words, had not yet fully been revealed. The revelation, however, was not long delayed; it came especially through the Apostle Paul. But meanwhile Paul was being prepared for his work. Acts 9:19-30, and Parallels After the journey to Arabia, which was mentioned at the end of Lesson XVI, Paul returned to Damascus, and preached to the Jews, endeavoring to convince them that Jesus was really the Messiah. His preaching aroused opposition, and the Jews, with the help of an officer of King Aretas of Arabia, had tried to kill him. But the brethren lowered him over the city wall in a basket, and so he escaped to Jerusalem, Acts 9:23-25; II Cor. 11:31-33, where he desired to become acquainted with Peter. No doubt he then talked with Peter especially about the events of the earthly ministry of Jesus and the appearances of the risen Christ. He also engaged in preaching to the Greek-speaking Jews. But when these Greek-speaking Jews sought to kill him, the brethren sent him away to Tarsus. He was unwilling to go, being desirous of repairing the harm which he had done to the church at Jerusalem; but a definite command of the Lord Jesus sent him now forth to the country of the Gentiles. Acts 9:26-30; 22:17-21; Gal. 1:18-24. He labored in or near Tarsus, preaching the faith which formerly he had laid waste. Acts 11:19-26 Meanwhile an important new step in the progress of the gospel into the Gentile world was taken at Antioch. Acts 11:19-26. Antioch, the capital of the Roman province of Syria, was situated on the Orontes River, near the northeastern corner of the Mediterranean Sea. It was the third greatest city of the empire, ranking immediately after Rome and Alexandria. And among the great Gentile cities it was the first which was encountered on the march of the gospel out from Jerusalem to the conquest of the world. At Antioch, certain unnamed Jews of Cyprus and Cyrene, who had been scattered from Jerusalem by the persecution at the time of Stephen's death, took the important step of preaching the word of God to the Gentiles. Before, they had spoken only to Jews; here they spoke also to the Gentiles. Gentiles were received no longer merely in isolated cases like the case of Cornelius, but in large numbers. To investigate what had happened, Barnabas, an honorable member of the early Jerusalem church, Acts 4:36, 37, was sent from Jerusalem to Antioch. Barnabas at once recognized the hand of God, and sent to Tarsus to seek Paul. He and Paul then labored abundantly in the Antioch church. At Antioch the disciples of Jesus were first called "Christians"--no doubt by the Gentile population of the city. The fact is not unimportant. It shows that even outsiders had come to see that the Christian Church was something distinct from Judaism. A distinct name had come to be required. QUESTIONS ON LESSON XVII 1. Describe the conversion of Cornelius in detail. What was the importance of the event? 2. What was the meaning of Peter's vision on the housetop at Joppa? 3. What important step was taken at Antioch? 4. Trace the part of Barnabas in furthering the work of Paul. 5. Show how every successive step in the offering of the gospel to the Gentiles was taken under the guidance of the Holy Spirit. LESSON XVIII The First Missionary Journey and the Apostolic Council Acts 11:27 to 12:25 After a time of rapid growth in the Antioch church, a prophet, Agabus by name, came down from Jerusalem and prophesied a famine. The disciples determined to send relief to their brethren in Jerusalem. This they did by the instrumentality of Barnabas and Paul. Acts 11:27-30. Meanwhile the Jerusalem church had been suffering renewed persecution under Herod Agrippa I, who, as a vassal of Rome, ruled over all Palestine from A.D. 41 to 44. James the son of Zebedee, one of the apostles, had been put to death, and Peter had escaped only by a wonderful interposition of God, Acts, ch. 12. Acts, Chapters 13, 14 After Barnabas and Paul had returned to Antioch from their labor of love in Jerusalem, they were sent out, under the guidance of the Holy Spirit, upon a mission to the Gentiles, which is called the first missionary journey. Acts, chs. 13, 14. This missionary journey led first through the island of Cyprus, then, by way of Perga in Pamphylia to Pisidian Antioch on the central plateau of Asia Minor. At Pisidian Antioch, as regularly in the cities that he visited, Paul entered first into the synagogue. In accordance with the liberal Jewish custom of that day, he was given opportunity to speak, as a visiting teacher. The congregation was composed not only of Jews but also of Gentiles who had become interested in the God of Israel and in the lofty morality of the Old Testament without definitely uniting themselves with the people of Israel--the class of persons who are called in the book of The Acts "they that feared God" or the like. These "God-fearers" constituted a picked audience; they were just the Gentiles who were most apt to be won by the new preaching, because in their case much of the preliminary instruction had been given. But the Jews themselves, at Pisidian Antioch as well as elsewhere, were jealous of the new mission to the Gentiles, which was proving so much more successful than their own. Paul and Barnabas, therefore, were obliged to give up the work in the synagogue and address themselves directly to the Gentile population. So it happened very frequently in the cities that Paul visited--at first he preached to both Jews and Gentiles in the synagogues, and then when the Jews drove him out he was obliged to preach to the Gentiles only. Being driven out of Pisidian Antioch by a persecution instigated by the Jews, Paul and Barnabas went to Iconium, Lystra, and Derbe, which, with Pisidian Antioch, were in the southern part of the great Roman province Galatia, but not in Galatia proper, which lay farther to the north. Then, turning back from Derbe, the missionaries revisited Lystra, Iconium, and Pisidian Antioch, strengthening the disciples and appointing elders; and then returned to the church at Syrian Antioch from which the Holy Spirit had sent them forth. The Epistle of James During the progress of the Antioch church and of the mission which had proceeded from it, the church at Jerusalem had not been idle. At the head of it stood James, the brother of Jesus, who was not one of the twelve apostles and apparently during the earthly ministry of Jesus had not been a believer, but who had witnessed an appearance of the risen Lord. James was apparently attached permanently to the church at Jerusalem, while the Twelve engaged frequently in missionary work elsewhere. From this James there has been preserved in the New Testament a letter, The Epistle of James, which is addressed "to the twelve tribes which are of the Dispersion." This letter was written at an early time, perhaps at about the time of the first missionary journey of Paul. In the letter, James lays stress upon the high moral standard which ought to prevail in the Christian life, and he has sometimes been regarded as an advocate of "works." But this judgment should not be misunderstood. The "works" of which James is speaking are not works which are to be put alongside of faith as one of the means by which salvation is to be obtained; they are, on the contrary, works which proceed from faith and show that faith is true faith. James does not, therefore, deny the doctrine of justification by faith alone. Only he insists that true faith always results in good works. Paul meant exactly the same thing when he spoke of "faith working through love." Gal. 5:6. Paul and James use somewhat different language, but they mean the same thing. Faith, according to both of them, involves receiving the power of God, which then results in a life of loving service. Acts 15:1-35; Galatians 2:1-10 The wonderful success of the first missionary journey of Paul and Barnabas caused great joy to the Antioch church. But the joy was soon marred by certain persons, commonly called "Judaizers," who came down to Antioch from Jerusalem and said that unless the Gentile converts kept the Law of Moses they could not be saved. The demand was directly contrary to the great principle of justification by faith alone; for it made salvation depend partly upon human merit. The entire life of the Church was in danger. But Paul, guided by a revelation from God, determined to comply with the wishes of the brethren at Antioch by going up to Jerusalem with Barnabas and certain others, in order to confer with the leaders of the Jerusalem church. Paul did not need any authorization from those leaders, for he had been commissioned directly by Christ; nor did he need to learn from them anything about the principles of the gospel, for the gospel had come to him through direct revelation. But he did desire to receive from the Jerusalem leaders, to whom the Judaizers falsely appealed, some such public pronouncement as would put the Judaizers clearly in the wrong and so stop their ruination of the Church's work. The conference resulted exactly as Paul desired. Acts 15:1-35; Gal. 2:1-10. The Jerusalem leaders--James, the brother of the Lord, Peter, and John the son of Zebedee--recognized that they had absolutely nothing to add to the gospel of Paul, because he had been commissioned by Christ as truly and as directly as the original Twelve. Joyfully, therefore, they gave to Paul and Barnabas the right hand of fellowship. God had worked for Paul among the Gentiles as truly as he had worked for Peter among the Jews. With regard to the propaganda of the Judaizers, the Jerusalem church, after speeches by James and Peter presenting the same view as the view of Paul, sent a letter to the Gentile Christians in Antioch and Syria and Cilicia declaring them to be absolutely free from the Mosaic Law as a means of salvation, and directing them to refrain, out of loving regard for the Jews in the several cities, from certain things in the Gentile manner of life which were most abhorrent to Jewish feeling. Such was the result of the "Apostolic Council," which took place at about A.D. 49. It was a great victory for the Gentile mission and for Paul, for it established clearly the unity of all the apostles under the guidance of the Holy Spirit. No wonder the church at Antioch rejoiced when the letter of the Jerusalem church was read. QUESTIONS ON LESSON XVIII 1. Describe in detail the release of Peter from prison in the closing days of the reign of Herod Agrippa I. 2. Enumerate the visits of Paul to Jerusalem which have been studied so far. 3. What happened, on the first missionary journey, at Paphos? at Perga? at Pisidian Antioch? at Lystra? 4. Describe the Apostolic Council in detail. What was the meaning of the letter which was sent out from the council? LESSON XIX The Second Missionary Journey The Apostolic Council, which was studied in the last lesson, was an important step in the progress of Christian liberty. By it the Judaizers were definitely repudiated, and salvation was based upon faith alone apart from the works of the law. But many practical difficulties still remained to be solved. Galatians 2:11-21 One such difficulty appeared at Antioch soon after the council. Gal. 2:11-21. The council had established the freedom of the Gentile Christians from the Mosaic Law, but it had not been determined that the Jewish Christians should give up the Law. No doubt the Jewish Christians were inwardly free from the Law; they depended for their salvation not at all upon their obedience to God's commands as set forth in the Law of Moses, but simply and solely upon the saving work of Christ accepted by faith. But so far as had yet been revealed, it might conceivably be the will of God that they should still maintain their connection with Israel by observing the whole of the Law including even its ceremonial requirements. In order, however, that the ceremonial requirements of the Law might be observed, the Jews had always been accustomed to avoid table companionship with Gentiles. What should be done, therefore, in churches like the church at Antioch, which were composed both of Jewish Christians and of Gentile Christians? How could the Jewish Christians in such churches continue to observe the ceremonial law, and still hold table companionship with their Gentile brethren? This question faced the apostle Peter on a visit which he made to Antioch after the Apostolic Council. At first he answered the question in the interests of Gentile freedom; he allowed the unity of the Church to take precedence over the devotion of Jewish Christians to the ceremonial law. He held table companionship, therefore, with the Gentile Christians, and he did so out of true conviction with regard to the new Christian freedom. But when certain men came to Antioch from James, Peter was afraid to be seen transgressing the ceremonial law, and so began to withdraw himself from table companionship with his Gentile brethren. Peter's action, because of its inconsistency, endangered the very life of the Church. Peter had given up the keeping of the ceremonial law in order to hold table companionship with the Gentile Christians. Then he had undertaken the keeping of the ceremonial law again. Might not the Gentile Christians be tempted to do the same thing, in order to preserve their fellowship with the greatest of the original apostles? But if the Gentile Christians should begin to keep the ceremonial law, they could not fail to think that the keeping of the ceremonial law was somehow necessary to salvation. And so the fundamental principle of Christianity--the principle of salvation by Christ alone apart from human merit--would be given up. The danger was imminent. But God had raised up a man to fight the battle of the Church. Absolutely regardless of personal considerations, devoted solely to the truth, the Apostle Paul withstood Peter before the whole Church. It is exceedingly important to observe that Paul did not differ from Peter in principle; he differed from him only in practice. He said to Peter in effect, "You and I are quite agreed about the principle of justification by faith alone; why, therefore, do you belie your principles by your conduct?" In the very act of condemning the practice of Peter, therefore, Paul commends his principles; about the principles of the gospel the two chief apostles were fully agreed. Undoubtedly Peter was convinced by what Paul said; there was no permanent disagreement, even about matters of practice, between Peter and Paul. Thus did the Spirit of God guide and protect the Church. Acts 15:36 to 18:22 Soon afterward Paul went forth from Antioch on his "second missionary journey." Acts 15:36 to 18:22. Journeying with Silas by the land route to Derbe and to Lystra, where Timothy became his associate, he then apparently went to Iconium and Pisidian Antioch and then northward into Galatia proper, that is "Galatia" in the older and narrower sense of the term. Finally he went down to Troas, a seaport on the Ægean Sea. At Troas he must have been joined by Luke, the author of The Acts, since the narrative in Acts here begins to be carried on by the use of the first person, "we," instead of "they," thus showing that the author was present. Setting sail from Troas, the apostolic company soon came to Philippi in Macedonia, where an important church was founded. At last Paul and Silas were imprisoned, and although they were released through divine interposition and by the second thought of the city authorities, they were requested by the authorities to leave the city. Arriving at Thessalonica, Paul preached in the synagogue, and founded an important church, chiefly composed of Gentiles. But after a stay shorter than had been intended, persecution instigated by the Jews drove Paul out of the city. He went then to Athens, where he preached not merely in the synagogue but also directly to the Gentile passers-by in the market place. At Corinth, the capital of the Roman province Achaia, embracing Greece proper, large numbers of converts were won, and Paul spent about two years in the city. Not long after the beginning of this Corinthian residence, he wrote the two Thessalonian Epistles. The First and Second Epistles to the Thessalonians The First Epistle to the Thessalonians was written just after Paul had received his first news from the Thessalonian church. He had been obliged to leave Thessalonica before he had intended. Would his work in that city be permanent? Would the converts remain faithful to Christ? These were serious questions. The Thessalonian converts were living in the midst of a corrupt paganism, and Paul had not had time to instruct them fully in the things of Christ. Every human probability was against the maintenance of their Christian life. But at last Paul received his first news from Thessalonica. And the news was good news. God was watching over his children; the great wonder had been wrought; a true Christian church had been founded at Thessalonica. The letter which Paul wrote at such a time is very naturally a simple, warm expression of gratitude to God. At the same time, in the letter, Paul comforts the Thessalonians in view of the death of certain of their number, gives instruction about the second coming of Christ, and urges the converts to live a diligent and orderly life. The Second Epistle to the Thessalonians was written very soon after the former Epistle. It reiterates the teaching of I Thessalonians, with correction of a misunderstanding which had crept into the church with regard to the second coming of Christ. QUESTIONS ON LESSON XIX 1. What practical question arose at Antioch after the Apostolic Council? 2. How did Paul show the agreement in principle between himself and Peter? 3. What was the inconsistency of Peter's action? Did Paul necessarily condemn Jewish Christians who continued to observe the ceremonial law? What principle was at stake at Antioch? What does Paul in his Epistles say about Peter after this time? Was there any permanent disagreement? 4. Why did Paul separate from Barnabas at the beginning of the second missionary journey? What does Paul say afterwards about Barnabas? Was there any permanent disagreement between Paul and Barnabas or between Paul and Mark? 5. Describe what happened at Troas, Philippi, Thessalonica, Berea, Athens, Corinth. 6. What was the occasion for the writing of I Thessalonians? of II Thessalonians? LESSON XX The Third Missionary Journey. The Epistle to the Galatians At Corinth, on the second missionary journey, the Jews made charges before the Roman proconsul Gallio against Paul. But Gallio dismissed the charges as concerning only the Jewish Law. It was an important decision. Judaism was tolerated in the Roman Empire, and if Christianity was regarded as a variety of Judaism it would be tolerated too. Such was usually the practice of the Roman authorities in the very early days; the Roman authorities often protected the Christian missionaries against the Jews. Finally leaving Corinth, Paul went by way of Ephesus, where he made only a brief stay, to Palestine and then back to Syrian Antioch. Acts 18:23 to 21:15 After having spent some time at Syrian Antioch, he started out on his third missionary journey. Acts 18:23 to 21:15. First he went through Asia Minor to Ephesus, apparently passing through Galatia proper on his way. At Ephesus he spent about three years. The Epistle to the Galatians It was probably during this Ephesian residence that Paul wrote the Epistle to the Galatians; and probably "the churches of Galatia" to which the Epistle is addressed were churches in Galatia proper in the northern part of the great Roman province Galatia. Another view regards the Epistle as being addressed to the well-known churches at Pisidian Antioch, Iconium, Lystra, and Derbe, which were in the southern part of the Roman province. When this view is adopted, the writing of the Epistle is usually put at a somewhat earlier time in the life of Paul. The occasion for the writing of the Epistle to the Galatians can easily be discovered on the basis of the letter itself. After Paul had left Galatia, certain other teachers had come into the country. These teachers were men of the Jewish race, and they are usually called "Judaizers." What they taught can be established fairly well on the basis of Paul's answer to them. They agreed with Paul in believing that Jesus was truly the Messiah, and that he had risen from the dead. Apparently they had no objection to Paul's doctrine of the deity of Christ, and they agreed, apparently, that faith in Christ is necessary to salvation. But they maintained that something else is also necessary to salvation--namely, union with the nation of Israel and the keeping of the Mosaic Law. The Judaizers, then, maintained that a man is saved by faith and works; whereas Paul maintained that a man is saved by faith alone. The Galatian Christians had been impressed by what the Judaizers had said. Already they had begun to observe some of the Jewish fasts and feasts. And they were on the point of taking the decisive step of uniting themselves definitely with the people of Israel and undertaking the observance of the Mosaic Law. It was to keep them from taking that decisive step that Paul wrote the Epistle. At first sight the question at issue might seem to have little importance to-day. No one in the Church nowadays is in danger of uniting himself with Israel or undertaking to keep the ceremonial law. If Paul had treated the question in Galatia in a merely practical way, his letter would be of no value to us. But as a matter of fact Paul did not treat the question in a merely practical way; he treated it as a question of principle. He saw clearly that what was really endangered by the propaganda of the Judaizers was the great principle of grace; the true question was whether salvation is to be earned partly by what man can do or whether it is an absolutely free gift of God. That question is just as important in the modern Church as it was in Galatia in the first century. There are many in the modern Church who maintain that salvation is obtained by character, or by men's own obedience to the commands of Christ, or by men's own acceptance of Christ's ideal of life. These are the modern Judaizers. And the Epistle to the Galatians is directed against them just as much as it was directed against the Judaizers of long ago. Paul refuted the Judaizers by establishing the meaning of the cross of Christ. Salvation, he said, was obtained simply and solely by what Christ did when he died for the sins of believers. The curse of God's law, said Paul, rests justly upon all men, for all men have sinned. That curse of the law brings the penalty of death. But the Lord Jesus, the eternal Son of God, took the penalty upon himself by dying instead of us. We therefore go free. Such is the gospel of Jesus Christ as preached by Paul, and as defended in the Epistle to the Galatians. That gospel, Paul said, is received by faith. Faith is not a meritorious act; it simply means accepting what Christ has done. It cannot be mingled with an appeal to human merit. Christ will do everything or nothing. Either accept as a free gift what Christ has done, or else earn salvation by perfect obedience. The latter alternative is impossible because of sin; the former, therefore, alone can make a man right with God. But acceptance of the saving work of Christ means more than salvation from the guilt of sin; it means more than a fresh start in God's favor. It means also salvation from the power of sin. All men, according to Paul, are dead in sin. Salvation, then, can come only by a new creation, as Paul calls it, or, as it is called elsewhere in the New Testament, a new birth. That new creation is wrought by the saving work of Christ, and applied by the Holy Spirit. And after the new creation has been wrought, there is a new life on the basis of it. In the new life there is still a battle against sin. But the Christian has received a new power, the power of the Holy Spirit. And when he yields himself to that new power, he fulfills in its deepest import the law of God. Only he fulfills it not by obedience in his own strength to a law which is outside of him, but by yielding to a power which God has placed in his heart. This new fulfillment of the law on the part of Christians is what Paul means when he speaks of "faith working through love"; for love involves the fulfillment of the whole law. Such was the gospel of Paul as it is set forth in the Epistle to the Galatians. Paul had received it from the Lord Jesus Christ. Without it the Church is dead. It need not be put in long words, but it must be proclaimed without the slightest concession to human pride, if the Church is to be faithful to the Saviour who died. We deserved eternal death; the Lord Jesus, because he loved us, died in our stead--there is the heart and core of Christianity. QUESTIONS ON LESSON XX 1. Describe Paul's first visit to Corinth. 2. Where did Paul go at the beginning of the third missionary journey? 3. What was the occasion for the writing of the Epistle to the Galatians? 4. What great principle is defended in the Epistle? What is the meaning of the death of Christ? What is the meaning of "justification by faith"? 5. Give an outline of the Epistle, showing the three great divisions. 6. Why does Paul give, in the first part of the Epistle, a review of certain facts in his life? LESSON XXI The Third Missionary Journey. The Epistles to the Corinthians and to the Romans Another Epistle, in addition to the Epistle to the Galatians, was written by Paul at Ephesus on the third missionary journey. This was the First Epistle to the Corinthians. The First Epistle to the Corinthians In I Corinthians, the details of congregational life are more fully discussed than in any other of the Epistles of Paul. Paul had received information about the Corinthian church partly through what was said by the "household of Chloe," who had come to Ephesus from Corinth, and partly by a letter which the Corinthian church had written. The information was not all of a favorable character. In Corinth, a Christian church was in deadly battle with paganism--paganism in thought and paganism in life. But that battle was fought to a victorious conclusion, through the guidance of an inspired apostle, and through the Holy Spirit of God in the hearts of believers. First Paul dealt in his letter with the parties in the Corinthian church. The Corinthian Christians were in the habit of saying, "I am of Paul; and I of Apollos; and I of Cephas; and I of Christ," I Cor. 1:12; they seem to have been more interested in the particular form in which the gospel message was delivered than in the message itself. Paul treated the subject in a grand and lofty way. The party spirit in Corinth was merely one manifestation of intellectual pride. In reply, the apostle directed his readers to the true wisdom. And if you would possess that wisdom, he said, give up your quarreling and give up your pride. Then there was gross sin to be dealt with, and a certain lordly indifference to moral purity. In reply, Paul pointed to the true moral implications of the gospel, and to the law of love which sometimes, as in Paul's own case, causes a Christian man to give up even privileges which might be his by right. In chs. 12 to 14 of the Epistle, Paul dealt with the supernatural gifts of the Spirit, such as prophecy and speaking with tongues. These gifts were not continued after the Apostolic Age. But it is important for us to know about them, and the principles which Paul used in dealing with them are of permanent validity. The greatest principle was the principle of love. It is in connection with the question of gifts of the Spirit that Paul wrote his wonderful hymn about Christian love. Ch. 13. Paganism of thought was creeping into the Corinthian church in connection with the doctrine of the resurrection. Paul dealt with this question by appealing to the plain historical evidence for the resurrection of Christ. That fact itself had not been denied in Corinth. It was supported by the testimony not only of Paul himself, but also of Peter, of the apostles, and of five hundred brethren most of whom were still alive. Paul had received the account of the death, the burial, the resurrection, and the appearances of Jesus from Jerusalem, and no doubt from Peter during the fifteen days which the two apostles had spent together three years after Paul's conversion. In I Cor. 15:1-7 Paul is reproducing the account which the primitive Jerusalem church gave of its own foundation. And in that account Christianity appears, not as an aspiration, not as mere devotion to an ideal of life, not as inculcation of a certain kind of conduct, but as "a piece of information" about something that had actually happened--namely, the atoning death and glorious resurrection of Jesus our Lord. The Second Epistle to the Corinthians The First Epistle to the Corinthians did not end all difficulties in the Corinthian church. On the contrary, after the writing of that letter, certain miserable busybodies had sought to draw the Corinthian Christians away from their allegiance to the apostle. A brief visit which Paul had made to Corinth had not ended the trouble. At last Paul had left Ephesus in great distress. He had passed through a terrible personal danger, when he had despaired of life, but more trying still was the thought of Corinth. Finding no relief from his troubles he went to Troas and then across to Macedonia. There at length relief came. Titus, Paul's helper, arrived with good news from Corinth; the church had returned to its allegiance. To give expression to his joy and thanksgiving, Paul wrote the Second Epistle to the Corinthians. In the Epistle he also dealt with the matter of the collection for the poor at Jerusalem, and administered a last rebuke to the Corinthian trouble makers. In I Corinthians it is the congregation that is in the forefront of interest; in II Corinthians, on the other hand, it is the apostle and his ministry. In this letter, the Apostle Paul lays bare before his readers the very secrets of his heart, and reveals the glories of the ministry which God had intrusted to him. That ministry was the ministry of reconciliation. God and men had been separated by the great gulf of sin, which had brought men under God's wrath and curse. Nothing that men could do could possibly bridge the gulf. But what was impossible with men was possible with God. By the redeeming work of Christ the gulf had been closed; all had been made right again between God and those for whom Christ died. The Epistle to the Romans Arriving at Corinth Paul spent three months in that city. During this time he wrote the Epistle to the Romans. Paul was intending to visit the city of Rome. The church at Rome had not been founded by him; it was important, therefore, that in order to prepare for his coming he should set forth plainly to the Romans the gospel which he proclaimed. That is what he does in the Epistle to the Romans. In the Epistle to the Romans, the way of salvation through Christ is set forth more fully than in any other book of the New Testament. In Galatians it is set forth in a polemic way, when Paul was in the midst of a deadly conflict against a religion of works; here it is set forth more calmly and more fully. In the first great division of the Epistle, Paul sets forth the universal need of salvation. The need is due to sin. All have sinned, and are under God's just wrath and curse. Rom. 1:18 to 3:20. But the Lord Jesus Christ bore that curse for all believers, by dying for them on the cross; he paid the just penalty of our sins, and clothed us with his perfect righteousness. Ch. 3:21-31. This saving work of Christ, and the faith by which it is accepted, were set forth in the Old Testament Scriptures. Ch. 4. The result of the salvation is peace with God, and an assured hope that what God has begun through the gift of Christ, he will bring to a final completion. Ch. 5:1-11. Thus, as in Adam all died, by sharing in the guilt of Adam's sin, so in Christ all believers are made alive. Vs. 12-21. But, Paul goes on, the freedom which is wrought by Christ does not mean freedom to sin; on the contrary it means freedom from the power of sin; it means a new life which is led by the power of God. Ch. 6. What the law could not do, because the power of sin prevented men from keeping its commands, that Christ has accomplished. Ch. 7. Through Christ, believers have been made sons of God; there is to them "no condemnation"; and nothing in this world or the next shall separate them from the love of Christ. Ch. 8. Toward the spread of this gospel, Paul goes on, the whole course of history has been made to lead. The strange dealings of God both with Jews and Gentiles are part of one holy and mysterious plan. Chs. 9 to 11. In the last section of the Epistle, Paul shows how the glorious gospel which he has set forth results in holy living from day to day. Chs. 12 to 16. QUESTIONS ON LESSON XXI 1. What was the occasion for the writing of I Corinthians? of II Corinthians? of Romans? 2. Give outlines of these three Epistles. LESSON XXII The First Imprisonment of Paul After the three months which Paul spent at Corinth on the third missionary journey, he went up to Jerusalem in order to help bear the gifts which he had collected in the Gentile churches for the poor of the Jerusalem church. He was accompanied by a number of helpers, among them Luke, the writer of the Third Gospel and the book of The Acts. Luke had remained behind at Philippi on the second missionary journey, and now, several years later, he joined the apostle again. The portions of the journey where Luke was actually present are narrated in The Acts in great detail and with remarkable vividness. When Paul came to Miletus on the coast of Asia Minor, he sent to Ephesus for the elders of the Ephesian church, and when they came he held a notable farewell discourse. There was a touching scene when he finally parted from those who loved him so well. Acts 21:15 to 28:31 Despite prophecies of the imprisonment that awaited him Paul went bravely on to Jerusalem. There he was warmly received by James the brother of the Lord and by the church. Acts 21:15-26. But the non-Christian Jews falsely accused him of bringing Gentiles with him into the Temple. Vs. 27-40. There was an onslaught against him, and he was rescued by the Roman chief captain, who took him into the Castle of Antonia which the Romans used to guard the Temple area. On the steps of the castle he was allowed to address the people, ch. 22:1-22, who listened to him at first because he used the Aramaic language instead of Greek, but broke out against him again when he spoke of his mission to the Gentiles. An appeal to his Roman citizenship saved Paul from scourging, Acts 22:23-29; and a hearing the next day before the sanhedrin, ch. 22:30 to 23:10, brought only a quarrel between the Sadducees and the Pharisees. That night Paul had a comforting vision of Christ. V. 11. A plot of the Jews to waylay Paul and kill him was frustrated by Paul's sister's son, who told the chief captain. The chief captain sent the prisoner with an escort down to Cæsarea where the procurator Felix had his residence. Acts 23:12-35. Hearings before Felix brought no decisive result, ch. 24, and Paul was left in prison at Cæsarea for two years until Festus arrived as successor of Felix. Then, in order to prevent being taken to Jerusalem for trial, Paul exercised his right as a Roman citizen by appealing to the court of the emperor. Ch. 25:1-12. Accordingly, after a hearing before Herod Agrippa II, who had been made king of a realm northeast of Palestine by the Romans, v. 13; ch. 26:32, Paul was sent as a prisoner to Rome, chs. 27:1 to 28:16. On the journey he was accompanied by Luke, who has given a detailed account of the voyage--an account which is not only perhaps the chief source of information about the seafaring of antiquity, but also affords a wonderful picture of the way Paul acted in a time of peril. The ship was wrecked on the island of Malta, and it was not until the following spring that the prisoner was brought to Rome. There he remained in prison for two years, chained to a soldier guard, but permitted to dwell in his own hired house and to receive visits from his friends. Acts 28:16-31. During this first Roman imprisonment Paul wrote four of his Epistles--to the Colossians and to Philemon, to the Ephesians, and to the Philippians. Colossians, Philemon, and Ephesians were all written at the same time. Colossians and Ephesians were both sent by the same messenger, Tychicus, and this messenger was accompanied by Onesimus, who bore the Epistle to Philemon. The Epistle to Philemon Onesimus was a slave who had run away from Philemon, his master. He had then been converted by Paul, and Paul was now sending him back to his master. The little letter which the apostle wrote on this occasion gives a wonderful picture of the way in which ordinary social relationships like that of master and servant may be made the means of expression for Christian love. Very beautiful also was the relation between Philemon and the apostle through whom he had been converted. The Epistle to the Colossians The church at Colossæ, to which the Epistle to the Colossians is addressed, had been founded not by Paul but by one of his helpers, Epaphras. A certain type of false teaching had been brought into the church by those who laid stress upon angels in a way that was harmful to the exclusive position of Christ. In reply, Paul sets forth in the Epistle the majesty of Jesus, who existed from all eternity and was the instrument of God the Father in the creation of the world. This was no new teaching; it is always presupposed in the earlier Epistles of Paul, and about it there was no debate. But in the Epistle to the Colossians, in view of the error that was creeping in through false speculation, Paul took occasion to set forth fully what in the former letters he had presupposed. The Epistle to the Ephesians The Epistle to the Ephesians is probably a circular letter addressed to a group of churches of which Ephesus was the center. In this letter the personal element is less prominent than in the other Pauline Epistles; Paul allows his mind to roam freely over the grand reaches of the divine economy. The Church is here especially in view. She is represented as the bride of Christ, and as the culmination of an eternal and gracious plan of God. The Epistle to the Philippians The Epistle to the Philippians was probably written later than the other Epistles of the first captivity. The immediate occasion for the writing of the letter was the arrival of a gift from the Philippian church, on account of which Paul desires to express his joy. Paul had always stood in a peculiarly cordial relation to his Philippian converts; he had been willing, therefore, to receive gifts from them, although in other churches he had preferred to make himself independent by laboring at his trade. But the letter is not concerned only or even chiefly with the gifts of the Philippian church. Paul desired also to inform his Philippian brethren about the situation at Rome. His trial is approaching; whether it results in his death or in his release, he is content. But as a matter of fact he expects to see the Philippians again. Moreover, Paul holds up in the letter the example of Christ, which was manifested in the great act of loving condescension by which he came into the world and endured for our sakes the accursed death on the cross. That humiliation of Christ, Paul says, was followed by exaltation; God has now given to Jesus the name that is above every name. At the conclusion of the two years in prison in Rome, Paul was released, probably in A.D. 63. This fact is attested not by the book of The Acts, of which the narrative closes at the end of the two years at Rome, but by the Pastoral Epistles of Paul and also by an Epistle of Clement of Rome which was written at about A.D. 95. Clement says that Paul went to Spain. This he probably did immediately after his release. He then went to the East again, for it was in the East that I Timothy and Titus were written. QUESTIONS ON LESSON XXII 1. Outline the events in the life of Paul which occurred between the departure from Corinth and the end of the first Roman imprisonment. 2. What was the occasion for the writing of Colossians? of Philemon? of Ephesians? of Philippians? 3. Give outlines of these Epistles. LESSON XXIII The Close of the Apostolic Age The Pastoral Epistles It was observed in the last lesson that Paul was released from his first Roman imprisonment, and went then to Spain and then to the East. At the time when I Timothy was written he has just left Timothy behind at Ephesus when he himself has gone into Macedonia, and now writes the letter with instructions for Timothy as to the way of conducting the affairs of the church. Similarly, the Epistle to Titus was written to guide Titus in his work on the island of Crete. After this last period of activity in the East, Paul was imprisoned again at Rome. During this second Roman imprisonment he wrote II Timothy, to encourage Timothy and instruct him, and to give to him and to the Church a farewell message just before his own death, which he was expecting very soon. The two Epistles to Timothy and the Epistle to Titus, which are called the Pastoral Epistles, are similar to one another in important respects. They all lay stress upon soundness of teaching and upon the organization of the Church. In the closing years of his life Paul provided for the permanence of his work; the period of origination was over and the period of conservation had begun. It was not God's will that every Christian generation should have revealed to it anew the whole of the gospel. What is true in one age is true in all ages. It was a salutary thing, therefore, that the Pastoral Epistles provided for the preservation of the faith which was once for all delivered unto the saints. Soon after the writing of II Timothy, Paul was beheaded at Rome. This event, which is attested in altogether credible Christian tradition outside of the New Testament, took place within the reign of the Emperor Nero--that is, before A.D. 68. At the time of the great fire at Rome in A.D. 64 Nero had persecuted the Christians, as is narrated by Tacitus, the Roman historian. But at that time Paul probably escaped by being out of the city; his execution probably did not occur until several years later. At about the time of the death of Paul disastrous events were taking place in Palestine. James the brother of the Lord had been put to death by the Jews in A.D. 62, according to Josephus the Jewish historian, or a few years later according to another account. In A.D. 66 the Jews rose in revolt against the Romans. In the war that followed there was a terrible siege of Jerusalem. Before the siege the Christians in the city had fled to Pella, east of the Jordan. Jerusalem was captured by the Romans in A.D. 70, and the Temple destroyed. From that time on, the Church in Palestine ceased to be of great relative importance; the gospel had passed for the most part to the Gentiles. A number of the apostles remained for many years, however, to guide and instruct the Church, and important books of the New Testament were written in this period either by the apostles themselves or by those who stood under their direction. The Epistle to the Hebrews Even before the destruction of the Temple, the original disciples had begun to labor far and wide among the Gentiles. It was perhaps during this early period that the Epistle to the Hebrews was written. The name of the author is unknown, but the book is truly apostolic--that is, it was written either by an apostle or by one who wrote under the direction of the apostles. The Epistle is intended to celebrate the all-sufficiency of Christ as the great High Priest, who has made atonement by his own blood, as distinguished from the Old Testament types that were intended to point forward to him. The First Epistle of Peter Some years before the destruction of Jerusalem, the apostle Peter left Palestine. In the course of his missionary journeys he went to Rome, and it was perhaps from Rome that he wrote the First Epistle of Peter, the word "Babylon" in I Peter 5:13 being perhaps a figurative designation of Rome as the "Babylon" of that age. The Epistle was addressed to Christians in Asia Minor, and was intended to encourage the readers to Christian fortitude in the midst of persecution. The gospel proclaimed in the Epistle is the one great apostolic gospel of Christ's redeeming work which was also proclaimed by Paul. The Second Epistle of Peter; The Epistle of Jude The Second Epistle of Peter was written by the apostle to warn his readers against false teaching and urge them to be faithful to the authority of the apostles and of the Scriptures. Closely related to II Peter is the Epistle of Jude, which was written by one of the brothers of Jesus. The apostle Peter, in accordance with a thoroughly credible Christian tradition, finally suffered a martyr's death at Rome. The apostle John, the son of Zebedee, became the head of the Church in Asia Minor, where, at Ephesus, he lived until nearly the end of the first century. During this period he wrote five books of the New Testament. The Gospel According to John was written to supplement the other three Gospels which had long been in use. It contains much of the most precious and most profound teaching of our Lord, as it had been stored up in the memory of the "beloved disciple"; and it presents the glory of the Word of God as that glory had appeared on earth to an eyewitness. The Epistles of John The First Epistle of John was written in order to combat certain errors which were creeping into the Church in Asia Minor and in order to present to the readers the true Christian life of love, founded upon the Son of God who had come in the flesh, and begun by the new birth which makes a man a child of God. The Second Epistle of John is a very brief letter written to warn an individual church of the same kind of error as is combated in I John. The Third Epistle is addressed to an individual Christian named Gaius, who is praised for his hospitality to visiting missionaries, which was the more praiseworthy because it was in contrast to the inhospitality of a certain Diotrephes. The little letter sheds a flood of light upon the details of congregational life in the last period of the Apostolic Age. The Book of Revelation The book of Revelation is based upon a revelation which the apostle John had received during a banishment to the island of Patmos, off the coast of Asia Minor, not far from Ephesus. Probably the book itself was written on the same island. The book contains letters to seven churches of western Asia Minor which are intended to encourage or warn them in accordance with the needs of every individual congregation. The whole book is a tremendous prophecy, which strengthens the faith of the Church in the midst of persecutions and trials by revealing the plan of God, especially as it concerns the second coming of our Lord and the end of the world. Details of future events, especially times and seasons, are not intended to be revealed, but rather great principles both of good and of evil, which manifest themselves in various ways in the subsequent history of the Church. The prophecy, however, will receive its highest and final fulfillment only when our Lord shall come again, and bring in the final reign of righteousness and the blessedness of those whom he has redeemed. QUESTIONS ON LESSON XXIII 1. When, where, and why were the three Pastoral Epistles written? 2. Outline the life of Paul after his release from the first Roman imprisonment. 3. What is known about the latter part of the life of Peter? 4. What was the occasion for the writing of I Peter? of II Peter? of Jude? What are the characteristics of these letters? 5. What is known about the latter part of the life of John? 6. What were the date and the purpose of the Gospel According to John; of the Epistles of John; of the book of Revelation? * * * * * Transcriber's note: Text enclosed by underscores is in italics (_italics_). Small capital text has been replaced with all capitals. Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error. The cover for the eBook version of this book was created by the transcriber and is placed in the public domain. 
38557	----	Transcriber's Note: where [oe] appears it represents the ligature oe which cannot be represented in Latin-1 characters. [=a] represents the letter A with a macron (bar) above. "GRANNY'S CHAPTERS" (ON SCRIPTURAL SUBJECTS) BY LADY MARY ROSS. =THE NEW TESTAMENT=, WITH A SKETCH OF THE SUBSEQUENT HISTORY OF THE JEWS. _NEW EDITION._ LONDON: HATCHARDS, PICCADILLY. 1882. PREFACE TO VOLUME IV. The New Testament has been treated in a manner somewhat different to that adopted in regard to the Books of the Old Testament. The object has been, to sketch out the earthly Life of our Blessed Lord, and to draw attention to a few important points. It was obviously impossible to dwell particularly upon the details of every Miracle, Parable, and Conversation, recorded by the Evangelists. Nor was such a course necessary. The language of the Gospels is so simple and clear, that details are better read from Holy Writ itself. That this volume may lead the young to a reverent study of our Saviour's character, and an earnest endeavour to "follow the blessed steps of His most Holy Life," is the earnest prayer of the Author. MARY ROSS. _November, 1871._ PART I. Chapter I.--JOHN THE BAPTIST BORN. We have now seen that the Sceptre had departed from Judah. The whole country was subject to the Romans, who had appointed Herod to govern it for them; and the time was now come when the blessed promises, that "the seed of the woman should bruise the serpent's head," and that "in the seed of Abraham all nations of the earth should be blessed," were to be fulfilled by the coming of the Messiah, the Son of God, Jesus Christ, our Saviour and Redeemer; born of a woman, that thus being as Man upon the earth, He might suffer for man, and make that atonement for man, which He could only make because He was the Son of God. Unless the Messiah had been at once God and Man, He could have been no Saviour for man; no mediator between a holy God and His sinful creatures. Very soon after the death of Herod's sons, Alexander and Aristobulus, the last princes of the Asmonean family, the wonderful events related in the New Testament began to take place. No doubt we are all well acquainted with the story of the priest Zacharias, a good and holy man, who, whilst performing his duty in the house of God, saw an Angel standing on the right side of the altar of incense. Zacharias was an old man, and his wife Elisabeth was also an old woman, and therefore when the Angel told him that the Lord would work as great a miracle as He had done in Abraham's case, and give a son to Elisabeth, as He had given Isaac to Sarah, Zacharias must indeed have been greatly astonished. The Angel moreover told Zacharias, that this child, whom God would give him, was to be named John; and that he should be in an especial manner guided and protected by the Holy Spirit, for that he was to be the messenger spoken of by prophets, as sent to prepare the way for the Messiah, and give notice of His coming. Such particulars should have overcome any doubts which Zacharias might at the first moment have felt; but his faith failed him, and therefore, considering only the impossibility of such an event happening without the special interposition of the Lord, he, guided by sight and not by faith, presumed to ask for some sign, to assure him that what the Angel spake would really come to pass. This sinful unbelief was punished, even whilst his faithless request was granted; for Zacharias immediately lost the power of speaking, and remained speechless for many months: but his unbelief was gone, and he certainly made his wife Elisabeth acquainted with the promises and directions spoken by the Angel. About six months after this appearance of the Angel Gabriel to Zacharias, He "was sent from God, unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary." The Angel told Mary, that she had been chosen by the Almighty to be the mother of the promised Messiah, whose birth was to be a miracle; inasmuch as He would have no earthly father, but should be called the Son of God. Gabriel also told Mary, that when she had brought forth her son, she should call His name Jesus; that is, a Saviour. Mary was greatly troubled when the Angel first spake to her, and when she expressed her wonder and astonishment, He comforted her, and told her that her cousin Elisabeth, the wife of Zacharias, was also about to become a mother; adding, "For with God nothing shall be impossible." Mary's faith now showed itself, and she said, "Behold the handmaid of the Lord; be it unto me according to thy word." Meaning that she was willing to serve the Lord in everything, and suffer whatever might come upon her in consequence. For, as she had no husband whom she could name as the father of her Child, she was liable to punishment. When Joseph, to whom Mary was espoused, or promised in marriage, found that she would have a Son, he was astonished, and had some thoughts of putting her away from being his wife; but being a just, or good and kind man, he meant to do this quietly and secretly, or "privily," so as not to expose Mary to blame or punishment. But while he thought on these things, behold the Angel of the Lord appeared unto him in a dream, and told him not to fear about taking Mary to be his wife, for that the Holy Spirit had worked a great miracle, and that Mary was to be the mother of the promised Messiah; and as the Angel had said to Mary herself, so He now repeated to Joseph, "she shall bring forth a Son, and thou shalt call His name Jesus; for He shall save His people from their sins." Then all Joseph's doubts and fears were at an end: he did as the Angel bade him, and thus was looked upon by men as the father of Mary's holy Son, who had in truth no Father but God. The Scripture tells us, "Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel; which being interpreted is, God with us." That is, God taking the form and nature of man; living as man amongst men; dying as man for men. "Emmanuel--God with us." The next thing we read of is, that "Mary arose and went into the hill country with haste, into a city of Judah" where Zacharias dwelt, that she might talk over with Elisabeth all those wonderful things which the angel Gabriel had said to her. "And she entered into the house of Zacharias and saluted Elisabeth"; who, under the guidance of the Holy Spirit, "spake out with a loud voice" words that must have greatly comforted Mary. Elisabeth told her, that she was blessed among women in being chosen for the mother of the Messiah, and said, "Whence is this to me, that the mother of my Lord should come to me?" meaning that she was not worthy of the honour of receiving in her house one who was to be the mother of the Son of God. Elisabeth ended by commending Mary for her faith and trust, saying, "blessed is she that believed: for there shall be a performance of those things which were told her from the Lord." Mary now uttered that beautiful hymn of praise, beginning, "My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour." A hymn familiar to us all, as part of our Liturgy, or form of public worship, used in our Churches. This hymn, called "The Magnificat," is said or sung after the first Lesson in the Evening Service. Mary abode with her cousin for about three months, and then returned to her own home, at Nazareth, in Galilee. Not long after Mary's departure, John the Baptist was born; "Elisabeth brought forth a son. And her neighbours and her cousins heard how the Lord had showed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child," and give him a name, as amongst us is done in Baptism; for Baptism in the Christian Church, takes the place of Circumcision in the Jewish Church. When the friends of Zacharias wished to give the infant his father's name, Elisabeth spoke out at once, and said, "He shall be called John." This surprised them so much, that they at once asked Zacharias "how he would have him called." Zacharias immediately, by signs, asked for a writing-table, or rather for a tablet, upon which to write, and then wrote down, "His name is John. And they marvelled all." They must have marvelled, or wondered, still more, when suddenly Zacharias recovered his power of speaking; for "his mouth was opened immediately, and his tongue loosed, and he spake and praised God." Now he could tell all that had happened to him, and how his unbelief in the Angel's promise had been punished by temporary dumbness. "And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa: and all they that heard" these things "laid them up in their hearts": took notice of them, and remembered them, "saying, What manner of child shall this be!" The extraordinary events connected with the birth of John, made all men believe that a child so born must be intended to do great things during his lifetime. Zacharias, inspired by the Holy Spirit, then uttered the hymn called "The Benedictus," sometimes said in our Churches after the second Lesson in the Morning Service, instead of the Psalm (c.), "Jubilate Deo," also belonging to our Liturgy. In this hymn, Zacharias praised and blessed God for the coming of the Saviour; and then, addressing the unconscious infant John, he foretold that he should be the messenger to prepare the way of the Lord Jesus Christ, and incline men to listen to, and believe in, Him. Of John's infancy and childhood we are told nothing, except that he grew in body, and waxed strong in spirit, and that "the hand of the Lord was with him." "And he was in the deserts till the day of his showing unto Israel." He passed a quiet and retired life, until he was called upon to baptize the people, and point to the Son of Mary as the Son of God; the Lamb of God, that taketh away the sin of the world. Chapter II.--BIRTH OF JESUS CHRIST. Mary and her husband Joseph lived at Nazareth, a town in Galilee not far from the lake of Tiberias, or Sea of Galilee; and the prophets had declared that the Messiah should be born in "Bethlehem of Judah," a small place to the South of Jerusalem, nearly a hundred miles from Nazareth. That Mary should take such a long journey to a strange place, instead of staying quietly at home until her Child was born, was the most unlikely thing that could well be imagined. Here, therefore, we again see how wonderfully the Lord rules all things, and makes use of people who know nothing of Him, to do what He wills should be done. God now made use of a heathen Emperor, to accomplish His will, that Jesus Christ should be born in Bethlehem. The Roman Emperor Augustus, in order to know what taxes he could lay upon the different parts of his dominions, determined to take the number of the people who were subject to him; and in order to do this, he commanded that the name of every one should be written down. As Judæa was now under the dominion of the Romans, all the inhabitants of that country were obliged to put their names upon lists, prepared for the purpose: but all belonging to the same tribe or family were to go to one place, so that many of the Jews, who were scattered throughout the country, had to travel a long way to the place appointed for the registering of their tribe. Amongst these were Mary and Joseph, who were both "of the house and lineage of David"; that is, both were descended from David, who was of the tribe of Judah; and therefore Bethlehem was the place in which they must appear before the Roman officers, appointed to take down the names of all the people, and register, or make lists of them. The commands of the Roman Emperor were not to be disobeyed: and Mary and Joseph set out upon their long and fatiguing journey. Upon their arrival, they found the place so full of people come upon the same business, that there was no room for them in the inn, and they being poor, and not able to pay for better accommodation, were glad to lodge in a stable; and here, it pleased God, that Jesus Christ, the Lord of Life, the King of Glory, should be born: and Mary "brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger." But though born in a stable, unnoticed and uncared for by men, the Angels of God proclaimed the wonderful event to the Shepherds, keeping watch over their flocks by night. At that time, there was amongst the Jews, a general expectation that the Messiah would soon appear upon earth: those who believed all that God had made known by the prophets, seeing that the sceptre, or kingly power, had departed from Shiloh, were daily looking for the fulfilment of the blessed promise, and were ready to welcome the Saviour under any circumstances: of this number were the Shepherds, who, when they had heard the "good tidings of great joy," at once followed the direction to go to Bethlehem: and when they found all things there, exactly as the Angels had told them, they at once believed, and acknowledged the Infant as their Saviour; and "made known abroad the saying which was told them concerning this Child. And all they that heard it wondered at those things which were told them of the Shepherds." They wondered; but alas! too many of them only wondered, and did not believe. The greater part of the Jews at this time had forsaken their God, and had become careless about pleasing Him. They expected a Messiah, but regardless of the prophets who had spoken such different things, they had formed their own notions on the subject, and looked for the Messiah to come as a king or conqueror, surrounded with pomp and splendour. These men would not believe that a helpless infant, born in a stable at Bethlehem, _could_ be the Son of God, the promised Messiah, Who was to be the Saviour of the world: pride and unbelief led them to reject the Lord, even from His birth. Mary, who knew that her Son was no common child, marked everything that happened; "she kept all these things, and pondered," or thought over "them in her heart." Jesus Christ came not only to be a sacrifice for sin, but also an example of godly life; He was to fulfil all righteousness, and therefore, though He came to do away with the ceremonial Law, and establish a better covenant, He submitted to all the Ordinances of the Law, just as if He had been a sinful mortal. Thus on the eighth day He was circumcised, and publicly received the name of Jesus, which had before been given to Him by the Angel Gabriel. And again, in obedience to the Law, the infant Saviour was brought by His mother to Jerusalem "to present Him to the Lord." We have heard before, that among the children of Israel, the first-born child, if a son, was especially dedicated to the service of the Lord; though afterwards, the whole tribe of Levi was taken, "instead of the first-born of all Israel." The same Law ordained, that after a certain time, called "the days of her Purification," every woman to whom God had given a son or daughter, should offer in sacrifice, a young lamb and a turtledove or pigeon. But if she was too poor to be able to bring a lamb, she was allowed to bring two turtledoves or pigeons instead; and this sacrifice Mary brought with her Son, into the temple. Then were fulfilled the prophecies, that the Lord should come suddenly into His temple; and that the glory of the second temple should exceed that of the first. At the Presentation of Jesus Christ in the temple, a remarkable testimony to His being the promised Messiah was given by the just and devout Simeon, to whom it had been made known by the Holy Ghost, that he should not die until He had seen the Lord's Christ. Full of faith, this old man was "waiting for the consolation of Israel," the Messiah, Who was to save His people from their sins. Guided by the Holy Spirit, Simeon was in the temple "when the Parents brought in the child Jesus, to do for Him after the custom of the Law." At once the Holy Spirit made known to the aged Simeon, that in this infant he beheld the Saviour for whom he waited; "Then took he him up in his arms, and blessed God, and said, Lord, now lettest Thou Thy servant depart in peace, according to Thy word; for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of Thy people Israel." We are told that Joseph and Mary marvelled at those things which were spoken by Simeon; and we may be sure that Mary treasured them up also in her heart, and looked upon her infant Son with reverence, as well as love. Then Simeon blessed Mary, and warned her of future suffering. Another testimony to the divinity of Jesus Christ was then given by an aged widow, who coming into the temple "in that instant, gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem." Nor did these aged Jews alone bear testimony to the Messiah. The glorious light of the Shechinah, the visible sign of the presence of God, which had not been seen for many hundred years, until it appeared surrounding the Angels who proclaimed the birth of Jesus to the Shepherds of Bethlehem, was not seen by them alone. In far off countries, it was seen as a remarkable star. The inhabitants of Chaldea, part of the once famous Babylonian Empire, were at this time very learned in Astronomy: that is, they studied the stars, and the motions of the heavenly bodies. They worshipped the sun, because they thought that must be the best representation of the Deity: had they known the real true God, the God of Israel, they would not have worshipped any of His works, which He had created and made. The wise and learned men of Chaldea were called Magi, and many of them were princes and rulers in their various tribes. Some of these Magi, generally supposed to have been three, (though the Scripture says nothing as to their number,) saw a wonderful star shining in the direction of Judæa. They at once concluded that this star signified the birth of the king of the Jews--and immediately they set off and travelled towards the land of Judæa. And when they reached Jerusalem, they enquired, "Where is he that is born King of the Jews? for we have seen his star in the East, and are come to worship him." That is, in the Eastern land where they lived, they had seen this star. Chapter III.--FLIGHT INTO EGYPT. To understand the question of the Magi, "Where is he that is born King of the Jews?" a few words of explanation may be useful. The expectation of a coming Messiah was not confined to the Jews: through the long captivity of the Jews, the writings of the prophets had become known throughout many lands, and there was therefore at this time, in all the countries of the East, a general idea that a King would shortly be born in Judæa, who should rule over all the world. Balaam, who was well known in those countries of which we are speaking, had said, "there shall come a star out of Jacob, and a sceptre shall arise out of Israel"; hence it was generally believed, that the appearance of some peculiar star in the Heavens, would inform mankind of the birth of this mighty King. The Messiah, we must recollect, was promised to Gentiles as well as to Jews; and therefore all nations who had heard any of the prophecies concerning Him, expected some benefit from the birth of this wonderful Being. Under such circumstances, we can easily imagine that the Magi, who paid such attention to the stars in general, should eagerly watch for the appearance of one, which was to announce, that the long-looked-for King was born in Judæa. Hence, when from their home in the East, they beheld the glorious light of the Shechinah, shining in the direction of the land of Judæa, they felt no doubt as to its meaning; and without hesitation, they at once set off on their long journey, to worship and do honour to the new-born King. The star had disappeared; but the prophets had so plainly pointed out the land of Judæa as the birthplace of the Messiah, that the Magi fearlessly and confidently journeyed on to that country. When at length they reached it, they naturally expected that so wonderful an event would be well known to all the inhabitants of Jerusalem, and that they should have no difficulty in finding the abode of this glorious Child; therefore, as soon as they arrived in the city, they asked, "Where is he that is born King of the Jews? for we have seen his star in the East, and are come to worship him." When Herod the King had heard these words he was troubled, and all Jerusalem with him. The birth of Jesus Christ made known by Angels to the Shepherds, and by them "made known abroad" among their neighbours and friends, the humble of the land, does not seem to have been noticed by the rulers and Priests living at Jerusalem. Their own Scriptures taught them that the Messiah was to come; and they expected that His birth would be immediately followed by Revolts and Wars, Earthquakes, Famine and Plague; therefore they might well be "troubled," when they heard He was actually come; though, if they had rightly believed and understood the great blessing He was to bring to mankind, they would have rejoiced at His coming, and thought all temporal sufferings easy to be borne for His sake. Herod was troubled; for though he was now an old man, and not likely to live till a new-born Infant should grow up, yet he did not like the idea of another king to interfere with him: he did not understand the nature of the Messiah's kingdom, and thought only of a king who would govern the country and the people, make laws, and impose taxes; he had no idea of a King who was to reign over the hearts of men on earth, and finally receive them into His kingdom in heaven. Herod's behaviour on this occasion showed a strange mixture of belief and unbelief. In common with the Jews in general, he believed that the Messiah was to come; and he evidently believed that the Child, whose birth had been made known by the star, was indeed the Christ. He therefore called together the wise and learned men, well acquainted with the Scriptures of the Old Testament, and asked them where the Messiah should be born. The chief priests and Scribes at once declared that Bethlehem was pointed out by the prophets as the birthplace of Messiah; thus giving another proof, that the Infant just born in that place, was the promised Messiah. So far Herod believed; but now his unbelief was shown by his fancying for one moment, that if this Child really was the Messiah, he could kill him, and so frustrate the purpose for which he was sent by God. It seems strange that any one believing as Herod did, that the Infant whom the Magi were seeking was really the Messiah, should have thought it possible to fight against God, and destroy His Anointed: but so it was. Herod, under pretence of wishing to go himself and worship the King of the Jews, begged the Magi to come and bring him word when they had found the young Child; and he also asked them particularly about the time at which the star had first appeared, that he might know what would be the age of the Babe, whom he was determined to destroy. The wise men, or Magi, departed, and though they had received no clear directions from the inhabitants of Jerusalem, better help was at hand: the star which they had seen in the East, now appeared to them again, and even moved on before them: "when they saw the star, they rejoiced with exceeding great joy," and followed it, until "it came and stood over" the stable "where the young child was." "And when they were come into the house, they saw the young child with Mary his mother, and fell down and worshipped him:" at once they acknowledged him to be something more than an earthly king--a Being entitled to worship. Then they gave such presents as were given to kings. It was the custom in the East, where presents were so much given, to proportion their value to the rank and station of those to whom the gift was offered. Mary and Joseph were poor and in a humble rank of life, and to their infant, therefore, flowers or fruit, or something of little value, would have been a sufficient gift. But in the Son of Mary, the Magi acknowledged the long-promised Messiah; and to Him they gave the most valuable gifts, suitable for a King to receive: "when they had opened their treasures, they presented unto Him gifts; gold, and frankincense, and myrrh." Thus the Lord provided Joseph with the means for taking proper care of the young child and his mother. At Bethlehem, the place of his birth, Jesus had now been worshipped as a King, both by Jews and Gentiles; thus fulfilling prophecy, and showing that the Messiah was to be the Saviour of Gentiles, as well as Jews. Our Church has appointed a day, to be observed in remembrance of this first showing, or manifestation, of Christ to the Gentiles. In common talk we call this day Twelfth Day, and the custom of drawing for King and Queen is very old, and is founded upon the visit of the Magi, or kings of the East to Bethlehem. The name by which Twelfth Day is distinguished in our Prayer-Book is the "Epiphany," a word which means "manifestation" or "showing"--the manifestation of Jesus Christ to the Gentiles. The wise men, not suspecting Herod's wicked purpose, would no doubt have gone back to him as he desired, but "being warned of God in a dream" not to return to Jerusalem, "they departed into their country another way." After the departure of the Magi, the Lord, Who knows the secrets of all hearts, warned Joseph in a dream, that Herod would seek the young child to destroy him. In obedience to the command then given to him, Joseph "arose, and took the young child and his mother by night, and departed into Egypt"; thus fulfilling a prophecy which had spoken of that country, as the place where the Messiah should for a time dwell. At this time, a great many Jewish families lived in Egypt, and supported themselves by their own industry: there were so many of them, that they divided themselves into companies, according to their trades or occupations: there was a company of silversmiths, who manufactured articles of gold and silver, set jewels, and made ornaments to be worn; there was another company of weavers, who wove threads of flax and silk, into linen and silk of which garments were made; and so on. In short, every trade had its own company; so that if a poor Jew came into any city inhabited by his fellow countrymen, he always knew where to find those who carried on the trade which he had learned: then he could join them at once, and so find work, and earn a maintenance for himself and family. Perhaps Joseph joined one of these companies of his countrymen; but the presents given by the Magi, would for a long time supply him with all that he needed. Chapter IV.--THE INNOCENTS. Herod anxiously expected the return of the wise men, with full information as to where he might find the infant King of the Jews: but, as day after day passed and they came not, he saw that they did not mean to do his bidding. "Then was Herod exceeding wroth, and sent forth his soldiers, and slew all the children that were in Bethlehem, and in all the coasts thereof,"--that is, in the neighbouring parts of the country,--"from two years old and under, according to the time which he had diligently enquired of the wise men." As much less than two years had passed, since the wise men saw the star which heralded the birth of the Messiah, Herod made sure that, by killing all the little boys under that age, he should destroy the infant King of the Jews, and so rid himself of any further anxiety. Terrible was the distress and mourning amongst the poor Mothers, who saw their infants torn from their arms and murdered! but their dear babes were safe; taken from the dangers and troubles of this world, to be for ever happy in the presence of God: "for they are without fault before the throne of God." Our Church sets apart three days, immediately after Christmas Day, in remembrance of three classes of Martyrs. A Martyr is one who suffers in the cause of duty, and will die rather than give way: those who thus suffered for Christ, and would die rather than offend or forsake Him, are called Martyrs. "The Innocents," as the murdered babes of Bethlehem are called, suffered death for Jesus's sake; but, of course, they had no will in the matter; they were too young: these were the first Martyrs. The day after Christmas Day is called "St. John the Evangelist's Day": St. John was, when Jesus grew up, one of His disciples: he dearly loved his Master, and was ready to die for Him, but he was not called upon to give up his life, though he suffered much for Jesus's sake. The day following "St. John's Day," is called "St. Stephen's Day": St. Stephen was the first who willingly gave up his life for the sake of Jesus Christ. Thus we have three classes of Martyrs commemorated in our Church: Martyrs in Deed only--the Innocents; Martyrs in Will only--St. John; Martyrs in Will and in Deed--St. Stephen. But to return to our history. Herod was guilty of a great sin; and, in spite of all his wickedness, the Child Jesus lived and was safe. It is said that Antipater, who had caused the death of Mariamne's sons, advised his father to slay the infants of Bethlehem. Antipater was a bad man, and, as he was very anxious to be King of Judæa whenever Herod should die, he wished to destroy one who might, as he feared, dispute the kingdom with him: no doubt he rejoiced when the cruel deed was done, concluding that Jesus had perished, and that he was now sure of the throne: but he was disappointed; for very shortly afterwards he in some way displeased his father, who at once caused him to be put to death. It is dreadful to think of the numbers of persons killed by Herod's orders, but Antipater was the last; for five days afterwards Herod himself died. This Herod, called Herod the Great, left four sons living--Archelaus, Herod Antipas, Philip, and Herod Philip. There are three other Herods also mentioned in Scripture--Herod Agrippa, and his brother, also called Herod, who were sons of Aristobulus, and consequently grandsons of Herod the Great; and, afterwards, a son of Herod Agrippa, called by the same names as his father, Herod Agrippa. As it is difficult always to know which Herod is spoken of, the Table below will be useful to refer to. 1. Herod the Great. | +------------------------+---------------+ | 2. | 3. | Herod Antipas. Herod Philip. | Sons of Aristobulus. +------------------+ | 4. | 5. Herod Agrippa. Herod. | | 6. Herod Agrippa. After the death of Herod the Great, Archelaus became governor of the provinces of Judæa and Samaria, and Herod Antipas ruled over the province of Galilee, under the title of Tetrarch: but upon this subject we must say a little more before we go on with the history of Jesus Christ. When Herod died, he left a Will, in which he declared his wish, that his son Archelaus should be king over the greatest part of his dominions: but as the whole kingdom was subject to the Romans, this could not be done without the Emperor's leave. Before Archelaus could go to Home to ask this permission, there was a great disturbance amongst the Jews in Jerusalem, in consequence of Archelaus refusing to grant some request: they assembled in great numbers in the Courts of the Temple, and behaved in such a riotous and disorderly manner, that Archelaus ordered his soldiers to attack them, and 3,000 men are said to have been killed on this occasion; a piece of cruelty which probably disinclined the Emperor Augustus to give Archelaus as much power as his father Herod the Great had had; at any rate, Archelaus only succeeded in being made Governor of Judæa and Samaria, with the promise, that if he acted so as to give the Emperor satisfaction, he should have the title of King: but instead of obtaining this, he behaved so ill, that a few years afterwards he was deprived of all power, and banished to a city in Gaul, where he died. Returning to the history of our blessed Lord, we find that after the death of Antipater and Herod, the Angel appeared to Joseph in Egypt, saying, "Arise, and take the young child and his mother, and go into the land of Israel, for they are dead which sought the young child's life." The Angel did not name any particular place for the young Child to go to, but the Messiah was not to stay long out of the Holy Land, given to Abraham and his descendants, as a heritage for ever. When Joseph, with Mary and the holy Child, got back into the land of Israel, he found that "Archelaus reigned in the room of his father"; that is, he was Governor of Judæa; fearing his cruelty, he was afraid to take the young Child and his mother there, and the Lord, by means of a dream, warned him to go into the land of Galilee, which was under the government of Herod Antipas. Joseph in consequence made choice of Nazareth in Galilee as a dwelling-place, and there the Lord Jesus Christ lived till he grew up to be a Man, and was ready to begin the work which He came into the world to do. During all these years, up to the time when Jesus was thirty years old, we are told nothing of what He did, except His questioning the priests in the temple, when He was twelve years old. Twelve was the age appointed for the young Jews to begin to keep the Feasts and Fasts prescribed by their Law; and accordingly, Jesus, who came to fulfil all righteousness, accompanied Mary and Joseph to Jerusalem on this occasion: but after all the ceremonies had been observed, He, unknown to them, remained behind, and going into the temple astonished the priests and learned men by His questions, His knowledge of the Scriptures, and the way in which He spake: no wonder that all who looked upon Him merely as a human being, should be astonished. When Mary missed her Son, she and Joseph returned to Jerusalem, where "after three days they found Him in the temple, sitting in the midst of the doctors, both hearing them and asking them questions." To His mother's gentle rebuke, "Son, why hast thou thus dealt with us?" the holy Child made that answer at once referring to His divine nature, and to the work for which He had left His Father's kingdom, "Wist ye not that I must be about my Father's business?" They understood not fully then His meaning; but Mary "kept all these sayings in her heart." But Jesus had now done all that was to be done for many years, as to His great work; and therefore, though He knew Himself to be the Son of God, He submitted to His earthly parents: He went "down with them, and came to Nazareth, and was subject unto them"--thus in His first work, setting us the great example of obedience to parents--an example which all of us must carefully and cheerfully copy. No sin, not even the least approach to it, was found in Him: one act of disobedience would have prevented His making atonement for us. And this perfect Being so loved us, His sinful creatures, as to die for us: let us love Him; and show our love by trying to copy His example in all things; beginning with obedience to our Parents, and all whom they set over us. Chapter V.--BAPTISM OF JESUS. How gladly should we all learn something of our Saviour's early life; of His childhood; of the pursuits of His youth and manhood! But these things are hidden from us, and whatever legends may exist respecting such matters, we must remember that Scripture has not revealed to us any knowledge of these things. For the eighteen years following His questioning the learned men in the temple, one entry suffices--"And Jesus increased in wisdom and stature, and in favour with God and man." As partaking of the human nature, His body grew gradually to its full size and strength, enduring, no doubt, pain and sickness, so inseparable from mortality: in this, all who are born into the world follow His example, whether they will or no; but are all careful to "increase in wisdom, and in favour with God and man"? And yet this is what all may do. These words again set the Saviour before us, as an example to be diligently followed: by prayer and study of the Scriptures, we shall obtain from God, that heavenly wisdom which will make us wise unto salvation; that practical wisdom, by which we shall walk daily in a manner pleasing to God; so shall we, day by day, grow in favour with our heavenly Father, and with all men whose approbation and favour is worth securing. Of John the Baptist's early life we have not even one glimpse afforded us, beyond the notice "that the child grew, and waxed strong in the spirit, and was in the deserts till the day of his showing unto Israel." In silence and solitude was the wonderful son of Zacharias prepared for his work: the Spirit of the Lord was upon him, and under its blessed influence he became strong to do, and suffer. For thirty years did the Sons of Mary and of Elisabeth wait patiently, unnoticed, till the time came when they were to enter on the work appointed for each. At that time, Herod Antipas (one of the sons of Herod the Great) was tetrarch or governor of Galilee, while his brother Philip was tetrarch of Ituræa, and of other parts of the country lying to the East of the Sea of Galilee and the river Jordan. Archelaus, as we have already said, had for his misconduct been banished by the Romans into Gaul, and the province of Judæa was governed by a Roman, called Pontius Pilate. Augustus Cæsar, who was the Emperor of Rome when Jesus Christ was born, died when our Lord was about fourteen years old; and another Emperor, called Tiberius Cæsar, ruled over the vast possessions of the Romans, when Jesus and His forerunner John the Baptist, entered upon their public ministry. The Bible tells us, that at this time Annas and Caiaphas were high priests: by the Law of Moses, the Jews could only have one high priest at a time, and when once appointed, he continued to hold that high office as long as he lived; but when the Romans took possession of the Holy Land, they appointed the high priest at their pleasure--often depriving one of the office, in order to bestow it upon another. Annas was high priest for eleven years, and then the Roman Governor deprived him of the office, and made Caiaphas, who had married the daughter of Annas, high priest in the place of his father-in-law. According to the will of the Romans, therefore, Caiaphas was actually high priest at this time; though, according to the Law of Moses, he had no right to be so, as long as Annas was alive. No doubt the more devout Jews, who wished to keep their Law, looked upon Annas as their high priest; whilst those who were careless and indifferent, and wished rather to please the Romans, acknowledged Caiaphas: for this reason St. Luke speaks of them both as high priests. We must remember that John was born a few months before Jesus, to "go before the face of the Lord to prepare his ways," consequently he was the first to appear in public. He went first as a Messenger, to prepare the people to listen to the Messiah: John came, and called upon all men to repent of their sins and wickedness, to leave off doing wrong, and to do such things as God commanded them to do. John also invited the people to be baptized. Baptism was a rite or ceremony in use amongst the Jews before this time, by way of admitting strangers into their Church: for instance, if any Gentiles wished to join the Jews, and worship God as they did, they were baptized, or washed with Water; and after this ceremony, they were looked upon as new creatures, fit to be admitted into the Jewish Church. The Jews, by baptizing the heathen, admitted them into their Church, into a new religion; John called upon the Jews to be baptized, because they were to change their religion, and become members of a Church, which should have Christ for her head. The Jews baptized persons who, according to their Law, were unclean, in order to purify them; but John called upon those, who according to the Law were clean already, to come to him and be baptized, in order to show, that all who would belong to Christ must purify their hearts, and obey the spirit as well as the letter of all the commandments. This distinction between the letter and the spirit of any commandment, must be carefully and constantly borne in mind, by every Christian. For example, the Sixth Commandment says, "Thou shalt do no murder"; therefore all, who do not actually kill a fellow creature, may be said to obey the _letter_, or exact _words_, of this commandment; but to obey the spirit, we must never do anything wilfully to hurt our neighbour in any way; we must, on the contrary, do all the good we possibly can to our fellow creatures. To make this plainer, suppose a mother to say to her children, "You may go out, but it is so hot that you must not run about": the children go out, and then amuse themselves by jumping--they have obeyed the letter of their mother's commands, for they did not _run_, but they have broken the spirit--she wished them not to heat themselves,--that was the spirit and meaning of the precept; and that they have broken, just as much as if they had run about. The Jews must have well understood, that when John the Baptist called upon them to be baptized as if they were unclean, he meant to show them that the Messiah required men to be holy, far beyond what they then were; and great numbers of the people listened to his teaching, and went out unto him, and were baptized of him in the river Jordan, confessing their sins. "And it came to pass in those days, that Jesus came from Nazareth of Galilee to Jordan unto John to be baptized of him. But John forbad him, saying, I have need to be baptized of Thee, and comest Thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him." John spake of the baptism administered by him, as "the baptism of repentance for the remission of sins"; meaning that those who repented and were baptized, would have their sins forgiven and done away with, so that they would no longer be looked upon as guilty. John knew that Jesus was perfectly holy, and had no need of the baptism of repentance, so necessary for mere mortals. John had also told those who came to him to be baptized "with water unto repentance," that they still needed another baptism from the Son of God; even the gift of the Holy Spirit, without which no man could please the Lord. He told them, "there cometh one mightier than I after me, whose shoes I am not worthy to bear,"--"the latchet of whose shoes I am not worthy to unloose,"--"He shall baptize you with the Holy Ghost." In Eastern countries, the visitors to princes and great men, took off their shoes, that is, the sandals or slippers worn upon the feet, and left them at the door, whilst they went barefooted into the presence of the prince. The fastenings or latchets of these shoes were often undone by a slave, who also held the shoes till his master again required them. Thus to unfasten or bear the shoes of another, signified being his servant, ready to do any service that might be required. John therefore meant, that He who was to come after him was so greatly his superior, that he (John) was not worthy even to do for Him the lowest offices required from a slave. No wonder that with such feelings, John objected to Jesus being baptized by him, who was in every respect so far His inferior; and who, like all other human beings, had need of the Holy Spirit which God alone could give. But amongst the Jews, those who were admitted to perform the office of Priest were always anointed and baptized; and, as Jesus came to be our great High Priest, it was necessary that He should observe this form, as He had undergone the rite of circumcision. He came to fulfil all righteousness, to do all that was right, and then to suffer punishment, as if He had been sinful instead of sinless. To make atonement for the sin of man, it was necessary that He Who made it, should obey and fulfil perfectly the whole Will of God, and then suffer, "the just for the unjust." Only so could atonement be made: this Jesus explained to John, and then the Baptist no longer hesitated to baptize with water the sinless Son of God. Chapter VI.--JESUS TEMPTED OF THE DEVIL "And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and, lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." The Three Persons in the Holy Trinity were thus at once made manifest, or shown to John the Baptist: before Him, under the form of Man, stood God the Son: God the Holy Ghost came down from heaven in a bodily form, with a gentle motion like that of a dove, and rested upon the Son of God: God the Father was not made visible to the eyes, but His voice was heard, declaring Jesus to be His Son, the promised Messiah, the Saviour of the world. After His baptism, Jesus was, by the appointment of His Father, "led by the Holy Spirit into the wilderness to be tempted of the Devil." It was necessary that Jesus should gain a victory over the great enemy of mankind, and show that the Devil had no power to lead Him to do evil. Since Adam fell, no human being had ever so completely resisted the Devil as to _deserve_ the favour of God; thus no one had ever earned eternal life even for himself. Jesus came to make atonement for the sin of countless millions: but He could not have made satisfaction for the sins of others, if He had in the least thing given way to the Devil. Therefore He must fight and conquer, or the work which He came to do must have remained for ever undone. In Scripture, Jesus Christ is called the second Adam: "the first Adam is of the earth, earthy, the last Adam is the Lord from heaven." The first Adam was created holy and good, but he was tempted by the Devil and sinned; "so by the disobedience of one man came death, for in Adam all die." All who bear the same nature, must share the punishment due to that sinful nature. But the Holy and Eternal Son of God took upon Himself the human nature of man, and became subject to the like infirmities, but without sin. Thus was atonement made--"in Christ shall all," who give themselves to Him, "be made alive": "thus by man came also the resurrection of the dead." The Devil exerted all his power to lead Jesus to do something which would displease God, and destroy the blessed work of redemption. Taking advantage of Jesus being hungry and faint after long fasting, the Devil gently proposed that He should turn some stones into bread, and thus at the same time supply His own wants, and give a convincing proof that He was indeed the Son of God, as He had been just declared to be. We are ready enough to take any excuse for doing what we wish to do; and by this means we often fall into the snare which Satan so cleverly spreads for us. But Jesus thought of nothing but how to do the Will of His Father completely and entirely. He had been led into the wilderness by the Spirit of God, and it was the Will of His heavenly Father that He should now be enhungered. Jesus was therefore determined to leave the matter entirely in the hands of God. This is what we should all do, rather than try to help ourselves by doing anything that we fear may displease God. Satan next wanted Jesus to throw Himself down from the roof of the temple into the court below, where the people were assembled, and thus show them at once that He was the promised Messiah, the Son of God, of whom David had written, God "shall give His angels charge over thee, to keep thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." But Jesus, still bent upon doing His Father's will, answered from Scripture, "It is said, Thou shalt not tempt the Lord thy God," meaning that no one must run into unnecessary danger, to try whether God will preserve him: this is tempting Providence, and is sinful. To do our duty in spite of danger is trusting God, and is right: but to run into danger just to please ourselves, expecting that God will preserve us, is presumptuous and sinful. Satan made a last attempt to get Jesus to bow down to him, by promising to give Him power over all the kingdoms of the world; but Jesus was content to have only what God saw fit to give Him, and replied, "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." The battle was over; the victory was gained: as Man, Jesus had been tempted; as Man, He had resisted the Devil. He had fought and conquered, and thus could go on with His blessed work, which He never could have accomplished, had He at this, or any other time, given way in the least degree to the Devil. For the first time since the Creation, Satan found himself defeated: against our blessed Saviour he could not prevail, as he had done against Adam and his descendants; He departed therefore: we are told, "Then the Devil leaveth Him, and, behold, angels came and ministered unto Him." The Father sent His Angels to minister to His Son; that is, to serve Him; to supply those wants to which, as Man, He was subject. No doubt they brought Him food of which His human nature stood greatly in need. We have seen how Jesus resisted the Devil; each time using the very words of Scripture, which forbade Him to do as the Tempter proposed. The Devil is constantly tempting every human being to sin, by suggesting that they had better follow their own wishes and inclinations, instead of denying themselves, and trying in all things to please God. We should therefore bear in mind, that we possess the same Scriptures, and far more; since we have now our Saviour's own words whilst He was upon earth, and also the letters of His Apostles: and then, when we are tempted to do what is wrong, let us remember what the Scriptures say, and obey _that_, instead of following our own wills. The young are never too young to begin to resist the Devil, who has temptations suited to every age and condition: if you feel disinclined to obey your Parents cheerfully, remember that the Bible says, "Children obey your Parents in all things": let all inclination to dispute with one another be driven away by the recollection of the precept, "Be ye kind one to another." The direction, "Speak every man truth with his neighbour," should strengthen you to resist every temptation to hide a fault, by saying what is not true, or even by keeping silence, or doing anything to deceive another. The fault into which so many young people fall, of being idle and careless about their lessons, would best be checked by calling to mind the precepts, "Be not slothful in business," and "Whatsoever ye do, do it heartily as unto the Lord." These, and many like precepts, warn us to conquer faults of which we are apt to think too lightly; not seeing that they are temptations set before us by the Devil, who strives to destroy our souls. But it is also written, "Resist the Devil, and he will flee from you." Begin at once to resist him with all your strength--struggle against your own will and inclinations, which will too often incline you to yield to his suggestions. Fight manfully as long as you live upon earth; praying always for help from God, without Whom ye can do nothing. If thus steadily and heartily you endeavour to renounce the Devil and all his works, with all the sinful lusts of the flesh, and do everything to please God, you will hereafter receive your reward in Heaven for Jesus Christ's sake. After the Baptism and Temptation of Jesus Christ, He began His work amongst men, by declaring to them the blessed truths of the Gospel. The first men who became disciples, or followers of Jesus Christ, were Andrew and John, who were already disciples of John the Baptist. "The next day," after the Baptism of our Lord, "John stood and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God!" The Priests and Levites, as well as all the people of the Jews, knew that lambs were daily offered up as an atonement for sin, but that the blood of these creatures could never wash out the stain of sin, nor obtain its forgiveness. They were quite aware that these sacrifices were only offered up as a type, or sign of the Messiah; for Whose coming they looked, to make atonement for the sin of the whole world. John the Baptist had repeatedly told his disciples that he was not himself the Messiah, but was the messenger to prepare his way before Him. When, therefore, John the Baptist exclaimed, "Behold the Lamb of God," Andrew and John at once understood, that this was indeed the long-looked-for Messiah, the true Lamb of God, Who was to take away the sins of the whole world. "The two disciples heard him speak, and they followed Jesus." Jesus asked them, "What seek ye?" At once acknowledging Him to be their Master, the disciples asked Him, "Rabbi, where dwellest thou? He saith unto them, Come and see. They came and saw where He dwelt, and abode with Him that day; for it was about the tenth hour." That is, it was about two hours before sunset. Andrew next went in search of his own brother Simon Peter, and "saith unto him, We have found the Messiah." Simon Peter at once believed these glad tidings, and went with Andrew to Jesus, who received him kindly. The next day Philip, who lived in the same town as Andrew and Peter, and had no doubt often talked with them of the promised Saviour, also became a follower of Jesus; and he likewise brought a friend called Nathanael, of whom we must say something more. Chapter VII.--THE FIRST MIRACLE. Nathanael, who was brought to Jesus by Philip, was one of those devout Jews who had studied the writings of Moses and the prophets, and was in consequence anxiously expecting the coming of the promised Messiah. Philip went and told him that the Messiah was really come at last, and that he himself had seen the wondrous Being, of whom Moses and the prophets had written; and that He was no other than Jesus of Nazareth, the son of Joseph. Now at that time the inhabitants of Nazareth did not generally bear a good character, and were not therefore held in esteem by their fellow countrymen; and besides, Nathanael had learned from the Scriptures, that Christ should be born in Bethlehem; hence he doubted the possibility of Jesus being the promised Redeemer, and asked in a tone of incredulity, "Can there any good thing come out of Nazareth?" Philip, whose faith was firm, gave the best answer which ever can be given to those who doubt the testimony of others, "Come and see"; certain that if Nathanael were to see and talk with Jesus, he would be convinced that He was indeed the Messiah. Nathanael, who was willing and anxious to learn the truth, laid aside all prejudice, and went to Jesus; and fully was he rewarded for his willingness to learn. When Jesus saw Nathanael coming unto Him, He spoke in a manner which surprised the latter, and made him ask, "Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee." It seems that Nathanael, following a custom amongst the devout Jews, had gone into a quiet, retired part of his garden, to meditate and pray. Here he knew that no human eye could see him, and therefore the words now spoken by Jesus convinced him that Jesus of Nazareth was indeed the promised Messiah; he doubted no longer, but without hesitation, exclaimed, "Rabbi, Thou art the Son of God, Thou art the King of Israel." Jesus, pleased with Nathanael's willing faith, told him that he should see greater proofs of His being indeed the Son of God, the promised Messiah. The word Rabbi means a "teacher having authority." Andrew and Peter, James and John, of whom we have heard as the first disciples of Christ, did not at this time remain with Him as his constant attendants, but returned to their own occupation as fishermen: they all lived at Bethsaida, a town on the northern coast of the sea of Galilee. The next event which we have to notice, is the first miracle worked by Christ, at Cana in Galilee, where with those who had already become his disciples, He attended a marriage feast. Here, when wine was wanted, Jesus performed His first miracle, by turning water into wine. Thirty years had now passed away since the birth of Christ; the Shepherds, and others who had seen or heard the wonderful things which took place at that time, had probably ceased to think much about them; or if they thought of them, it was probably to wonder what had become of the Holy Babe, Who had been declared by Angels to be "Christ the Lord." Such a miracle as that now worked at Cana, would be talked of far and wide; and those who remembered the birth of Mary's Son at Bethlehem, would have no difficulty in believing that Jesus Christ was that wondrous Child. To all who were inclined to listen to Jesus, miracles were a confirmation of their faith; for these wonderful displays of supernatural power plainly showed Him to be the Son of God; yet in spite of such unmistakable signs, few of the Jews accepted Jesus as their expected Messiah. The poorer people, the lower classes, who benefited mostly by his miracles, "heard him gladly," for a time, at least; though at the period of His crucifixion their voices called out, "Crucify him, Crucify him!" When we read the account of Christ's life and miracles, it does seem most extraordinary, that throughout His career on earth, very few of the higher class of Jews, or of the Priests and those best acquainted with the Scriptures, would acknowledge Him. But we must remember that they had made up their minds, in spite of all that the prophets had said to the contrary, that the Messiah was to come as an earthly King and Conqueror, surrounded with pomp and splendour: this idea they would not give up: they were not like Nathanael, willing to be taught, and they could not bear the idea that a poor man, born in a humble rank of life, and only distinguished from other men by his holiness, should be their Messiah. Besides this, the greater part of the Jews had by this time grown careless about their religion; they still observed the outward forms and ceremonies ordered by the Law, but they did not obey the command given through Moses, to love the Lord their God with all their heart: they did not wish to be holy, as Jesus plainly told his disciples they must be. He went about preaching the Gospel of the Kingdom, that is, telling all men that they must repent of all their sins, and leave off doing wrong, and try to please God in everything, if they would hereafter be received into the Kingdom of Heaven. Such doctrine was very displeasing to the Jews, and therefore they were determined not to own such a Teacher as their Lord: thus they rejected the true Messiah, whilst they pretended to be anxiously looking out for His coming. Not very long after the miracle at Cana, we are told that "the Jews' Passover was at hand, and Jesus went up to Jerusalem." The Law of Moses commanded, that at this feast every male among the Jews, should appear before the Lord in His holy temple; and Jesus, Who was to set an example of perfect obedience to all the commandments of God, journeyed from Capernaum up to Jerusalem, to keep the feast in the place which the Lord had chosen. When Jesus went up to this Passover, He drove the buyers and sellers out of the temple, an action repeated on a future occasion. At this time St. John says, that Jesus "found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and when he had made a scourge of small cords, He drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father's house a house of merchandise." It is not meant that these animals, or the money changers, were in the _building of the temple itself_, but in one of the courts surrounding it. So many creatures were required for sacrifices, that it was a great convenience for persons coming from a distance, to be able to buy what they wanted on the spot; and therefore it had long been the custom for traders to establish themselves outside of the outer Court of the temple, to supply the worshippers with oxen, sheep or doves. Then again, people coming from a distance, might bring their money in a large sum, and then they would want to have it changed for coins of less value; just as we might carry a sovereign, which would give us no trouble to carry, and then get it changed into shillings, when we wanted to spend it. Some Jews also, who came to the temple from time to time, lived in foreign countries, and they would naturally bring the money of those countries, which would be of no use in Judæa; and they would therefore wish to change their foreign money into the money current amongst the Jews. For these reasons the money changers were most useful; and they therefore established themselves with the traders, outside the temple Courts. But the Priests, as well as the people, became careless about obeying God perfectly, or worshipping Him in a proper manner and honouring His house; and therefore, at length, these money changers and sellers of cattle, established themselves in the Court of the Gentiles, and so carried on their trade within the sacred precincts of the temple. This outer Court, in which the money changers and those who sold oxen, sheep, and doves appear to have established themselves, was the Court of the Gentiles; and was intended for the use of devout persons, who, though not willing in all respects to imitate the Jews, were to worship the One True God. In this Court also, all Jews who happened to be _unclean_, performed their devotions, as they were not then allowed to go into the inner Court. There were very many things which caused a Jew to be looked upon as unclean, without any fault of his. Illness, a death in the house, nursing the sick; and many other things, rendered a man "unclean," and unfit to enter the inner Court. Under these circumstances, there were always many unclean Jews, worshipping God in the Court of the Gentiles; and the presence of the traders and money changers was a great disturbance to both Jews and Gentiles; for they could not attend properly to their prayers, in the midst of all the noise and confusion made by the buyers and sellers. This wrong state of things Jesus put an end to, by driving all these traders out of the temple courts; telling the people not to make the house of God a house of business, a place for buying and selling. The disciples of Jesus who witnessed his conduct on this occasion, remembered that David, speaking of the Messiah Who was to come, said, "The zeal of thine house hath eaten me up," words that meant, that Jesus would not allow any dishonour or disrespect to be shown to the House of God. By saying to the people, "Make not my Father's house a house of merchandise," Jesus plainly declared himself to be the Son of God; and the Jews so understood His words, though they would not own him to be the Son of God, but immediately asked, "What sign showest thou unto us, seeing that thou doest these things?" that is, What proof can you give us that you are what you say, and that you have any right to turn these people out of the Court of the temple? Had this question been asked in a proper spirit, from a real desire to know for certain, in order that they might worship Jesus as the Messiah, they would no doubt have received a plain and direct answer. But they had no intention of following and obeying Jesus as their Lord and Master, and only wished to find excuses for not believing in Him; therefore our Lord, Who knew all the thoughts in their hearts, answered them in a very remarkable way, giving them a sign which would hereafter prove Him to be indeed the Son of God. Chapter VIII.--NICODEMUS COMES BY NIGHT TO JESUS. To the question, What sign showest thou unto us, seeing that thou doest these things? Jesus answered, "Destroy this temple, and in three days I will raise it up." These words were a prophecy: Jesus "spake of the temple of his body," and thus declared that His own body would be killed, but that after three days He would rise to life again. The Jews, thinking only of the building before their eyes now, exclaimed in astonishment, "Forty and six years was this temple in building, and wilt thou rear it up in three days?" It had taken Herod forty-six years to repair and beautify the second temple, and the Jews might well doubt its being done in three days: they thought of nothing further, and were probably quite satisfied that Jesus had now said what could not possibly be. But the disciples felt sure that these words of their Lord had some hidden meaning, though they did not understand what: they therefore remembered them; and after their accomplishment their faith was strengthened; for we read, "When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the Scripture, and the word which Jesus had said." All Scripture, as we know, was written for our instruction, and therefore we must always think what we can learn from it: now the clearing of the temple court by Jesus teaches us two great lessons: first, that we must never use the House of God for any purpose but that for which it is intended. Now, to us, our Churches are the house of God; and if we do not use them as we ought, we sin as did the Jews. Of course, we cannot make them a house of merchandise as the Jews did; but if we are thinking of our business, or our pleasure, or anything else, instead of attending to what is going on, we are not using the house of God in a proper manner. Our Churches are set apart for the worship of God as much as the Temple was; and if we do not worship God when we go for that purpose, we displease our heavenly Father. Everything belonging to God must be treated with reverence, and honoured by being used according to His Will. In this way, therefore, we must reverence and honour His day, His house, and His word. You will thus see that being careless and inattentive at Church is a great sin. God sees your heart, and knows all your thoughts, so that if you are thinking of something else, though you may be sitting still and thus _appear_ good to man, He will be displeased. In all the prayers you must join heartily: when the Lessons are read, you will generally be able to understand them. When the Clergyman begins to preach his Sermon, try to understand what he says: if you really cannot understand his sermon, then think about some person mentioned in Scripture, as Adam, Abraham, Jacob, David, Solomon, Samuel, and many others, and consider what they did to please or displease God; or say over your hymns and texts to yourself: this will prevent your thoughts from wandering off to your business, or pleasures, or any such things. In the house of God, you must _think_ of _nothing but_ God, and how to please Him. Now let us talk of the other lesson, which we are to learn from what Jesus did. Jesus spake of His body as a temple; and St. Paul tells us, that all who love and follow Christ are so joined together in Him, that they are like stones joined together to build up a holy temple, for an habitation of God through the Spirit. As Christians baptized in the Name of the Father, Son, and Holy Ghost, we have all become stones or parts of that holy temple the Church of Christ; members or parts of His body: for the Scripture calls the Church of Christ His body. Now as long as we are obedient and faithful members of Christ's body, the Church, the Holy Spirit will bless and help us: but if we give way to our own sinful feelings, we bring bad passions into this holy temple, the Church of Christ, and "defile," or make it unclean, as the Jews defiled the temple built by hands by bringing oxen and sheep into its courts. St Paul warns us of the consequence of such sin: "If any man defile the temple of God, him will God destroy." But further, the same Apostle St. Paul teaches each one of us to look upon our own body as a temple, for the abode of the Holy Spirit. Now, as a temple is devoted to the service of God, so we must employ our bodies in serving Him, and doing His will. The temple must not be defiled; so we must try hard to keep all naughty tempers out of our hearts. Disobedience, passion, quarrelsomeness, idleness--in short, all the faults you can have--are evil things which defile the temple, and render it unfit for the abode of the Holy Spirit. If you try to resist evil, the Holy Spirit will help you to do so; but if you give way to bad passions, and allow the Devil to govern you, you will grieve the Holy Spirit of God, and at last _force_ Him to leave you to follow your own ways. To be left to follow your own evil ways is the most dreadful thing that can happen to you. Pray to God, and try to have Him always for your friend. We have said that during our Saviour's ministry on earth, few of the higher class of Jews became His disciples; but there was one remarkable exception, in the case of a man named Nicodemus, whose conversation with our blessed Lord is particularly instructive. We read in the Gospel of St. John, "There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him." Nicodemus was a man of sense, and the miracles of Jesus had convinced him; for he felt certain that no one but the Son of God, the Messiah, could do such things. He was willing to acknowledge this; but afraid of the ridicule or reproaches of his friends, he came to Jesus by night, that no man might know of his visit. Christ, who is very merciful, did not refuse to listen to Nicodemus, but began to show him that there must be some proof of faith in a holy life. So when Nicodemus declared his belief that Jesus came from God, "Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God." Nicodemus, not understanding the real meaning of these words, "saith unto him, How can a man be born when he is old?" meaning that it was impossible for a man who had been born many years before, again to become a baby. "Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit." Jesus meant that, as to the body or flesh, no man could of course be born again; but that by the help of the Holy Spirit, the man's nature might be changed so that he would become holy, trying in all things to please God: such a change in the character, temper, and disposition might be compared to a new birth; and without such a complete change, no one could enter into the kingdom of God. Such teaching might well cause Nicodemus great surprise; and Jesus said unto him, "Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." In these words our Saviour warns Nicodemus, that a man's conduct only can show whether he has been born of the Spirit: just as we cannot see the wind, but we know that it blows, because we hear the noise it makes, and see its effects in the way the trees and other things are blown about. Nicodemus, in astonishment at all he heard, now said, "How can these things be?" and then Jesus told him how necessary it was to have faith when hearing of heavenly things, since it is impossible for man to understand how the great works of God are done. At this time Jesus uttered that remarkable prophecy, comparing His crucifixion to the setting up of the Brazen Serpent in the wilderness; saying, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." When the children of Israel were dying from the effects of the bites of the fiery flying serpents, those who so believed the words of Moses, as to look up at the brazen serpent, were saved at once from the death of the body. When all the children of men were dying from the effects of sin (the bite of that old serpent the Devil), all who would in faith look up to the cross of Christ, and believe in Him, would be saved from the far more dreadful death (or eternal misery) of the soul. And then our Saviour went on to speak of the great love of God, as shown by His giving His Son to die for man. "After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. And John also was baptizing in Ænon, near to Salim, because there was much water there": here many of the people came to John, and were baptized. Some of those who came to him, seem to have been rather distressed or surprised that Jesus was drawing men away from him; and they said, "Rabbi, he that was with thee beyond Jordan, to whom thou bearest witness, behold, the same baptizeth, and all men come to him." John immediately reminded his hearers, that he had always told them that he had only come as the messenger of Christ to prepare His way, and that now that Christ was come, his ministry was ended, and he had only to rejoice in the success of his Heavenly Master. He himself was but a man, "of the earth, earthy"; but of Him whose messenger he was, he said, "He that cometh from above, is above all." Moreover, John said, "He must increase, but I must decrease." Jesus had just begun His work, which would go on and increase; John's work was finished, and he himself would not long remain on earth. And so it was; for very shortly afterwards, John the Baptist was shut up in prison by Herod Antipas, the governor of Galilee. Chapter IX.--JOHN PUT INTO PRISON. Herod Antipas, one of the sons of Herod the Great, was governor of Galilee: Philip, another of them, was governor or tetrarch of Itruria. The word "tetrarch" means the governor of a certain portion of a kingdom. The land of Palestine being subject to the Romans, they had divided it into portions; and the governors of each portion were styled tetrarchs. Philip had a wife called Herodias, a bad woman, who behaved ill to her husband, and at length left him, and became the wife of his brother Herod. Now this was a great sin on the part of Herod, as well as that of Herodias, and John the Baptist reproved them for it: this holy man was not afraid to speak the truth, though doing so was sure to bring trouble upon himself, for Herod was a proud man, who would not like to be told of his faults, and Herodias would be much more angry. But John had been sent by God the Father to prepare the way of the Lord, by teaching His Will to men, and exhorting them to repentance and amendment of life: this John was determined to do, undismayed by any fear of what man might do to him; and therefore he told Herod, that it was not lawful, not allowed by the Law of God, that he should thus take his brother's wife to be his wife. The consequence was, that John was immediately put into prison. Herodias, who hated him for reproving her, would gladly have had him put to death; but she could not yet prevail on Herod to consent to so wicked an act. There seems to have been two reasons which made Herod unwilling to put his prisoner to death. In the first place, many of the Jews looked upon John as a prophet and a teacher sent by God; and Herod feared that there might be some riot amongst the people, in which case the Romans might accuse him of having misgoverned the country, and suffer him to be no longer governor. The other reason was, that although Herod was angry with John, he could not help seeing that he was a good and holy man; so much so, that he listened to his advice on many points, though he would not act according to it, in the matter of Herodias. Even after John was cast into prison, Herod often "sent for him, and heard him gladly, and did many things." Well would it have been for Herod, if he had done _all_ things according to John's advice. "Now after that John was put in prison, Jesus came into Galilee, preaching the gospel of the kingdom of God": preaching, that is, the good tidings of how sinful man might enter into the kingdom of God, from which the Fall of Adam had shut him out. "Repent ye and believe the Gospel," was the sum of his preaching: true repentance would make men leave off sinning; and belief in the Gospel would lead them to strive to be holy, out of love for the Saviour, who was come upon earth to deliver them from eternal misery. He preached the Gospel of the kingdom of God to all who would hear him; they naturally told others; so that "there went out a fame of him through all the region round about." Besides this, "Jesus taught in their synagogues." Synagogues were buildings in which the Jews assembled to pray to God, and to hear the holy Scriptures read and explained. The use of synagogues began after the return of the Jews from their captivity in Babylon; and in our Saviour's time there were great numbers of them, not only in towns and villages, but all over the country: some writers tell us, that wherever there were ten grown-up men, able to form a congregation, the Jews thought it right to build a synagogue. It would be well if Christians had in this matter followed the example of the Jews; for unhappily there are not now nearly enough Churches in our land, so that there are great numbers of men, women, and children in England, who could not go to Church if they wished to do so, because there is not room enough for them. This is very sad, and we should always be ready to give our money to help in building Churches, which are so much wanted all over the country. The Synagogues were generally built close to rivers and brooks, so as to have water at hand for all the ceremonies of purification: it was right in the Jews to observe these outward ceremonies, but it would have been better for them if they had remembered, that they were only ordered, to show the necessity of purifying the heart and life from sin. Let _us_ remember this, and pray to God, "Make me a clean heart, O God." The daily service in the Synagogue, consisted of prayers and the reading of a portion from the books of Moses, which was afterwards expounded or explained: on the Sabbath days, a second portion of Scripture, from the writings of the Prophets, was read in addition. A certain number of wise and serious men, were chosen to be Rulers of each Synagogue; that is, to settle all matters concerning it, and to arrange the services, and appoint the readers. The readers were usually some of the Scribes; but strangers were often allowed to read and expound the Scriptures in their place, and any one who was looked upon as a prophet, would be eagerly listened to. To show their reverence for the Scriptures, the Jewish doctors stood up whilst they read the daily portions, and then sat down, whilst they explained the meaning to their congregation. Whenever any person among the Jews set himself up as the founder or leader of a party, by teaching any peculiar doctrines, he was allowed by the Rulers to explain these doctrines publicly in the Synagogues; so that all men might have an opportunity of hearing his opinions, and judging whether such a teacher spoke according to the Scriptures, and ought to be listened to, and followed. In consequence of this custom, Jesus Christ, and in after times His Apostles also, were allowed to read and expound in the Synagogues. Every considerable synagogue, that is, every one so situated as to have a large congregation, had attached to it an academy, or school for elder children, who here studied the Scriptures under the guidance of the Rabbis. But unfortunately, with the Scriptures, which are the Word of God, these Rabbis instructed the Jewish youth in the traditions of man. "Traditions" were sayings and doctrines which had never been written down, but had merely been told by word of mouth from father to son, and had thus been handed down through many generations. Many of these traditions, which had some truth in them at first, had become sadly altered by thus being told by one to another; so that some of them were, in our Saviour's time, quite contrary to the commandments and precepts of God. Other traditions again had been entirely invented by men, and were not deserving of any attention; but the Jews received them all, and looked upon them as equal in authority, or rather as superior, to the Holy Scriptures themselves. The Rabbis who taught in the academies attached to the synagogues, sat in the midst of their scholars, who all stood round them. We have said, that "When Jesus had heard that John was cast into prison, he departed into Galilee," preaching and teaching throughout the country. "And leaving Nazareth," which had been the home of His childhood, "he came and dwelt in Capernaum, which is upon the sea coast (of the lake of Tiberias), in the borders of Zabulon and Nepthalim." Thus was fulfilled the prophecy spoken by Esaias, that is Isaiah, "The land of Zabulon and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." In the holy Scriptures, the word "darkness" constantly means ignorance and sin; whilst "light" is used to express the contrary, as knowledge and goodness. The people of Galilee were ignorant and sinful, but the Gospel of Jesus Christ was as a light to drive away this darkness, by teaching men to believe in their Saviour, and obey the Will of God. This blessing was now brought, as the prophet Isaiah had foretold, to the country round about Capernaum. From this time, Capernaum seems to have been the home of Jesus Christ; as far, at least, as he could be said to have a home, when His whole life was spent in moving about the country from one place to another, "teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness, and all manner of disease among the people." In the Four Gospels you must look for the full account of the miracles, parables, and conversations of our blessed Saviour; here many of them will be only briefly mentioned. In passing on one occasion from Judæa into Galilee, "He must needs go through Samaria." His disciples being gone into the town to buy food, Jesus asked a woman of Samaria who came to draw water from the well, to give Him to drink; and He took this occasion to tell her, that it signified little in what place men worshipped God, if they worshipped Him properly "in spirit and in truth," that is, truly and sincerely, in faith; and he ended by telling her plainly that He was the Messiah, expected by Samaritans as well as by Jews. In consequence of what passed between our Lord and this woman, many of the Samaritans believed in Him as the Christ, the Saviour of the world. Jesus appears to have remained at Samaria for two days; and we may be quite sure that during that time He preached "the Gospel of the Kingdom" to all who would hear His words. Next we hear of another miracle worked at Cana, where He had changed the water into wine. A certain nobleman, whose son was sick at Capernaum, came to Him to implore His help: this nobleman believed that Jesus could heal his son, and his faith was rewarded by having his child restored to health. After this, Jesus "came to Nazareth, where he had been brought up; and as his custom was, he went into the synagogue on the Sabbath day, and stood up for to read. And there was delivered unto Him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind; to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him," eagerly expecting the explanation of this passage of holy writ. Jesus told them, that this prophecy was now fulfilled in Him; and when they hesitated to believe in "Joseph's son," and seemed to wonder why He did not work miracles there, He reminded them that miracles were worked, and always had been worked, just according to the pleasure of God, who often chose the most unlikely persons to work his miracles upon. His words made all who were in the synagogue very wrath; "and they rose and thrust him out of the city, and led him unto the brow (or edge) of the hill whereon their city was built, that they might cast him down headlong," and so put an end to his life and his preaching; but not yet, and not so, was the Son of man to die. He therefore worked a miracle to save himself, and "passing through the midst of them, went His way." Chapter X.--CALLING OF SIMON AND OTHERS. The number of Christ's disciples increased, but it was necessary that He should have a certain number of faithful men constantly with Him, to be witnesses of all that He said and did whilst on earth; so that they might teach "the Gospel of the Kingdom" to others, when he should have returned to His Father in Heaven. To this end, therefore, when walking by the Sea of Galilee, Jesus bid the two brothers, Simon called Peter, and Andrew, leave their occupation of fishermen, and follow Him wheresoever He should go; telling them that He would make them fishers of men: meaning, that as by putting their nets into the sea, they had hitherto brought fish to land; so now, by preaching the Gospel, they should bring men to the kingdom of Heaven. Jesus did not speak in vain: "straightway they forsook their nets, and followed him. And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. And straightway he called them; and they left their father Zebedee in the ship with the hired servants, and went after him." A miracle quickly confirmed the faith of these four disciples. The people, who had gathered round our Lord to hear his words, so pressed upon Him, that He entered into Simon's ship, and from thence taught the people. When He had spoken to them for some time, "he said unto Simon, Launch out into the deep, and let down your nets for a draught." Now Peter, who had been toiling all night, which is the best time for catching fish, knew that there was little chance of taking any then; but the command of his Master was enough for him. His obedience was rewarded by a wonderful draught (or take) of fishes, which greatly astonished Simon and Andrew, as well as their partners, James and John. Peter, seeing the wonderful works of God, felt that he was utterly unworthy even to be the servant of so glorious a Being, and falling at Jesus's knees, he exclaimed, "Depart from me; for I am a sinful man, O Lord!" But Jesus encouraged him, and repeated His promise, that His disciples should by their preaching of the Gospel bring the hearts of men to love and obey the Lord, for "he said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him." From henceforth these four disciples, who had been especially called, became the constant attendants of our Lord. Three of them, Simon, James, and John, were more particularly favoured; for they are mentioned as being with the Lord on many occasions, when His other disciples were not with Him; thus they were witnesses of all the wonderful events in His life. After the calling of Simon and his companions, Jesus went with them into Capernaum; "and on the Sabbath day he entered into the synagogue and taught." Jesus did not talk to the people, as many of the Scribes did, about ceremonies and traditions; but he tried to draw their thoughts away from such comparative trifles, and fix them upon the Lord God Almighty--upon His goodness and mercy, and upon the necessity of faith and love producing perfect obedience to His holy Will. Jesus spake of holiness and righteousness in a way that they had never before heard; and he spake also in a tone of authority as One who had a right to command. He told them that he was indeed the Son of God, and that he spake unto them in the name of the Lord God of Israel: He warned the impenitent and disobedient, that they would bring eternal misery upon themselves, while He promised eternal happiness to all who would believe and obey. No wonder that His hearers were astonished at such teaching, from one who appeared to be merely a man like themselves. But to convince them that they might safely believe in Him, Jesus, even in the synagogue, healed a man who had a spirit of an unclean devil, so that "the people spake among themselves, saying, What a word is this? for with authority and power he commandeth the unclean spirits, and they do obey him. And immediately the fame of him went out, and spread abroad throughout all the region, into every place of the country round about Galilee." "And when they were come out of the synagogue, Jesus with James and John entered into the house of Simon and Andrew: here the mother of Simon's wife lay sick of a fever." The poor woman's friends besought Jesus for her; He took her by the hand; the fever left her at once; and then, instead of being weak, as people naturally are after a fever, her health and strength returned at once, and "immediately she arose and ministered unto them." The news of so wonderful a cure, increased the fame of Jesus. The wonderful cures performed by Jesus brought many to ask His help. "And when the even was come," that is, as soon as the Sabbath was over,--for the Jews reckoned their Sabbath to begin at sunset, or about six o'clock on Friday evening, and to end at the same hour on Saturday night,--as soon, therefore, as the Sabbath was past, "all the city was gathered together at the door, and they brought unto him all that were diseased, and them that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick." Thus were fulfilled the words spoken, 700 years before, by Esaias the prophet, who said, "Himself took our infirmities, and bare our sicknesses." This prophecy was doubly fulfilled: first, by healing sicknesses and diseases, Christ, during his lifetime, took away the consequence of the punishment of sin; secondly, by His death upon the Cross, He took away sin, and procured forgiveness and salvation, for all who seek it in the way appointed by Him. "And in the morning, rising up a great while before day, he went out, and departed into a solitary place and there prayed." Having taken upon Himself the form and nature of man, Jesus now set His disciples an example of what prayer ought to be. It is a blessed thing to be allowed to pray to God--to tell Him of all our joys and sorrows--and to beg Him to bless us, and make us able to do well, whatever work He may give us to do. We sinful creatures have also another thing to pray for; and that is, forgiveness of our sins for Jesus Christ's sake, and such true repentance, as will make us try every day to do His holy Will better and better. For all these blessings we should constantly pray: but you must remember, that it is quite possible for you to kneel down every morning and evening and repeat the prayers which you have learnt, and _yet never really pray one bit_. Prayer is speaking to God, and begging Him to give us what we stand in need of, both for our souls and bodies. Now, amongst ourselves, it is thought very rude and disrespectful, to speak to any person without thinking of what we are saying: and what should we think of a person who went into the presence of an earthly king, to ask some great favour, and then spake in a careless, indifferent manner, without seeming to know or care what he was asking for? We should all blame such a person; and think that he did not deserve to have his petitions granted. What must it be, then, to speak to the Lord God Almighty, the King of Kings, in such a manner? Then, again, if you really wanted your Parents to do anything for you, or give you anything, you would not ask them carelessly, as if you did not care whether they said "Yes" or "No"; you would beg and pray earnestly with all your heart. Now this is what you should do when you say your prayers to God, your heavenly Father, Who can give you all you need on earth; and can besides, put His holy Spirit into your heart, and give you eternal happiness hereafter. Try, then, always to pray from your heart, and never allow yourself to repeat words carelessly, as if prayer was a task, to be got through as soon as possible. Such prayers can never please God; on the contrary, by praying in such a way we commit a great sin; for we take God's holy Name in vain, every time we kneel down to say our prayers. Written prayers are useful as helps; but you should also try of your own self to ask God to forgive you for any naughty things you have done, and help you to do better: God does not care what words we say, if our hearts really pray. Jesus, you will observe, got up before it was light, and went into a quiet place, where he could pray without interruption. He would rather give up His night's rest, than not have time to pray to His heavenly Father; and we must remember, that as He had taken upon Him the nature of man, He was just as liable to be tired and sleepy as we are; and therefore, He suffered as much from giving up his night's rest as we should do; let His conduct, therefore, be an example to us. In the morning, "Simon and they that were with him," (the three other disciples already called,) missed their Master, "and followed after him. And when they had found him, they said unto him, All men seek for thee." No doubt, as soon as it was day, all they that had any sick in their families, brought them to be healed, and were disappointed at finding only the disciples. After this, "Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the people. And his fame went throughout all Syria; his wonderful cures were heard of in neighbouring lands, and they brought unto him all sick people and those which were possessed with devils, and those which were lunatic (or mad); and he healed them." And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judæa, and from beyond Jordan. Chapter XI.--THE LEPER HEALED. We read so often in the Gospels, of Jesus casting out devils and unclean spirits, that it may be as well to say something on this subject, as in these days there is nothing of the kind. We know that the Devil has ever been the greatest enemy of mankind, trying to destroy the souls and bodies of men. In the Old Testament, we read of diviners, enchanters, wizards, sorcerers, and magicians, who were all persons wicked enough to try to have communication with evil spirits; and we also read that the children of Israel were commanded to put all such to death. But it seems that when men would persist in doing the Devil's work by sinning against God, the evil spirits were allowed to have power over their bodies, as they had, by listening to his temptations, given him power over their souls. Certain it is, that in the time of our Lord, the evil spirits had some extraordinary power over the bodies of some men; entering into them as it were, and making them do things hurtful to themselves and others. Such people are spoken of as "demoniacs," or as being "possessed of devils" or "unclean spirits." Most likely the reason why God allowed the Devil to have power over the bodies of men, was to show the people the reality of a "ghostly enemy"; and to remind them, that if they allowed the Devil to get into their hearts and make them serve him, they would be unfit ever to go into the kingdom of God. The sad state in which these poor demoniacs were, was a sort of sign of the dreadful condition in which all the descendants of Adam must for ever have continued, if the Son of God had not come down to destroy the works of the Devil, and free the souls of men from his power. When Jesus cast the devils and unclean spirits out of the _bodies_ of men, it was a plain proof that His power was greater than theirs; and that he could, therefore, most certainly deliver the _souls_ of men from the power of their enemy. Evil spirits were thus allowed to show their power, in order more clearly to manifest, or show forth, the great power and glory of the Son of God, Whom even the devils were bound to obey: they were, moreover, forced to bear witness to the fact that He _was_ the Messiah, for on many occasions they cried out, "Thou art Christ, the Son of God." When we read of these unhappy men who were possessed by devils, let us remember that the same evil spirit is watching to destroy us; and that though he has now no power over the bodies of men, he tries to get possession of our hearts, and unless we resist him steadfastly, he will succeed. To encourage us to fight against the Devil, we must remember that he has no power over our souls but what we give him, by wilfully sinning against God. Powerful as our enemy is, our Friend and Saviour is vastly more powerful; and He will bless and keep all who do resist the Devil, and strive to obey and serve God faithfully. The next miracle mentioned, was the cure of a leper. Both Jews and Gentiles looked upon leprosy as a type of sin; that is, as being to the body, what sin is to the soul: the leprosy first shows itself in a little spot, but quickly spreads, and covers the whole body with sores. Sin begins in some act of disobedience; not being resisted, one sin leads to another, till the whole heart is filled with evil passions. The leper was considered unclean, and was not allowed to live amongst God's people, nor enter into the Courts of the Temple; typifying that sin is hateful in the sight of God, and that those who persist in it cannot enter into the kingdom of Heaven. The leprosy was looked upon as incurable by any human means, and therefore whenever a leper was healed, it was attributed to an especial exertion of the Divine power. In like manner, God only could take away the guilt and punishment of sin, and cleanse the heart of a sinner. The Leper, who went to Jesus beseeching Him, knew that no human skill could heal his disease; but believing Him to be the Son of God--the Messiah, he "fell on his face worshipping Him, and saying, Lord, if Thou wilt, Thou canst make me clean." Pleased with the man's faith, Jesus touched him, and said, "I will; be thou clean: and immediately the leprosy departed from him, and he was cleansed. And Jesus saith unto him, See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing those things which Moses commanded for a testimony unto them." The Levitical Law declared, that the priests were to be judges in all cases of leprosy. Any one suspected of having this dreadful disease, was to be examined by the Priest: if the Priest pronounced his disease to be leprosy, he was at once considered unclean, and cut off from all communication with his fellow men. In like manner, if it pleased God to take away the disease, the leper was to go again to the Priest to be examined, and if he pronounced him to be cured, the poor man was then considered clean, and restored to the society of his fellow creatures. When our Lord dismissed the leper, He told him to "offer those things which Moses commanded." The ceremony of cleansing, to be observed by every one who had been cured of leprosy, was as follows:--Two live and clean birds were to be taken, with cedar-wood, hyssop, and other things; one of these birds was to be killed over a brook of running water, and its blood received in an earthen vessel: the living bird, with the other things mentioned, was to be dipped in the blood of the dead bird, and the leper was afterwards to be sprinkled with the blood. This was to show, as all sacrifices were intended to do, that sin and uncleanliness could only be done away with, by shedding the blood of the innocent and clean: and thus pointing out to all men, that the blood of Jesus Christ, the spotless lamb of God, could alone wash away the sin of man. The living bird was then to be let loose in the open fields, to signify that the leper now cleansed from his plague, was free to go where he would amongst his fellow men. This was the ceremony which Jesus bade the leper observe, and he was not to mention his cure until all was accomplished. For this there appear to have been two reasons: in the first place, Jesus did not wish His ministry to be disturbed, by the excitement which the knowledge of such a miracle would create amongst the people, who on several occasions desired to make Him their king even on earth. In the second place, the Priests were so obstinately prejudiced against our Lord, that they would have been very unwilling to pronounce the leper to be clean, had they known how his cure had been effected: but when once they had declared him to be healed, they could not unsay their own words. The healing of this leper, was the plainest proof that Christ could give of His being indeed the Son of God; for there was a tradition universally believed by the Jews, that when the Messiah should come, He would cure the leprosy. The leper did not keep silence, but began to publish it abroad, and so much the more went there a fame abroad of him: and great multitudes came together to hear, and "to be healed of their infirmities; insomuch that Jesus could no more openly enter the city," without exciting that attention, which at present He wished to avoid: and "He withdrew himself into the wilderness and prayed": but even here, "they came to him from every quarter." "And again he entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them." When we read of the multitudes who crowded to hear Jesus, it does seem sad that so few profited by what they heard: let us try not to be only "hearers of the word, but doers also." One day, when Jesus was thus teaching, with Pharisees and doctors of the law, which were come out of every town of Galilee, and Judæa, and Jerusalem, sitting by, a man sick of the palsy, lying on a bed which was borne of four, was brought to be healed. The palsy is a sad disease, which often takes away the use of the legs and arms, and renders the poor sufferer perfectly helpless; nor can the physician restore the use of the limbs. Those who had brought this poor man on a kind of litter, sought means to bring him into the house, and lay him before Jesus: and when they found that they could not come nigh unto him for the press, they went upon the house-top, and uncovered the roof where he was; and when they had broken it up, they let the poor man down through the tiling with his couch, into the midst of the multitude, before Jesus. The Jewish houses, as we must remember, were only one story high; and in the flat roof was an opening, leading directly to the room below. This opening was closed by a flat door; but it seems that when they had uncovered the opening, by removing the trapdoor, the aperture was not large enough for the litter to pass through it; and therefore they broke up some of the roof, so as to enlarge the opening, and when they had done this, they fastened ropes to the four corners of the sick man's bed, and so let him down at Jesus's feet. The trouble they had taken to bring to Him a man, who, as they well knew, could not be cured by any human creature, showed that those who brought him, believed that Jesus was indeed the Son of God, able to heal all manner of diseases. And they received the blessing sought in faith. Chapter XII.--CALLING OF MATTHEW. When Jesus saw the faith of those who had brought the man sick of the palsy, He said, "Son, be of good cheer; thy sins be forgiven thee." These words offended the Scribes (or Doctors) and the Pharisees who were sitting there; and they said within themselves, or thought, "This man blasphemeth," that is, He takes to himself a power which no human being can possess, for "Who can forgive sins, but God alone?" Here they were right: no _man could_ forgive sin, nor with a word take away the diseases consequent upon sin. The Scribes and Pharisees do not appear to have even spoken their thoughts to each other, but Jesus, by the Spirit of God which was in Him, perceived that they so reasoned within themselves; "and knowing their thoughts, He answering, said unto them, Why reason ye these things, and think evil in your hearts?" that is, why do ye think evil of Me, and condemn Me as guilty of blasphemy, because I have spoken such words? Then Jesus asked them, "Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed and walk?" Thus Jesus reminded the Scribes and Pharisees, that to heal a man sick of the palsy was as impossible for a man, as to forgive sin; and that therefore He who could do such things, must be indeed the Son of God: and he instantly gave this proof of his being the Messiah, saying, "But that ye may know that the Son of man hath power on earth to forgive sins"--no more _words_ were necessary, the sentence was ended by an action; for turning to the sick of the palsy, he saith, "I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he rose up before them, and took up the bed whereon he lay," that is, the mattress, rolled it up, "and went forth before them all, and departed to his own house, glorifying God." Had the Pharisees and Scribes been really anxious to know the truth, praying to God to show it to them, this miracle must indeed have convinced them that Jesus was the Messiah; but their hearts were hardened against believing in a Messiah, who did not come as a king in earthly power and glory. But whilst the Scribes and Pharisees would not believe the evidence of their own eyes, the poorer people were less obstinate. When they saw the poor sick man walk away completely cured, the multitude were all amazed at such a wonderful proof of the power of God. "And they said, We have seen strange things to-day: we never saw it on this fashion: and they glorified God, which had given such power unto men." Perhaps some of these people became real and true followers of Christ: but many of them, notwithstanding all they had seen, did not like to give up their sins, so as to become holy, as Christ's disciples must be. We think it strange that men could see such miracles, and not believe and follow Jesus: but do we do everything that He bids us? and yet we _know Him_ to be the Son of God, the Saviour of the world. Let us take care that we do not love our sins, so as to make us unwilling to be true followers of Jesus Christ. After these things, we read that as Jesus was walking by the Sea of Galilee, He saw "a man, a publican named Levi," also called Matthew, "sitting at the receipt of custom." A publican was a tax-gatherer; one who was appointed by the Romans to collect the taxes which they required the inhabitants of Judæa to pay. The Jews disliked paying taxes very much, because it was a mark of their being under the dominion of Gentile rulers: and therefore they hated all publicans or tax-gatherers. In general, too, the bad characters and ill conduct of these men did not tend to make men like them: the Romans were in the habit of farming out the taxes; that is, they appointed some person who was willing to give them a certain sum of money, and take his chance of what taxes he could collect. If the taxes he collected did not amount to as much as the sum he had paid to the Romans, of course he was the loser: if, on the contrary, the taxes came to more than what he had to give to the Romans, he was the gainer: thus the publicans, having paid a large sum of money for the privilege of collecting the taxes, were anxious to collect as much as possible, in order to have more for themselves: and so they often oppressed the people, by making them pay more than was right; and of course the people could not like those whom they found so troublesome and unjust, and therefore they hated the whole class of tax-gatherers. Levi, or Matthew, of whom we are speaking, was a Jew, who had taken the office of tax-gatherer under the Romans: his particular business seems to have been to receive the money, which every person who carried goods across the Sea of Galilee was obliged to pay as a tax to their Roman masters. Matthew was sitting in his appointed place for the receipt, or receiving, of "custom," that is, of the tax which it was the custom to pay on landing, when our Lord passed by and saw him. The Pharisees and Scribes looked upon all publicans, whether they were Jews or not, as heathens, unfit to be even spoken to: they would not even try to make them better, as they chose to think that God had quite cast them off. Jesus taught a very different lesson, and showed that God is ready to receive all who will repent of their sins and follow Him. Jesus, who sees what thoughts and feelings are in the heart of every one, made choice of Matthew as a fit man to be one of His constant attendants, and therefore, when he saw him sitting at the receipt of custom, "He said unto him, Follow me. And he left all, rose up, and followed him." At once, without doubt or hesitation, Matthew left all and followed Jesus: now, Jesus calls all of us when we are baptized; but how few of us try to follow Him really and truly? We might perhaps think that it was wrong of Matthew thus to leave his business and go away, because then the people who crossed the sea would not pay the tax required by the Romans: but as he had paid money to the Romans for the situation, they would not be cheated out of the tax: he himself would be the only sufferer. If this had not been the case, he _would_ have been wrong to go away before some other person was appointed in his place: for the Bible teaches us, that we must do our duty to man fairly and faithfully, in whatever state of life we are. By doing our earthly business honestly and well, we serve God: if our business takes up too much of our thoughts, and makes us forget God and neglect His worship, then we must give up our business; for we should always think _first_ of pleasing God. The next event we hear of in our Saviour's life is, that with His usual obedience to the Law, He went up to Jerusalem to keep a "feast of the Jews": most probably the feast of Tabernacles; a feast celebrated in the Autumn, as a thanksgiving for the harvest or in-gathering of corn, grapes for wine, and all other fruits of the earth: this feast was also intended to remind them of the journeyings of their forefathers in the wilderness, where they lived in booths or tents for forty years; and therefore they were to keep it, by dwelling for seven days in booths, made of the branches of trees. It seems that by the Sheep Gate, on the eastern side of Jerusalem, there was a pool of water, in which at a certain time of the year God showed His almighty power, by the miraculous cure of any sick person, who, after the troubling or stirring up of the water, first stepped into the pool. By this pool was a building, having five porches, through which the unclean went down to wash in the pool. This building was properly called Bethesda, a Hebrew word, meaning the House of Mercy; and the pool was from it called the pool of Bethesda. Jesus visited this place, where, in the porches, "lay a great multitude of impotent folk," that is, people who were unable to help themselves on account of blindness, or of diseases which took away the use of their legs and arms. These poor creatures were waiting for the moving of the waters; each hoping that he might be the one to get first into the pool, and be cured. Amongst these was a certain man, who had been unable to walk for thirty-eight years. Jesus chose this man as the object of a miracle, and saith unto him, "Wilt thou be made whole?" The poor man, thinking only of the pool, told the Lord that he had no chance of being healed, for he had no friends to help him; and that long before he could drag himself to the water, some other person was sure to step in and secure the blessing. Jesus then "saith unto him, Rise, take up thy bed, and walk." Whether this poor man had heard of Jesus before, we do not know; but he at once showed his faith, by _trying_ to do, what he knew he _could not_ do, unless he received some miraculous help from God. How delighted he must have been, when he found that a perfect cure was the reward of his faith and obedience! It was on a Sabbath day that this miracle was worked; and the Jews, probably the Scribes and Pharisees, found fault with the man, saying, "It is not lawful for thee to carry thy bed on the Sabbath day." This was so far true, that in the Law it was written, "Take heed to yourselves, and bear no burden on the Sabbath day"; and the Pharisees, and others who were fond of adding to the outward observances of the Law, and of keeping traditions, reckoned a man guilty of breaking the Law, if he even carried anything in his hand on the Sabbath day. When the Jews blamed this man, he answered very properly, that he could not be wrong in obeying the commands of one who had showed that he had power from God, by healing him of his disease. The Jews allowed that a prophet had power to excuse men from the strict observance of the Sabbath; and, as Jesus had proved Himself to be more than a prophet, they could say no more on that subject; but wishing to have something to find fault with, they asked the man, "What man is that which said unto thee, Take up thy bed, and walk?" This question the man could not answer, for he "wist not who it was, for Jesus had conveyed Himself away" after working the miracle at the pool of Bethesda. Chapter XIII.--THE PHARISEES' PRETENDED ZEAL FOR THE SABBATH. The man whom Jesus had healed at the pool of Bethesda, seems to have made the first use of his restored power by going into the House of God, to thank and praise Him for having been made whole. Jesus, finding him in the temple, bade him remember the cure which had been worked upon him, and show his gratitude by forsaking all his sins and leading a holy life, so that he might not bring upon himself far more terrible sufferings than any which he could feel upon earth. The man now understood who had cured him, and went "and told the Jews that it was Jesus which had made him whole": evidently believing that Jesus was the Messiah, and that His command was quite sufficient to justify a man for doing that which was not strictly lawful on the Sabbath day. The Jews, however, would not allow this: therefore did they "persecute Jesus, and sought to slay him, because he had done these things on the Sabbath day." Jesus, then, in a conversation of which St. John gives us an account, tried to convince the Jews that He was indeed the Messiah, and as such, _had_ authority even to heal on the Sabbath. On this occasion He gave the Jews advice that all of us should listen to and follow; for He said, "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me." The Jews believed that the Scriptures of the Old Testament, which were all that at that time were written, were indeed the Word of God, and that they showed them how to obtain eternal life: Jesus therefore bids them read and study them honestly and carefully, and that they would then see that He must be the Messiah, of whom those Scriptures testify or speak. We know that the New Testament as well as the Old, is the Word of God; and that it shows us the way to eternal life. Let us then obey our Lord's command, and search the Scriptures, that we may learn His will in order to do it. Jesus also told the Jews, that Moses, whom they pretended to obey exactly, wrote of Him; and that if they really believed Moses, and wished to obey the Law, they would acknowledge Him to be indeed the Messiah, of whom Moses and all the prophets had written. All that Jesus said, does not seem to have had any effect; for on the next Sabbath, something of the same kind happened. The disciples who were following Jesus through the corn-fields, being hungry, began to pluck the ears of corn, rubbing them in their hands, to take off the husk, and eating them as they went. It might seem to us that the disciples had no right to take ears of corn which did not belong to them, but this was, under the circumstances, allowed by the Law of Moses, or the Levitical Law: a hungry man, who was passing through standing corn, might pluck the ears with his hand to satisfy his wants, though he was forbidden "to move a sickle unto his neighbour's standing corn." The Pharisees, who were constantly watching for an opportunity to find fault, now asked Jesus, why He allowed his disciples to do what was not lawful for them to do on the Sabbath day. For very many years the Jews had neglected to observe the Sabbath in a proper manner, and this neglect of a positive command, had been one cause of the destruction of their kingdom, and of all the misery they afterwards suffered. Now their descendants had gone into another sin, and instead of making the Sabbath a day of rest from worldly cares,--a day to be devoted to the service of God, and to thinking of all His mercies,--they made so many rules as to what might or might not be done, that the most common and necessary actions, such as healing the sick, or saving the life of an animal, came to be looked upon as unlawful, and therefore sinful. Jesus reminded the Jews who thus blamed His disciples, that David was not considered to have broken the Law of Moses, because once, when pressed by hunger, he and his followers had eaten the shewbread, which it "was not lawful to eat, but for the priests alone." He also told them, that no one accused the Priests of breaking the Law, because on the Sabbath day they, in performing the temple services, did things in themselves forbidden on that holy day. Jesus ended by declaring, that "the Sabbath was made for man, and not man for the Sabbath": that is, that the Sabbath was meant for the benefit of mankind, as well as for the glory of God, and not to be an oppressive burden; and that the Son of man was Lord also of the Sabbath, and had therefore power to dispense with its rigorous observance; and that if they had understood the meaning of God's words, "I will have mercy and not sacrifice," they would not have been so ready to blame His disciples, as if they had been guilty of a crime, merely because, to relieve the pangs of hunger, they had plucked a few ears of corn on the Sabbath day. On another Sabbath, Jesus went into a synagogue and taught: and behold, there was a man whose right hand was withered; that is, his hand was so shrunk and dried up, that he could make no use of it. The Scribes and Pharisees, thinking it likely that Jesus would heal this man in spite of its being the Sabbath day, watched him; that they might find an accusation against him. "But he knew their thoughts" and purposes, and said to the man with the withered hand, "Rise up, and stand forth in the midst. And he arose and stood forth" in the sight of all the people in the synagogue. "And the Scribes and Pharisees seeing this, asked him, Is it lawful to heal on the Sabbath days? that they might accuse him." One party of Jews, in their mistaken zeal for the strict observance of the Sabbath, had come to the extraordinary decision, that no one might comfort the sick or mourning on that day; though another party did permit the people to prepare medicine, and to perform any service which was required for the actual preservation of life. Instead of answering a question only put for the purpose of having something to accuse Him of, Jesus said unto them, "I will ask you one thing; Is it lawful on the Sabbath days to do good or to do evil? To save life or to destroy it?" for He knew that they wished to destroy Him, whilst He only wanted to do good to a suffering human creature. Whatever might be their wishes, they could not openly declare that it was more lawful to do evil than good; therefore they made no answer, but held their peace. "And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the Sabbath days." To such words the Jews could make no answer. Jesus, grieved to see the hardness of heart that prevented the Pharisees believing in Him, and made them angry instead of glad, to see a fellow-creature relieved; "looked round about on them with anger, and saith unto the man, Stretch forth thine hand": the man had faith to try, and the power to do so was given to him; "he stretched it forth; and it was restored whole, like as the other." Then the Pharisees, almost beside themselves with anger, are said to have been filled with madness; and they went forth, with the Herodians, and straightway held a council against him; and communed one with another, what they might do to Jesus, and how they might destroy him. It is sad to think that all the proofs of our Saviour's power, only made the Pharisees and others more and more anxious to put Him to death. When we read such accounts as these, let us be thankful for our Sabbaths, and try to keep them holy; spending our time in worshipping God, in learning our duty, and in doing good to others. Above all, let us take particular care to be holy on this holy day; and not to do the least wrong thing, on a day which is called the Lord's Day. The time was not yet come for Jesus to give up His life, and therefore, knowing that the Pharisees sought to destroy Him, He withdrew Himself from Jerusalem, and went with his disciples into Galilee "to the sea; and a great multitude followed him" from all parts, even from beyond Jordan; and also many of the inhabitants of Tyre and Sidon, having heard what great things Jesus had done, came unto him. As many as had plagues or diseases "pressed upon him for to touch him," and he healed them all. "And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God." Thus was fulfilled what had been said 700 years before by the prophet Isaiah, who declared that when the Messiah should come to set up a new Law, even the Gospel, He would use no force nor violence, but do it entirely by kindness; and by showing an example of kindness and forbearance to the weak, encouraging them to become better. The prophet's words, put into his mouth by God, were, "Behold, my servant, whom I have chosen; my beloved, in whom my soul is well pleased; I will put my spirit upon him; and he shall show judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust." An _example_ of goodness and holiness and kindness, has more effect than all that can be _said_ on the subject. By the piety and good conduct of the followers of Jesus, men were led to take the same part, and thus by the blessing of God, has the Gospel spread over the earth. All Christians should remember this, and try to show by their conduct that they are followers of Jesus. Even children can set an example to other children, either for good or evil: but if they do it for evil, they are doing the work of the Devil. Chapter XIV.--THE APOSTLES CHOSEN. As Jesus was to live only for a short time on earth, it was needful that He should leave behind Him others who should carry on His work, and preach the Gospel after His death. But if these men were to repeat to others the words which Jesus had spoken, and show them the wonderful things which He had done, it was necessary that they should be constantly with their Lord, so as to be able to bear witness as to all that He had said or done. During the time that our Saviour had been teaching and healing the sick, many persons had become His followers, besides those whom He had especially called to be His disciples. From amongst the number of those who had become disciples, twelve were now to be chosen, to be in constant attendance upon their Master, that they might, after his death, bear witness to His life, and actions, and teaching. The night before this choice was to be made Jesus "Went out into a mountain to pray, and continued all night in prayer to God." Thus He set us an example of the way in which we should prepare ourselves for any important work we have to do; and that is, by asking guidance and help from our heavenly Father. "And when it was day, he called unto him his disciples whom he would; and they came unto him: and of them he chose twelve (whom also he named Apostles) that they should be with him, and that he might send them forth to preach, and to have power to heal sicknesses, and to cast out devils." He ordained twelve--Simon (whom he also named Peter) and Andrew his brother; and "James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder; and Philip, and Bartholomew; and Matthew, and Thomas; and James the son of Alphæus, and Judas Thaddæus, the brother of James; and Simon the Canaanite, called Zelotes; and Judas Iscariot, which also betrayed him." We have already seen how Andrew, Simon Peter, James and John the sons of Zebedee, Philip, and Matthew, were called in the first instance to be the disciples of Jesus: Bartholomew, who was also ordained an Apostle, is supposed to be the same person spoken of as Nathanael, who being brought to Jesus by Philip, at once acknowledged Him to be the Son of God, and became one of His disciples. Of the other five apostles, we know nothing previous to their being now chosen: to the name of one, there is a terrible distinction, "who also betrayed him"; and in the three accounts of this event, written by different writers, he is thus pointed out as "the traitor." Of the twelve Apostles, five have left us valuable records of our Saviour's life and teaching. You will remember that in the Bible we have Four Gospels; that is, four different accounts of our Lord's sayings and doings whilst on earth, and of the Gospel which He came to teach. The first of these was written by Matthew, about five years after the death of Jesus Christ. The Gospels "according to St. Mark and St. Luke," were written about twenty-seven years later: St. Luke was a disciple of Christ's before His crucifixion, and St. Mark was probably one also, but neither of them was an Apostle. As the Gospel of St. Matthew gives an account of the birth of Jesus Christ, St. Mark's says nothing on the subject, but begins with the public appearance of John the Baptist; whilst, on the contrary, that of St. Luke gives many particulars omitted by St. Matthew. St. John, who lived to be 100 years old, did not write his Gospel until sixty-four years after the death of Christ: he seems to have written it, in order to tell us many things not mentioned in the former Gospels, particularly the conversations and discourses of our Lord: and he repeats very little of what is recorded by the other Evangelists, as we call those who wrote the Gospels. Out of the four Evangelists, two were Apostles also, and two were not. St. Luke has also left us another very valuable record, of the acts done by the Apostles after our Saviour's death: this is the only history of all that the Apostles did and said, and it is called "The Book of the Acts of the Apostles." Before St. John wrote his Gospel, he wrote what is called "The Book of the Revelation of St. John," being an account of visions vouchsafed him, and prophecies made known to him, whilst in banishment in the isle of Patmos, on account of his religion. St. John also wrote three of the Epistles, or Letters, which form part of the New Testament. Peter wrote two Epistles, James and Jude, or Judas Thaddæus, each one: but the greater number of the Epistles were written by St. Paul, who did not become a disciple or follower of Jesus until after the crucifixion. The Jewish Rabbis preferred to take as their pupils and disciples, rich and learned men; but, as we have seen, Jesus chose poor and ignorant men, to show that learning was not necessary to enable men to understand the Gospel; for that its truths are so plain, that even the most ignorant person, who in his heart loves God, can understand the Gospel, and learn how to please God. Multitudes of the people continued to come to Christ, to hear him, and to be healed of their diseases: he healed them all, and also tried to show them how they ought to behave, in order to obtain the blessing of God. Seeing the multitudes, he went up into a mountain, and there spake all the words which we call the "Sermon on the Mount": an account of this Sermon is given to us both by St. Matthew and St. Luke. All Christians should study it, and try to obey it: even children can understand a good deal of it, if they will try. When Jesus "had ended his sayings," and was come down from the Mount, "he entered into Capernaum, where at this time He worked the miracle of healing the Centurion's servant." A Centurion, amongst the Romans, was the captain or commander of 100 men. This Centurion, though he was himself a Gentile, was kindly disposed towards the Jews, and had at his own expense built a synagogue for their use: he also believed in Jesus as the Son of God; and did not doubt that at His word the disease of which his servant was dying would at once be removed: therefore, not thinking himself worthy even to speak to the Lord, he sent unto Him the elders of the Jews; probably the elders belonging to the synagogue he had built. Jesus immediately went with these elders; but when they got near the Centurion's house, some of his friends came at his desire, to beg that Jesus would not trouble himself to come, for if He would only speak the word, his servant would be healed. It would seem that the Centurion himself quickly followed the last messengers; and he received the reward of his faith, for his servant was healed, and at the same time Jesus told those about Him, that the Centurion had shown more faith than He had found amongst the Jews; and that many Gentiles would through their faith be received into the Kingdom of Heaven, whilst many of the Jews would be shut out, on account of their wilful unbelief. The next miracle we hear of, was the bringing to life of the widow's son, who was being carried out of Nain to be buried, when Jesus came to the gate of that city. "And there came a fear on all" who saw these things: "and they glorified God, saying, That a great prophet is risen up among us; and that God hath visited his people." These people rightly felt, that the Doer of such things must indeed be the Messiah: and this saying was spread abroad, not only throughout all Judæa, but throughout all the region round about. "And the disciples of John" went to him in prison, where he had been, as we have heard, put by Herod; "and shewed him of all these things." "Now when John had heard in the prison the works of Christ, he, calling unto him two of his disciples, sent them to Jesus," telling them to say, "Art thou he that should come, or do we look for another?" John did not send to ask this question for his own satisfaction; he knew well enough that Jesus was indeed the Messiah that "should come," and that no other was to be looked for: but he wanted to strengthen the faith of his own disciples, and convince them that Jesus was indeed the Messiah, and that they must follow Him. "When the men" whom John had sent "were come unto" Jesus, "they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?" This question our Lord did not immediately answer, in words, at least; but "in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind, he gave sight." Then Jesus, answering the question put to Him by the disciples of John, said unto them, "Go your way, and tell John what things ye have seen and heard; how that the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear; the dead are raised up, and the poor have the Gospel preached unto them." The Jews all knew perfectly well, that the doing of all these wondrous miracles was to be a sign to point out the Messiah, for the prophets had declared that He should do them. Now these things were being done every day, and therefore it was quite clear, to all who were not determined not to believe, that he who did them was the promised Messiah, the Son of God. All who heard what Jesus now said must have understood Him to mean that He was the promised Messiah, and that they need not look for another. Chapter XV.--JESUS IN SIMON'S HOUSE. When the Baptist's messengers were gone away, Jesus spake to the multitude about him; telling them that John was the messenger spoken of by the prophet Malachi--the Elias, who was to come before the Messiah. He also told them, that John the Baptist was more than a prophet, but that the humblest follower of Christ might become greater than he was. Many other things spake Jesus unto the people: those who were humble, and felt that they were sinners, gladly accepted the offer of forgiveness, on the condition of repentance; but the Pharisees and Scribes, who thought themselves righteous, neglected His gracious offers of mercy. It seems that before Jesus left Nain, where He had raised the widow's son, a Pharisee named Simon "desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat." Whilst he sat, or rather reclined upon a couch, as was the custom at meals in those days, a woman, well known to have been a great sinner, came "and stood at his feet behind him, weeping; and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment" which she had brought. The Pharisees considered themselves too holy even to touch any person whom they looked upon as a sinner: when, therefore, the master of the house saw that Jesus allowed this woman to touch Him, he said within himself (or thought), "This man, if he were a prophet, would have known what manner of woman this is that toucheth him, for she is a sinner." Meaning, that if Jesus had known how greatly this woman had sinned, He would not have allowed her to touch Him. But Jesus did know all, and _more_ than the Pharisee knew; for He knew that this woman, however sinful she had been, was now truly sorry for her sins, and anxious to lead a better life; and such truly penitent sinners He was, and is, always ready to receive. Jesus therefore, knowing what Simon's thoughts were, spake to him, and told him a little parable, to show him that this poor woman, whom he so despised, had given proofs of greater love towards Himself than Simon had done; and He ended by turning to the repentant woman, and saying the comforting words, "Thy sins are forgiven." With what joy must the poor sinner have heard these words! But we are not told what her feelings or words were; we are only told, that "they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?" They might easily have known that He could be none other than the Son of God, the Messiah; but they would not own as such a poor man who went about amongst publicans and sinners. That He did show such love towards sinners, is our greatest comfort; for we are all sinners, and stand greatly in need of His mercy. Knowing how the Pharisees were offended by His words, He only repeated His assurance to the woman in other words; saying, "Thy faith hath saved thee; go in peace." Her faith had brought her to Jesus; and those who come to Him in faith and penitence, He will in no wise cast out. In the parable which Jesus spake to Simon, reference is made to two customs of the Jews: one, washing the feet, or making the servants wash the feet, of every guest, to remove the dust which must settle on the feet during the shortest journey; the other, the custom of welcoming a distinguished guest with a kiss, as a sign of respectful attention and love. Jesus continued to go throughout the country of Galilee, "preaching and showing the glad tidings of the kingdom of God: and the twelve were with him, and certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, and Joanna the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto him of their substance." These women, one of whom, at least, had been delivered from bondage to Satan, having "substance," that is, some property of their own, seem to have been constant attendants upon our Lord, and to have supplied His temporal wants. Jesus so devoted himself to the work He had undertaken, that from the constant thronging of people around Him, He had not time "so much as to eat bread." At this time there was brought to Jesus a wretched object, a man possessed with a devil, who was also blind and dumb: "and he healed him," so that the man who had been blind and dumb both saw and spake. The multitudes marvelled, saying, "It was never so seen in Israel"--never before had such things been done in the land of Israel; and therefore the multitude rightly felt, that He who could do such wonderful things must be a very different Being from any of their teachers, or from the prophets or holy men of old. Seeing the wonderful miracles worked by Jesus, "all the people were amazed, and said, Is not this the Son of David?"--that is, is not this Man, who can cast out devils, the Messiah of David's seed, so long promised to our fathers and to us? These people saw the truth; but the Scribes and Pharisees laboured hard to prevent their accepting Jesus as the promised Messiah: and they immediately declared, that the evil spirits were only cast out by the permission of Beelzebub, or Satan, the prince of the devils; and that therefore, so far from proving Jesus to be the Messiah, these miracles showed that He was under the power of the Devil, and that no one ought to listen to His teaching. This was dreadful blasphemy; and might have drawn upon them the immediate wrath of God: but instead of punishing them, Jesus tried to show them and all the people, how foolish it was to suppose that the Devil would fight against himself, and undo his own work. But when people are determined not to listen to those who warn them of their sins, and point out their duty, they will believe, or pretend to believe, anything however foolish, that gives them an excuse for not listening to good advice. Jesus warned the Pharisees, that speaking of the work done by the Holy Spirit of God as being done by the Devil was a most fearful sin; and one for which there could be no forgiveness. Jesus also told the people, that if the heart of a man was not full of faith and love, it would be as impossible for him to do anything pleasing to God, as it would be for a bad tree to bring forth good fruit; for the quality of the tree is known by its fruits; and the heart of man is known by his conduct and actions. Certain of the Scribes and Pharisees, asked Jesus to give them a sign of His being indeed the Son of God. This was displeasing to the Lord, for His miracles were a sufficient sign of His having come from Heaven; and from the writings of their own prophets, the Jews should have understood, that the promised Messiah whilst on earth would be in a humble condition, and be finally put to death for the sins of His people. Jesus therefore told the Scribes and Pharisees, that no further sign of His being the Messiah would be given, than the sign of the prophet Jonas, or Jonah. "For as Jonas was three days and three nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." The meaning of this was, that the only further sign they could expect as to His being the Messiah, would be that one, of which Jonas was a type (or sign): for that as Jonas, though buried in the whale's body, came out alive; so He would be buried in the ground for three days, and then rise up again to live for ever. Then Jesus took occasion to show the Pharisees, that they were more sinful in the eyes of God than the men of Nineveh, "because _they_ repented at the preaching of Jonas," whilst the Scribes and Pharisees refused to listen to Him, who was far greater than Jonas. Many other things Jesus said unto the people, teaching them also by parables. One parable spoken at this time was that of the Sower. Afterwards, when they were alone, the disciples asked Jesus the meaning of this parable, which He immediately explained: teaching them that many may hear the Gospel, and receive no benefit from it; either because they listen carelessly; or because, having listened, they have not faith to hold its doctrines fast when temptations and trials come; or because they allow the cares and pleasures of life to take up too much of their hearts, and so prevent their serving God properly. None of these will be the better for hearing the Word: but those who listen to it with a sincere and honest intention of obeying it, and pray to God for grace to do so, striving at the same time to root out all those sinful feelings and passions which, like stones and thorns, prevent their bringing forth the fruit of good works; those, and those only, will bear fruit pleasing unto the Lord. Let us learn from this parable to listen attentively to the Word of God, and try to do whatever it bids us. Other parables, which seem to have been delivered at this time, are those of the Tares, the Grain of Mustard Seed, and the Leaven: "and with many such parables spake he the word unto them"; "and when they were alone, he expounded all things to his disciples," and added the parables of the Hidden Treasure, the Goodly Pearl, and the Net. "And it came to pass when Jesus had finished these parables, he departed thence." After this, Jesus went down to the Lake of Gennesareth, "and said unto his disciples, Let us go over unto the otter side of the lake." "And when he was entered into a ship, his disciples followed him." And there were also with him other little "ships." "And they launched forth." Chapter XVI.--STILLING THE TEMPEST, ETC. The Lake of Gennesareth, or Sea of Galilee, is a large body of water; and the River Jordan, which runs through it, causes at all times a considerable motion in the centre of the lake; when the wind blows strongly from the S.E., and meets the current of the river, the sea becomes so rough, that any small vessels are in the greatest danger, and in this way many are lost. We read, that as they sailed, Jesus fell asleep. We must remember, that for our sakes Jesus had become subject to all the pains of hunger, fatigue, cold, &c.; well might He, therefore, be tired out with his continual labours, for He never spared Himself, or consulted his own ease or comfort; but was always at work, going from one place to another, doing good to others. What a difference between Him and us! For we are unwilling to deny ourselves in the least thing for the sake of saving trouble to others; nor are we willing to give up our own wills, even for the sake of pleasing God. Whilst Jesus and his disciples were now crossing the Lake of Gennesareth, "there came down a storm of wind on the lake," and a "great tempest in the sea," "insomuch that the ship was covered with the waves," and was filled with water, and in great danger of sinking. "And Jesus was in the hinder part of the ship, asleep on a pillow." The disciples knew where to look for help; they were in jeopardy or danger, so they "came to Him and awoke him, saying, Master, carest thou not that we perish? Lord, save us: we perish!" The fears of the Apostles were at this time stronger than their faith; they should have felt that sleeping or waking their Lord could preserve them through every danger. For this they were blamed, for "he saith unto them, Why are ye fearful, O ye of little faith?" but He had compassion on their weakness, for "he arose, and rebuked the winds and the raging of the water: and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm." After a great storm the waves naturally continue rough for some hours, but now at a word the waters of the lake became at once smooth and still. This sudden ceasing of the storm filled the Apostles, accustomed as they were to see wonderful works done by Jesus, with astonishment and awe. We are told, that "the men marvelled, and they feared exceedingly, and said one to another, What manner of man is this? for he commandeth even the winds and the water, and they obey him." Such a miracle must have strengthened the faith of the disciples, and convinced them more and more, that he who could do such things, was indeed no mere man, but the Son of God, the Ruler of the universe, to whom all things do bow and obey. The voyage was now over; the ship reached the shore; and Jesus and His disciples came into the country of the Gadarenes, or Gergesenes, where Jesus immediately performed another miracle, on a man possessed with devils, exceeding fierce. Jesus, pitying the condition of this unhappy man, commanded the unclean spirit to come out of him. Then the devil who spake in this poor demoniac, cried out, "What have I to do with thee, Jesus, thou Son of the most high God? Art thou come hither to torment us before the time? I beseech thee, torment me not." Even the devils acknowledged Jesus to be the Messiah; and knew well that in the end of the world, all evil spirits would be driven away into misery and darkness; but he now asks Him not to interfere with his power before that time. To such a request Jesus could not, of course, listen: and the devils, finding that they must leave the poor man whom they had so long tormented, then besought Him that He would at least suffer them to go away into a herd of swine, which were feeding nigh unto the mountains, a good way off from them. "And Jesus said unto them, Go." No sooner was the permission given, than the evil spirits entered into the swine, and the whole herd ran violently down a steep place into the sea, and perished in the waters: and they that fed the swine fled, and told it in the city, and in the country; and what was befallen to the possessed of the devils. Pigs were unclean animals, and it was therefore sinful of any Jew to keep them: if the owners of these swine were Jews, they were justly punished for their disobedience. Perhaps the Gadarenes were not Jews, and kept these swine to show that they did not regard or obey the Law of Moses; if so, it was well for them to see that the Lord God of the Hebrews could force men to obey His commands. When we read what happened as soon as the evil spirits took possession of the swine, we should remember the dreadful fate of all who suffer themselves to be led or guided by the Devil. There is no escape for them; the swine could not help themselves, but the Devil has no more power over us now than we choose to give him. If we resist him, he will not harm us; he will try, and we may have to fight hard, but if we do, we shall be more than conquerors through Jesus Christ. We read that the keepers of the swine fled, and told how they had been destroyed, and how the demoniac had been healed. The men of the city, grieved at the loss of their property, and probably afraid that if Jesus remained amongst them the same sort of thing might happen again, besought Him to depart out of their coasts: a request in which the whole multitude of the Gadarenes joined. They had better have besought Him to remain, and teach them what they should do. It is a dreadful thing to wish God to leave us undisturbed in our sins! The man who had been delivered from the power of the Devil, wished, on the contrary, to go away in the ship with Jesus and his disciples; but he was told rather to go home to his friends, and tell them what great things the Lord had done for him. And he did so, and declared through all the country what great things Jesus had done for him: and all men did marvel. After this, Levi, or Matthew, made a feast for Jesus in his own house; and a great company of Publicans, and of others, and of sinners, sat down together with Jesus and his disciples. The Scribes and Pharisees took occasion to find fault with this, and asked the disciples, "How is it that your Master eateth with publicans and sinners?" But Jesus told them, that it was to do good to sinners that He was come upon earth: He reminded them that it was only sick people who had need of a physician, and that those who thought themselves well, would not send for one; and that it was the same with Him, for He was come as a Physician to heal the souls of the sick, and that therefore He must go amongst those who, feeling themselves to be sinners, wished for pardon. The Pharisees thought themselves righteous, and therefore they did not feel the need of a Saviour. After these things, Jesus appears to have returned into his own city, that is, to Capernaum, where He had taken up His abode, at those times when He was not occupied in going about the country. Here a ruler of the synagogue, named Jairus, came to entreat Jesus to go and heal his little daughter, who was dying. Jesus immediately went with him, and on the way He cured a poor woman, whose faith was strong enough to make her believe that if she did but touch the hem of His garment she should be made whole. Her hopes were not disappointed, and Jesus commended her faith. While Jesus was yet speaking with her, messengers came from the ruler's house to tell him that his daughter was even now dead. The Lord, however, bid Jairus not to be afraid, for that if he would only believe, his child should still be made whole. No doubt the miracle that Jairus had just witnessed strengthened his faith, and the result was, that his little daughter was restored to life. On quitting the house of Jairus, two blind men followed our Lord, who gave them sight; and He also enabled a dumb man to speak, by casting out the devil which possessed him. The multitudes were filled with wonder in seeing things which had never been so seen in Israel; but the Pharisees again declared, "He casteth out devils through the prince of the devils." Jesus continued to teach, and to preach, and to heal sicknesses and diseases, in spite of the unbelief of the people; for though they all marvelled, and some doubtless became his disciples, many rejected Him, saying, "Is not this the carpenter's son?" meaning that a man in such a humble condition of life could not be the Messiah. After this, Jesus gave his Apostles a more solemn charge or commission for the work they were to do. For He called the twelve together, and gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease; and then He sent them forth two by two to preach the Gospel, and to heal the sick. The Gospel was to be first offered to the Jews, and therefore Jesus now commanded the twelve, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not, but go rather to the lost sheep of the house of Israel." And as ye go say, "The kingdom of heaven is at hand." Jesus also bade the twelve not to make any provision of money or food for their journey, but to depend on the charity of those to whom they should preach: promising a blessing to those cities where they would be well received. Many other things did He say unto them at this time: and when He "had made an end of commanding His twelve disciples, He departed thence, to teach and to preach in their cities." And the twelve also departed, and went through the towns, preaching the Gospel, that men should repent. And they cast out many devils, and anointed with oil many that were sick, healing them everywhere. Chapter XVII.--DEATH OF JOHN THE BAPTIST. We must now return to the history of John the Baptist; he was about this time put to death by Herod, who, as we have already seen, had thrown the Baptist into prison to please Herodias, who was angry with him because he had reproved her and Herod for their sins. But this wicked woman was not satisfied with the imprisonment of this holy man; she wanted to destroy him, and watched for an opportunity of doing so. It is a terrible thing to determine in one's heart to do a wicked action: it is bad enough to give way to temptation, and so sin against God, but to make up one's mind to break His commandments, is far worse. After John the Baptist had been in prison for some months, Herod's birthday came round; and to celebrate this event, the king made a great feast to the officers of his household, and the chief men in Galilee. On this occasion, Salome, the daughter of Herodias, came in and danced before Herod and his guests, in order to amuse them. This was a very old custom among the kings of the East at that time, though to us it seems a very strange and bad custom. Herod and those who sat with him, were very much pleased with the damsel's dancing; and Herod, very rashly and foolishly, made a solemn promise, that he would, as a reward, give her anything she liked to ask for. "And she went forth, and said unto her mother, What shall I ask?" Herodias had probably expected something of this kind; at any rate, she had an answer ready, and said, "The head of John the Baptist". It does not seem that Salome was astonished at this advice, or that she was at all unwilling to follow it: for she returned straightway with haste unto the king, and said, "I will that thou give me by and by in a charger, the head of John the Baptist". A charger was a large dish or tray: in some countries, even to this day, when the king orders a great man to be beheaded, the head is brought to him afterwards, to show that his commands have been obeyed. Such a request as Salome now made, startled even Herod himself: we read that "the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat at meat with him, he would not reject her." He therefore sent an executioner, who cut off John the Baptist's head in the prison, and brought it to Salome, who gave it to her mother. This history teaches us many things: first, although it is the duty of children to obey their Parents, they must obey God before them: thus, if Parents are unhappily so wicked as to tell their children to do anything that God has forbidden, they must please God rather than their Parents. Children should, be very thankful when they have Parents who will never wish them to break the Lord's commandments. Another thing we learn is, to be careful how we make promises. A solemn promise once made ought to be kept, however inconvenient it may be to keep it; and therefore we should never promise positively to do anything, unless we are quite sure that we can do it. But though it is displeasing to God that an oath should be broken, it is still more displeasing to Him that it should be kept, when it can only be done by committing some positive act of sin. Herod made a rash oath, and to keep it, he was guilty of the murder of a good and holy man. Although Herod was angry with John, he had a high opinion of his holiness and goodness, and would not willingly have put him to death: but amongst men it was considered shameful to break an oath; and Herod, caring more for the praise of men than the praise of God, sacrificed John the Baptist at the request of a bad woman. When the disciples of John heard of their master's death, they came to the prison, and took up his body and laid it in a tomb, and went and told Jesus. After this, Herod heard of the fame of Jesus, and of all the wonderful things that He had done, and he was greatly troubled, and knew not what to think. Some people said, "That John was risen from the dead;" others, "That Elias, who was expected to come before the Messiah, had appeared;" and others, "That one of the old prophets was risen again." Amongst these different opinions, Herod was greatly perplexed: like most of the Jews of high rank, Herod belonged to the sect of the Sadducees, who denied that the body would rise again, or the soul live for ever. He would not, therefore, willingly allow the possibility of John the Baptist having returned to life; but his fears got the better of his opinions. His conscience told him that he had done wickedly in putting to death a true servant of God, and therefore, when he heard that there was One going about the country working miracles, he feared that John had returned to life, armed with power to punish all who had ill-treated him. Herod, disturbed by all he heard of Jesus, questioned his servants who told him these things, and said, "John have I beheaded; but who is this of whom I hear such things?" He could get no satisfactory answer, and his guilty conscience drove him to the conclusion, "It is John whom I beheaded; he is risen from the dead, and therefore mighty works do shew forth themselves in him." "And he desired to see Jesus." Herod's desire to see Jesus, does not appear to have been gratified until just before our Lord's death; and then the king derived no profit from the interview. Herod had had plenty of opportunities for learning the truths of the Gospel from John the Baptist. He would not make use of them. Our Lord has told us, that if we do not make a good use of all the opportunities given to us, He will take from us the blessings we will not use. In our country, the young are blessed with innumerable opportunities of learning their duty to God: make a proper use of them, and do not force the Lord to take them away, and leave you in wilful ignorance and sin. The Feast of the Passover was now drawing near: the second Passover which had occurred, since our Saviour had entered on his public work. For this Feast, our Lord went up to Jerusalem; and on His way, He fed 5,000 people with five loaves and two small fishes; and after they had all eaten as much as they wanted, pieces enough were left to fill twelve baskets; although the whole quantity of loaves and fishes, if they had at first been broken into pieces, could not probably have filled one of these baskets. In working this miracle, Jesus taught us never to waste anything; he said, "Gather up the fragments that remain, that nothing be lost." Let us remember that many things that we do not want, may be useful to others, and that nothing should be wasted. Children should be careful not to ask for more food than they are sure they can eat, for that is wasteful. The people, who had been fed in such a wonderful manner, now said, "This is of a truth that prophet that should come into the world": meaning the Messiah, spoken of by all the prophets, and whose coming was expected about this time. Having come to this conclusion, the people, according to their mistaken ideas, that the Messiah was to be an earthly sovereign and conqueror, determined to make Him king over the land of Judæa. But Jesus desired only to rule the hearts of men; "When, therefore, he perceived that they would come and take him by force to make him a king," He sent His disciples by ship unto Bethsaida, and having dismissed the multitude, He went up into a mountain alone to pray. A storm of wind overtook the disciples in the midst of the lake, and then it was that Jesus went to them, walking on the sea. If the faith of the disciples had been strong, they would have felt that it was as easy for Jesus to walk on the water, as to work any other miracle; but they could not believe it was Him, and "they cried out for fear." The Lord, in His mercy, spake straightway unto them, saying, "Be of good cheer; it is I; be not afraid." "And Peter answered, and said, Lord, if it be thou, bid me come unto thee on the water. And He said, Come." Peter at once obeyed; but his faith was not strong enough to carry him through this trial: for a little while he walked on the water to go to Jesus, but when he found himself in the midst of raging waves, with a boisterous wind howling around him, his faith failed, and he was afraid. But he had not forgotten where to look for help; and finding himself beginning to sink, he cried out earnestly, "Lord, save me." Immediately Jesus stretched forth his hand, and caught him, and said, "Oh thou of little faith, wherefore didst thou doubt?--why didst thou doubt my power and my will to save thee?" No sooner had Jesus with Peter come into the ship, than the storm ceased, and immediately the ship was at the land whither they went. They were sore amazed: but "they came and worshipped Him saying, Of a truth thou art the Son of God." Chapter XVIII.--THE WOMAN OF TYRE. In the land of Gennesaret again, the people flocked to Jesus to be healed of their diseases: and when Jesus returned to Capernaum, many followed Him: and the Lord spake to them and told them that they only came to Him because they had seen His miracles, and more particularly because they had partaken of the loaves and fishes; and He warned them, that they had better seek those far greater spiritual blessings, which the Son of Man could give them. Many things He said unto them, trying to persuade them to believe in Him, as the Messiah the Son of God. What our Lord said, displeased those who were not really willing and anxious to be taught their duty, in order to do it: and in consequence, many of those who had been reckoned amongst His disciples, "went back and walked no more with him. Then said Jesus unto the twelve, Will ye also go away?" Peter, in the name of the rest, immediately declared his faith in Jesus Christ as the Messiah, saying, "Lord to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God." Believing this, Peter declared that whatever happened, they would hold fast to Him, and obey Him: let _us_ make the same determination; and obey the Word of the Lord, whether it tells us what we _like_ or not. Jesus now showed, that He knew the hearts of all men; for alluding to Judas He answered, "Have I not chosen you twelve, and one of you is a devil?" thus teaching Peter not to be too hasty in answering for other men, since even in so small a number as the twelve, there was one whose heart was not really devoted to Him. The Pharisees with certain of the Scribes came together unto Jesus, and blamed Him for not observing all the "traditions of the elders." Then Jesus explained to the Pharisees, that all their washings and outward performances could never please God, unless they also loved and served Him, and put away all their sins. In one of those journeys which Jesus was constantly taking, He went to that part of the country bordering on Tyre and Sidon. Here a poor woman, a Gentile, came to Him, and prayed Him to heal her daughter, who had an unclean spirit. This woman, living on the borders of the land of Judæa, had doubtless heard that the Messiah was expected; and she was certainly convinced that Jesus was that Messiah, and that He had power even to cast out devils. This poor woman now came to Jesus, and cried, "Have mercy on me, O Lord, Thou Son of David; my daughter is grievously vexed with a devil." At first Jesus took no notice of her, and answered her not a word. The poor woman continued her supplications, but still in vain; this greatly surprised the disciples, who were used to see their heavenly Master listening to the prayers of all who were in distress: they were grieved also for this poor creature, who followed them, crying out for mercy; and therefore they begged their Lord to "send her away," that is, to grant her petition, that she might go away in peace. Jesus answered, "I am not sent but unto the lost sheep of the house of Israel." The benefits of Christ's teaching and miracles, were at first to be offered to the Jews, the chosen people of God; and this woman, being a Gentile, had no claim to share them. The whole nation of the Jews, scattered without any ruler or shepherd, might well be called "lost sheep"--sheep who had strayed from their Shepherd, even from God, and who must be lost unless they were brought back to Him. The Scriptures often speak of the people of God, as his sheep: and sinners are compared to sheep, who, instead of following their shepherd, have gone astray. In the Confession, which forms part of our Morning Service, we say, "We have erred and strayed from Thy ways like lost sheep." In the East, sheep were not driven by the shepherd as with us, but followed him: remembering this fact will be a help towards understanding many passages of Scripture, especially some in the Gospel written by St. John. The poor woman continued to implore mercy; and coming nearer to the Lord, "She fell down and worshipped him, saying, Lord, help me!" Jesus now answered, and said, "Let the children first be filled; for it is not meet to take the children's bread, and to cast it to dogs." The Jews looked upon every nation except their own as "unclean"; and likened them to dogs, which are unclean animals. Jesus Himself did not look upon the Gentiles as dogs, but He spoke thus to try the faith of the woman, and to show those who were about Him, that faith in Him would save Gentiles as well as Jews. The Lord's reply to the Syrophenician woman would have disheartened most, and offended many; but she was too much in earnest to be repulsed easily: she was quite willing to own that the Gentiles were not _worthy_ to be looked upon, as in any way equal to the children of Israel, God's peculiar people: she knew she had no _claim_ to the mercy of the Lord; but still, hoping to share it, she reminded Jesus, that even the dogs were allowed to pick up the crumbs which their masters did not need: she believed that in Jesus there were help and mercy for every living creature, and that He could heal the Gentiles, without taking any blessing from the Jews; therefore, she at once answered, "Truth, Lord: yet the dogs under the table eat of the children's crumbs." Jesus was no longer silent: pleased with her faith, He said aloud, "O woman, great is thy faith: for this saying, be it unto thee even as thou wilt: go thy way: the devil is gone out of thy daughter." Even as He spake the words, the unclean spirit was cast out: "And her daughter was made whole from that very hour;" so that when the mother, who at once went home, "was come to her house, she found the devil gone out, and her daughter laid upon the bed." This poor Gentile woman is an example to us, to go on praying earnestly to God, although He may see fit not at once to grant our petitions. When we know that we are asking right and proper things, we must pray on in faith, and wait patiently. We should pray that the Devil, and all the bad feelings and thoughts he puts into our hearts, may be cast out of us, and of those we love. For this we must go on praying earnestly: Jesus granted the prayer of the Syrophenician woman because of her faith; and if we have faith like hers, He will most certainly answer our prayers: but we must watch and fight, as well as pray: for, if we encourage the Devil to abide in our hearts, we cannot expect that the Lord will cast him out. After this miracle, Jesus, "departing from the coasts of Tyre and Sidon, came unto the Sea of Galilee, through the midst of the coasts of Decapolis." Here we are told, that He cured one who was deaf and had an impediment in his speech, and that "great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus's feet; and he healed them: insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel." They glorified and praised God with their words, because of the wonderful things they had seen; but few of them, it is to be feared, glorified Him in their hearts, by becoming His disciples. At this time, Jesus, having compassion upon the multitude, who had been with him for three days, listening to His words, and were now faint for want of food, fed 4,000 men, besides women and children, with seven loaves and a few little fishes: this time, seven baskets were filled with the pieces left, after everybody was satisfied. Soon after the feeding of this multitude, Jesus "entered into a ship with his disciples, and came into the coast of Magdala, into the parts of Dalmanutha," to the S.E. of the Sea of Tiberias. "And when his disciples were come to the other side, they had forgotten to take bread, neither had they in the ship with them more than one loaf." Jesus, who lost no opportunity of impressing His lessons on His disciples, now "said unto them, Take heed and beware of the leaven of the Pharisees, and of the Sadducees, and of the leaven of Herod." By leaven, our Saviour here means the doctrines and opinions taught by the Pharisees and Sadducees; doctrines very different from His, for they looked upon religion as consisting mostly in outward forms and ceremonies; whilst, in their hearts, they indulged all manner of evil passions. Jesus desired to teach His disciples, that, if they in any way followed the doctrines of the Pharisees or Sadducees, they would soon become quite unfit to be His disciples; just as leaven quite alters the nature of the dough with which it is mixed. At first, the disciples did not understand their Lord's meaning, and thought that He was reproving them for having forgotten to bring any bread with them. But Jesus reproved them for their want of faith, in being uneasy about a supply of needful food, after seeing the miracle worked with seven loaves and a few small fishes: and he said, "How is it that ye do not understand, that I spake it not to you concerning bread? Then understood they how that he bade them not beware of the leaven of bread, but of the doctrine of the Pharisees and of the Sadducees." Jesus then cometh to Bethsaida, where he healed a blind man; not all at once, but first allowing him to see objects indistinctly, and then restoring his sight, so that he saw all things clearly. What happened in the case of this man's bodily sight, happens generally as regards our spiritual sight, that is, our understanding of spiritual things. Even in common learning, we do not all at once acquire knowledge; it comes by little and little, as we strive to gain it. So our understanding of things spiritual is a gradual work, carried on in our mind, by the Holy Spirit working _with_ us; but we must work, and strive, and pray, that we may grow wise unto salvation. Chapter XIX.--THE TRANSFIGURATION. "And Jesus went out, and his disciples, into the towns of Cæsarea Philippi:" that is, into the country and towns round about Cæsarea Philippi, a town some miles to the north of the Sea of Galilee. The name of this city had been Paneus; but Philip, governor of that part of the country, repaired and beautified its houses and other buildings, and added more, so making quite a new and large city, which he called Cæsarea, in honour of Tiberius Cæsar, who became Emperor of Rome about fourteen years after the birth of Jesus Christ. There was another town called Cæsarea, on the Mediterranean Sea; and to distinguish between the two, that which Philip had beautified was called Cæsarea Philippi. Like most of the flourishing cities mentioned in the Bible, Cæsarea Philippi has been completely destroyed; and amongst its ruins there is a little village, consisting of twenty miserable huts, inhabited by Mahometans, for the Holy Land now belongs to the Turks, who are not Christians. This little village is called Paneas or Baniass. The walls of the great city can be distinctly traced. Whilst they were on this journey, Jesus "asked his disciples, Whom do men say that I, the Son of man, am?" They told Him that some thought Him John the Baptist; others, that He was Elias; others, that He was Jeremias, or some other of the old prophets, risen again from the dead. Jesus then put the still more important question, "But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God." The Apostles were thoroughly convinced by all that they had seen and heard, that Jesus was indeed the expected Messiah. No doubt they had often talked over the matter together, and now, in the name of all the rest, Peter, always first and foremost when anything was to be done, declared most positively and unhesitatingly their belief in Jesus, as being at once God and Man. Jesus then pronounced Peter to be blessed in having such faith. Then He told him, that the fact of His being the true Messiah was the rock upon which His Church was to be built: that is, that it was only by depending and resting upon this truth that men could become his followers, and form a Church. Jesus also told Peter, that He would give unto him the keys of the kingdom of heaven: and power to unbind or unloose. By which He seems to have meant, that Peter would have power to open the way for the Gentiles to join the Church of Christ; and that he should have power to declare how far the Laws of Moses must be kept or dispensed with; that is, what things were lawful or unlawful. After the disciples had declared, through the mouth of Peter, their firm belief that Jesus was indeed the Messiah, He began to speak to them of His sufferings and death; but the Apostles could not easily give up the idea held by the Jews in general, that the Messiah was to establish a kingdom upon earth; and Peter therefore expressed his belief, that such terrible things could not happen to the Lord. For this, Peter was severely blamed by Jesus, who told him, that by objecting to the way appointed by God for the salvation of man, He was in reality doing Satan's work, and was an "offence" or hindrance in his Master's way. At this same time Jesus taught those around Him the duty of self-denial; the necessity of giving up everything we most value, and bearing any pain or trouble, rather than do the least thing contrary to the Will of God. He said, "If any man will come after me," to be my disciple, "let him deny himself" the indulgence of his own will, "and take up his cross daily"; bearing cheerfully all those daily troubles and anxieties which may be called crosses, and "follow me"; follow in all things my example, for I came not to please myself, but to do the Will of God. Jesus also impressed upon them the fact, that the soul was of infinitely more value than the perishing body, and that our first object must be to secure the salvation of our souls, at any cost, for "what" (said He) "shall it profit a man, if he shall gain the whole world, and lose his own soul?" About a week after this, what is called the "Transfiguration" took place. St. Matthew, St. Mark, and St. Luke all give an account of this event: the place where it occurred was probably Mount Tabor, which lies a little to the S.W. of the Lake of Galilee: into this mountain Jesus went up, taking with Him Peter, and James, and John his brother. The brief account of the Transfiguration is, that whilst Jesus was praying in the Mount, the disciples fell asleep: suddenly, when they awoke, they saw a wonderful and glorious sight--"Jesus was transfigured before them": that is, His appearance was entirely changed; "his face did shine as the sun," and "his raiment became shining," "exceeding white," and "glistening." Nor was He alone; for "behold, there talked with him two men, which were Moses and Elias; who appeared in glory, and spake of his decease which he should accomplish in Jerusalem." All that the three disciples now heard, should have convinced them that Jesus must indeed die, and that His death would give the very strongest proof of his being really the Son of God, the promised Messiah. The disciples would further learn, that everything which Moses and the prophets (represented by Elijah) had taught, was intended to prepare the Jews to believe in Jesus, and follow Him. Peter, dazzled and confused at the wonderful scene before him, exclaimed, "Lord, it is good for us to be here; if thou wilt let us make here three tabernacles; one for thee, and one for Moses, and one for Elias." Peter seems to have had an idea, that Moses and Elijah had returned to remain on earth; and that if three tents were set up, they might abide with Jesus in the Mount, where he and the other disciples might be constantly with them. But as we read, "He wist not what to say, for they were sore afraid." Whilst Peter yet spake, an answer came; "a bright cloud overshadowed them," "and they feared as they entered into the cloud;" "and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him." And when the disciples heard it, knowing it to be the voice of God, "they were sore afraid, and fell on their face." "And when the voice was past, Jesus, was found alone;" "and he came and touched the disciples, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man save Jesus only." Moses and Elias had disappeared; whilst the voice of God had plainly declared, that as the people of God had hitherto obeyed Moses and the prophets, they were in future to look to Jesus only, the Messiah of Whom Moses and the prophets did write. The old dispensation of the Law had passed away; but the new dispensation of the Gospel had taken its place, and would last for ever. That the Law of Moses, even as regarded ceremonial observances, should ever be abolished or done away with, was what the Jews could not or would not believe. Even many years after the Resurrection of Jesus, we read, that many thousand Jews who believed in Christ were also zealous for the Law, that it should still be observed. It was not, therefore, at this time suitable to speak to the Jews in general of the abolition of the Law of Moses; and therefore as Jesus came down from the mountain with His disciples, He "charged them, saying, Tell the vision to no man, until the Son of man be risen from the dead." "And they kept it close, and told no man in those days any of those things which they had seen:" "questioning one with another what the rising from the dead should mean." It was at this time, that in answer to a question from His disciples, whose thoughts were naturally full of what they had just seen, Jesus told them that the Elias spoken of by the prophets, as coming to prepare the way before Him, was not Elijah himself, as many supposed, but John the Baptist, who had already been put to death; and that the Son of man must in like manner suffer death. When Jesus was come down from the mount, He found the disciples, who had not accompanied Him, surrounded by a great crowd, and the Scribes questioning, or disputing with them. A man, whose only child was possessed of an evil spirit, had brought him to the disciples, begging them to cast out the devil; "but they could not." This failure of the Apostles gave the Scribes an opportunity of trying to persuade the people, that the power of Jesus was not so great as His disciples taught; and most likely what they said made the poor father doubt the power of Jesus, in whose name he had expected the Apostles to heal his son. When Jesus heard all that had passed, He lamented the perverse want of faith, which prevented men from believing in Him. Then He said to the man, "Bring thy son hither." Even whilst He was coming, the Devil gave a proof of his power over this poor child; and still more to convince all who stood round, that the boy really was possessed by a devil, and could not be cured by any human means, Jesus asked his father some questions on the subject: He then told the poor man, that if he could really and truly believe, there was nothing too difficult for God to do. The father did believe; but fearing that his faith was weak, and that he had sinned in allowing the Scribes to raise a doubt in his mind, he "cried out, and said with tears, Lord, I believe; help thou mine unbelief!" This was enough, and "the child was cured from that very hour." Chapter XX.--JESUS GOES TO THE FEAST OF TABERNACLES. When the disciples were alone with their Master, after the miracle of casting the devil out of the child, they naturally asked, Why, as He had given them authority to cast out evil spirits, they had not in this case been able to do so? Jesus told them plainly, that it was because their faith was weak; for that no miracle would be too hard for them if they had a lively and increasing faith, or "faith as a grain of mustard seed." This was an expression in common use amongst the Jews, to signify something very _very_ small, because the mustard seed was the least of all seeds. But when sown in the ground, the plant grows from it quickly, and spreads in every direction, so as to become quite a large plant: and thus it was very properly compared to faith, which should always be increasing and growing stronger. Jesus ended by reminding His disciples that, though He had given them permission to work miracles, they would not have power to do so, unless they prayed earnestly for it, and tried to lead holy lives. After this, Jesus and His disciples passed through Galilee, on their way to Capernaum. Again He spake to them of His sufferings, His death, and His rising again on the third day. Still they did not understand: they were exceedingly sorry to hear of such things as likely to befall their beloved Master, but they did not like to ask any questions on the subject. How little they yet understood the real nature of Christ's kingdom is plain; for at this time "there arose a reasoning (or disputing) among them, which of them should be greatest": as if they still expected Jesus to be a king on earth, and appoint them to places of trust and honour under Him. When they were come to Capernaum, they, whose business it was to collect the tribute-money for the service of the temple, "came to Peter, and said, Doth not your Master pay tribute? He saith, Yes." Jesus afterwards showed Peter, that He, being the Son of God, was _not_ called upon to pay this tribute; for that earthly kings do not take tribute from their own children, but only of their subjects, or of strangers. Jesus, however, would not give the Jews any pretence for saying, that He taught His disciples to be careless about the temple and its worship, or to disobey the laws of the country; and therefore He now worked a miracle, to provide the tribute-money required from Him and His disciples. When they were quietly in a house together, Jesus spake to the disciples about their dispute by the way, as to who should be greatest; and told them that all who wished to be really and truly His disciples and followers must be humble and meek and obedient, as little children _ought_ to be. Many other things Jesus taught His disciples: and He told them a parable (Matt. xviii. 13), to show us, that if we wish God to forgive us our sins, we must be always willing to forgive those who have offended against us. After these things, Jesus chose out from those disciples who constantly followed Him seventy persons; and desired them to go two and two together, and enter into the cities which He meant by and by to visit, and prepare the people to listen to Him. These seventy were disciples, but none of them were Apostles: all the Apostles were disciples, and are generally so called in Scripture; but all the disciples were not, of course, Apostles. To these seventy, Jesus gave many directions as to what they were to do and teach. Jesus was at this time in Galilee; but as the time for keeping the Feast of Tabernacles was drawing near, the brethren, or rather near kinsmen of Jesus, begged Him to go into Judæa, and let all the people, who would then be assembled in Jerusalem, see His works. They said, "If thou do these things, show thyself unto the world. For neither did his brethren believe in him." To a certain degree, His kinsmen did believe in Jesus; but like the Jews in general, they expected that the Messiah would be great and powerful upon earth, publicly acknowledged and worshipped by all nations: and when they saw Jesus in such very different circumstances, they had not faith enough to feel quite sure that He was indeed the Messiah: they therefore wanted Him to take this opportunity to make Himself known, by working miracles at Jerusalem: this open display of His power would, they thought, strengthen the faith of all who were already His disciples, and force the great men among the Jews, as well as all the strangers collected together, to acknowledge Him as the Messiah. Jesus, who in all things sought only to do His Father's will, told those who wished Him to go up at once to the Feast of Tabernacles that it was not yet time for Him to do so: that, instead of receiving Him as the Messiah, worldly men, who thought but little of God, would all be against Him, because He showed them their sinfulness. But He told His brethren, and those about Him, to "go up unto this feast." After they were gone, our Lord followed them, privately taking His journey through the country on the other side of the Jordan. Again the people resorted unto Him, and He taught them as He was wont: "and great multitudes followed him, and he healed them there." It is likely that the Jews, expecting Jesus to go up to this feast, had laid some plot for taking Him on His way: but it was not yet time for Him to lay down His life, and therefore He thus avoided the danger; setting us an example, not to run unnecessarily into danger, when we can avoid doing so without neglecting any duty. Meantime, the Jews assembled at Jerusalem for the Feast of Tabernacles, seem to have been disappointed at not seeing Jesus there; and enquired, "Where is he?" And "there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him, for fear of the Jews." The people had seen His miracles, and heard His teaching; but all that they knew of His condition in life was so unlike what they had expected of the Messiah, that they could not make up their minds to acknowledge Him as the Son of God. They could not understand all He said, for He spake of spiritual things,--things belonging to the kingdom of heaven, which can be understood only by those who give their whole heart to God. Some of these people, seeing His holiness, allowed that He was a good man. Others objected to His being called "good," because He tried to make people acknowledge Him as the Messiah, which, according to their ideas, was deceiving the people. But even those who were most inclined to believe in Him, dared not speak openly in His favour, for fear of displeasing the Jewish rulers, who were violently opposed to Him. The Feast of Tabernacles lasted for eight days; and in the middle of it Jesus arrived in Jerusalem, and immediately "went up into the temple, and taught." His teaching greatly astonished all the learned men, who knew that He had never been taught in any of the schools of the Scribes; and they wondered how He could know so much of the books of the Law and of the Prophets. Jesus told them plainly, that what He taught He had learnt not from man, but from God Himself; and He further said, that if any man were really desirous to do the Will of God, he would be enabled to believe that all He taught was true. Other things He said; but though His teaching might incline some of the people to believe, they had got some idea that, when the Messiah came, nothing would be known of His parents; and therefore they settled that it was impossible He could be that Messiah. "We know this man whence he is; but when Christ cometh, no man knoweth whence he is." Jesus tried to show them that they were in error; for though they knew where He was born, as man, and who His earthly parents were, this should not prevent their believing that He was indeed sent by God, and had another nature and being, of which they knew nothing. "Many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done?" They doubted whether any one could do _more_ than Jesus had done: if not, then the only reasonable conclusion would be, that He _must_, indeed, be the Christ, the promised Messiah. The Rulers of the Jews heard of these things said by the people, and they would gladly have prevented His speaking any more to them: and they sent officers to take Him: but in vain, for the time appointed for His death was not yet come, and therefore the Lord kept Him in safety, and would allow no man to hurt Him. Moreover, Jesus plainly told them, that He should remain in the world a little longer, because it was the Will of His Father that He should do so; and that then He should go back to His Father, who had sent Him from heaven to preach the Gospel upon earth. But the Jews did not understand His meaning; and when He said, "Ye shall seek me, and shall not find me; and where I am, thither ye cannot come," they said one to another, "Whither will he go, that we shall not find him?" "What manner of saying is this that He said?" Chapter XXI.--RETURN OF THE SEVENTY. "In the last day, that great day of the feast," when there was a holy convocation, or assembling of the people, Jesus stood up, and invited all men to believe in Him, and receive the gift of the Holy Spirit, which He compared to "living water"--water that would wash away all their sins, and give life and strength to their souls: just as a good drink of pure water, given to a man who is fainting with fatigue and thirst, will revive him, and give him fresh strength and spirit for his work. Again was there "a division among the people because of him": some said, "Of a truth, this is the Prophet"; others, more plainly, "This is the Christ"; whilst others, influenced by their false ideas, asked, "Shall Christ come out of Galilee? Hath not the Scripture said, That Christ cometh of the seed of David, and out of the town of Bethlehem, where David was?" They were right; the Scriptures did say so: but had the people with an earnest desire endeavoured to learn the truth, they would have found that in Jesus, these words of Scripture were fulfilled, although Nazareth, in Galilee, had accidentally been His dwelling-place. Again, the Chief Priests and Pharisees, fearing His influence with the people, sent out officers to take Jesus; and when these returned without Him, they were asked, "Why have ye not brought him?" The officers, though sent out for that very purpose, could not bring themselves to lay violent hands on one to whom they had listened with astonishment; and they now answered, as their reason for not having brought Him in as a prisoner, "Never man spake like this man." The Pharisees, in their wilful blindness and hardness of heart, reproached the officers for being also "deceived," as they called it; and reminded them that none of the rulers, or learned men, had believed in Jesus, and that as to the people, they were ignorant; adding the most unwarrantable assertion, "This people, who knoweth not the Law, are cursed." The Pharisees, who were very proud of their own knowledge, not only despised all who were unlearned, but believed that _only_ the learned would enjoy happiness after death, whilst the ignorant would be miserable. They mistook knowledge for religion. But the Gospel teaches a very different lesson; worldly knowledge is good and useful, and those who have the means, do well to acquire it; but it cannot take a man to heaven, nor will ignorance of it, keep any man _out_ of heaven. A knowledge of our own sinfulness, of the Salvation brought by Jesus, and a consequent endeavour to please Him in all things, is the only knowledge that is really necessary as far as our Souls are concerned. Without _this_ knowledge, the most learned man can never gain admittance into heaven; with it, the most ignorant will be received into the kingdom of God. One of the councillors present on this occasion was Nicodemus, who, being a believer, had come to Jesus secretly, in the night, for fear of the Jews: he now ventured to speak in behalf of Jesus, showing that it was not according to their Law to condemn any one as teaching what was wrong, or untrue, until they had heard what he had to say for himself. His words had no effect but to make the other members of the council ask him, "Art thou also of Galilee?"--that is, art thou one of those who have the folly to believe in this Galilean. "Search and look" in the Scriptures, for they will show that "out of Galilee ariseth no prophet." Nothing more was at this time said or done, and the Pharisees probably broke up the council in anger, vexed at not having got Jesus into their power. "Every man went unto his own house." Jesus now went unto the Mount of Olives, or Mount Olivet, where He doubtless passed part of the night in prayer. This Mount rose about half a mile east of Jerusalem, and the brook Kedron ran between it and the city. It took its name from the number of Olive trees which grew upon it; they were cultivated for the purpose of extracting oil from the fruit. On this Mount there were several villages: Bethphage was on that side farthest from Jerusalem; and on the side nearest to the city, stood the village of Gethsemane. The word Gethsemane means "the place of oil presses"; which shows that the people of the village were occupied in squeezing the oil out of the olives that were brought down from other parts of the Mount. It was up the Mount of Olives that King David went weeping, when the rebellion of Absalom had forced him to quit Jerusalem. After spending the night on the Mount of Olives, or in one of its villages, Jesus, early in the morning, "came again into the temple, and all the people came unto him; and he sat down and taught them." The Scribes and Pharisees, always trying to find some cause of complaint against Him, now brought a woman who had committed a sin, for which the Law of Moses pronounced death to be the punishment: they now asked Jesus, whether this woman should be stoned or not. If Jesus condemned the woman to death, they could accuse Him to the Romans of trespassing upon their authority: if He acquitted the woman, they could hold Him up to the people as acting contrary to the Jewish Law. But Jesus knew the wickedness of their hearts, and that in the sight of God, their guilt was as great, if not greater, than that of this woman; therefore He gave them no answer, but "He that is without sin among you, let him first cast a stone at her. And they which heard it, being convicted by their own conscience, went out one by one." None of these Scribes or Pharisees could dare to pronounce themselves free from sin, therefore they all retired. Then Jesus dismissed the woman with the warning, "Go, and sin no more." At this time, Jesus spake many things to all who came into the temple to hear Him. He spake to them of His death: He told them that if they were really the children of Abraham, spiritually as well as by natural descent, they would do the works of Abraham: and that if God were their Father, as they pretended, they would love Him, who was the Son of God; but that they were, in fact, the children of the Devil, who was a liar from the beginning. During these discourses, "many believed on him"; but many others would gladly have "laid hands on him": and when at length, in answer to their questions, Jesus declared unto them, "Verily, verily, I say unto you, Before Abraham was, I am," their rage could no longer be repressed: "then took they up stones to cast at him": but "his hour was not yet come" to die, and therefore "Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by," disappointing the malice of His enemies. After this, the seventy disciples, whom Jesus had sent out to preach and to teach in the different cities, "returned again with joy, saying, Lord, even the devils are subject unto us through thy name." He then told them, that this need not surprise them, since God had begun to destroy the power of Satan: and He also told them, that they had a far greater cause for joy than the subjection of evil spirits; even that they had been chosen to be the servants and children of God, and were thereby set in the way that would, if they walked steadily in it, bring them to everlasting life. The parable of the Good Samaritan was now told by Jesus to one of the Scribes, or Lawyers, who came and asked Him a question: not from any real desire to learn, but from a wish to make our Lord say something that he could find fault with. To his question, "Master, what shall I do to inherit eternal life?" he expected that Jesus would make an answer not quite agreeing with the Law of Moses: but our Lord at once showed him that His teaching was the same as that of Moses; for He asked him, "What is written in the Law? How readest thou?" "And he answering, said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself." These words, taken from the Books of Deuteronomy and Leviticus, were repeated twice every day in the synagogue service, as a short statement of all that the Law was intended to teach; that is, Love to God and Man. These same words were written on some of the Phylacteries, or strips of parchment which the Jews wore on their foreheads, and on the left wrist. Most likely, the Lawyer who questioned Jesus had these very words written on his Phylactery; and that Jesus pointed to the words when He asked, "How readest thou?" The Gospel, as well as the Law, teaches us to love God and Man; and shows us, that those who really and truly do so are sure to find favour with God, who can alone admit us to eternal life. The Scribe's answer was right, under the Gospel as well as under the Law: and Jesus therefore replied, "Thou hast answered right: this do, and thou shalt live": by obeying the words of Moses, he would, through the tidings made known by the Gospel, inherit eternal life. May these words be written in all our hearts, and may we make them the guide of all our actions. Chapter XXII.--THE LORD'S PRAYER. The answer which Jesus gave, as to loving God with all the heart, and his neighbour as himself, did not silence the Lawyer: he, "willing to justify himself," being anxious to prove that he was a just and righteous man, now asked, "Who is my neighbour?" The Jews had in many points altered or explained the Law, to suit their own feelings and wishes; and they would not look upon any man as a neighbour, unless he were of their own religion. This Lawyer had probably always been kind to his Jewish brethren, and if our Lord had, as he expected, told him that his neighbour meant one of his Jewish brethren, he would have been able to boast that he had obeyed this command. But very different was our Saviour's teaching: instead of giving him a direct answer, He in a beautiful parable taught him and us, that any fellow creature who needs our help, is our neighbour in the sight of God: even though he be an enemy, or one hated, as the Jews hated the Samaritans. The Lawyer could not but own that the Samaritan in the parable had best obeyed the commandment of Moses; and in answer to the question, "Which now of these three, thinkest thou, was neighbour unto him that fell among thieves?" he said, "He that showed mercy on him." "Then said Jesus unto him, Go and do thou likewise," that is, copy this example; and look upon every man that needs your help as a neighbour and brother, whom you are to love; and take care that your love is not in word and tongue only, but in deed and in truth. Journeying through the land of Judæa with His disciples, Jesus "entered into a certain village"; this was Bethany, on the eastern side of the Mount of Olives: "and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus's feet and heard His word. But Martha was cumbered about much serving." Both these sisters loved the Lord, though they showed it in a very different way: Mary, delighted to have such an opportunity of listening to His teaching, sat at His feet to learn all that He might teach her; Martha, anxious to show her pleasure at receiving Jesus as her guest, appears to have busied herself in preparing a feast in His honour. Presently, tired with her exertions, and fearing that all might not be ready, "she came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me." But instead of doing this, Jesus rebuked Martha for thinking too much of worldly matters, instead of giving her mind to the "one thing needful" for the salvation of man: that one thing was faith in Jesus as the Son of God; such faith, as would produce piety and holiness; and that as Mary had chosen that good part, she must not be disturbed, but that Martha would do well to follow her example. When, therefore, Martha asked that Mary might be bid to help her, "Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her." Now, from this little history we should all learn this lesson: that though worldly business must be done, and well done, too, it must not take up too much of our thoughts and hearts, and so make us careless in our religious duties: to please and serve God in every way is the one thing needful for us. On one occasion, when Jesus had been praying, according to His constant custom, "when he ceased, one of his disciples said unto him, Lord, teach us to pray as John also taught his disciples." Jesus then gave them that beautiful prayer, called the Lord's Prayer, because the very words of it were dictated by the Lord Himself, in whose name we pray unto God, the Father Almighty. The Prayer begins by acknowledging God to be "Our Father"; and these words should ever remind us of two things: that as "our Father," all we His children are bound to love and obey Him; and, secondly, that we must love all our fellow creatures as brethren, seeing that we are all the children of one Heavenly Father. Next we pray, "Hallowed be Thy Name"; in which words we ask that all men everywhere may hallow, or treat as holy, His name, His word, His day, and all things that belong to Him. By "Thy Kingdom come," we ask that all mankind may become Christians, and so be brought into the Lord's kingdom on earth: also, that we, and all who are Christians, may have the kingdom of God in our hearts; that is, may obey, and love, and serve Him with all our hearts; so that when we die we may be admitted into His glorious kingdom in heaven. Further, we pray, that the Will of God may be done by man on earth, as perfectly and entirely as it is done by the Angels in heaven. Let us remember that the sole object and work of the holy Angels is to do the Will of God; and that therefore we, who use this prayer, must always try to do the same, and not think of doing what will only please ourselves. The next petition of the Lord's Prayer is, "Give us this day our daily bread." By these words we ask for all things which are needful both for our souls and bodies: the body needs daily food to preserve it in life, and make it strong to do its work; the Soul also wants food, to nourish and increase the spiritual life; and render it more active in the service of God. The word of God, Prayer, religious teaching, all the services of our religion, are the food of the Soul; by the proper use of which, the love of God will be more and more shed abroad in our hearts, producing the fruit of holy obedience, and devotion to His service. Next we pray, that God will forgive us our sins, on condition that we forgive all those who have sinned against us. When we consider how dreadful will be our condition, if God does _not_ forgive us, we should be very careful never to indulge angry, revengeful feelings against those who have injured us. Nothing that man can do to us, can be as bad as what we have done against God; and therefore we may well forgive our fellow creatures; and we _must_ do so, if we would obtain forgiveness of our heavenly Father. We then ask the Lord not to suffer us to give way to temptation, but to keep us from all evil; to keep our bodies in safety, and above all to keep our souls from the great evil of sin, from the power of our ghostly or spiritual enemy, the Devil, who is always watching to do us harm. We end the Lord's Prayer by declaring our firm belief, that God is able to do all that we can ask or think. Now we often _say_ the Lord's Prayer with our lips, but do we really say it with our hearts, wishing and striving to gain what we are asking for? This we should all do; and besides this, throughout the day, we must each of us try to _do_ those things that we pray may be done. We must each of us try to reverence and obey our heavenly Father; to be satisfied with whatever He gives us for our bodies; to take every opportunity of feeding our souls, by learning all we can about Him, and praying earnestly for His grace. We must also try to keep down all angry feelings, and be kind to those who are unkind to us; and we must watch over ourselves continually, and strive to resist the Devil, and practise self-denial, that we may not fall into sin. The Lord's Prayer teaches us what things we ought to ask of God; and we may do so more particularly in our own words; God is well pleased when we do so. After giving His disciples this beautiful form of words, to be a model for all their prayers, Jesus exhorted and entreated them to pray earnestly for the help of the Holy Spirit: and told them to go on praying, and not to be discouraged, because they did not immediately receive those things for which they asked; for that the Lord would hear their prayers, and "give the Holy Spirit to them that ask Him." "And as Jesus spake, a certain Pharisee besought him to dine with him; and he went in and sat down to meat." The word here translated "dine" means to eat the first meal of the day, and so ought rather to have been called breakfast. The Jews were accustomed to have only two regular meals in the day: breakfast, or dinner, as it is here called, about twelve of the middle of the day; and supper, which was the principal meal, in the evening, after the heat of the day was past. The Pharisees were very particular about washing before they sat down to meals, and this one who had besought the Lord to eat with him, "marvelled that he had not first washed before dinner." The Lord took this opportunity of teaching, that no outward washings can be pleasing in the sight of God, if the heart be full of sinful, evil passions: no outward forms and observances of any kind, can ever please God, unless those who do such things really love God, and try to do their duty and please Him in everything. Many things also Jesus said, rebuking the Scribes and Pharisees. He likewise spake to the people who crowded to hear Him, and warned them to fear God rather than man; for though men might kill their bodies, they had no further power. "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me." It would seem that this brother had acted very unkindly, if not unjustly, in not sharing with his brother the money left by their father; and the one who felt himself aggrieved came, hoping that Jesus would interfere. But Jesus answered, "Man, who made me a judge or a divider over you?"--meaning, that He was not come upon earth to act as a Judge or Magistrate in settling such matters, but to teach men their duty to God. He then took this occasion to warn his hearers against covetousness, or the too eager desire for riches, or for any of the good things this world can give: bidding them rather be contented, and try to please God by doing good with what they have. Covetousness is, as we are elsewhere told, idolatry,--and truly, if our hearts are set upon riches, pleasures, or anything else, they will be drawn away from God. Chapter XXIII.--HEALING OF THE MAN BORN BLIND. Much did the Lord say upon the subject of covetousness; an evil passion which, if indulged, must draw the heart more and more from heavenly things to things of the earth; saying unto them, "For where your treasure is there will your heart be also." Jesus, then, in a short parable, showed the necessity of constantly watching, that we may not be found unready whenever we are summoned to die. Many other things Jesus said, and continued to teach through the cities and villages: on one occasion He raised the indignation of the ruler of a synagogue, because He had healed a poor woman, who was "bowed down by a spirit of infirmity," which she had had for eighteen years. But Jesus rebuked those who blamed Him, and so spake that "All his adversaries were ashamed; and all the people rejoiced for the glorious things that were done by him." "And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?" Some of the Jews seem at this time to have taken up an idea held by the heathen, that, after the death of a man, his soul was sent into another body; and that the souls of bad men even went into the bodies of animals. Another false notion of the Jews was, that any one who was a great sufferer upon earth must have been a greater sinner than others, who did not so suffer: an idea quite contrary to all the teaching of Jesus. With these two ideas in their minds, some of those who had become followers of Jesus, asked him, whether this blind man was born so, as a punishment for sins he had committed in another body; or whether his blindness was a punishment for the sins of his parents. Jesus immediately answered, that it was neither for one nor the other of these causes, that this man was born blind; but that God in His wisdom had allowed it to be so, "That the works of God should be made manifest in him." Jesus then, in a very remarkable manner, gave sight to the blind man; clearly proving that it was the power of God only, and not the means used, which had effected his cure: and He also enabled the blind man to show his faith, by making the final restoration of his sight, depend upon his obedience to the command, "Go, wash in the pool of Siloam: he went his way therefore, and washed, and came (back) seeing." "The neighbours and they which before had seen him that he was blind," were much surprised; and began questioning whether he were indeed the same man, or one like him; but he quickly put an end to all doubts, and said, "I am he." Then, in answer to their questions, he told them the exact manner in which this cure had been effected, by "a man that is called Jesus": for at this time, he had no knowledge of Jesus as the Son of God, the promised Messiah. Whether from a good or bad motive we do not know, but "they brought to the Pharisees him that aforetime was blind." And it was the Sabbath day when Jesus made the clay, and opened his eyes. Then the Pharisees also asked him how he had received his sight. He said, "He put clay upon mine eyes, and I washed, and do see." The Pharisees could not deny the miracle; but immediately some of them raised the objection, "This man is not of God, because he keepeth not the Sabbath day." Others, however, less determined to disbelieve even the testimony of their own senses, said, "How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes?" The blind man, though still ignorant of the real character of Jesus, felt that He was most certainly more than a common man, and said, "He is a prophet." But the Jews now affected to disbelieve that the man had ever been blind, and called his parents, asking them, "Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews," who "had agreed already, that if any man did confess that he was the Christ, he should be put out of the synagogue." His parents, therefore, not wishing to bring this punishment upon themselves, merely bore witness to the fact that he was their son who was born blind: as to the rest, they told the Jews to let him speak for himself. "Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner." That is, they called upon the man, who had been healed, to acknowledge that Jesus was merely a sinful mortal, and had in reality no part in his cure, which was the work of the God of Israel alone. The man, however, would by no means allow this: "He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see." This answer by no means pleased the Jews, and again they asked, "How opened he thine eyes?" He answered them, "I have told you already, and ye did not hear (or believe): wherefore would ye hear it again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses's disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is." All the doubts and disputes of the Pharisees, so far from shaking the faith of this man, seem to have strengthened it; and now, fearless of consequences, he spake out boldly the words of common sense, and said, "Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God and doeth His will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing." The answer of the man who had been born blind, made the Pharisees very angry. They could not contradict what he said; but they were determined not to allow that Jesus came from God, and as they chose to believe that this man was a greater sinner than other men because he had been born blind, they immediately cried out, "Thou wast altogether born in sins, and dost thou teach us? And they cast him out:" that is, expelled him from the synagogue, as they had resolved to do to any one who should confess that Jesus was the Christ. This casting out of the synagogue, or excommunication, was a very severe punishment; there seem to have been three degrees of it. In the first instance, the person under sentence of excommunication was forbidden to enter a synagogue, or to join in the services of the temple; and he was to be looked upon as no longer belonging to the chosen people of God. After such a sentence had been passed, no Jew would speak to, or have any intercourse with, the excommunicated person: this was the sentence now passed upon the man who had been so wonderfully healed. In the second degree of excommunication, the loss of property was added to the former sentence; all the goods possessed by the excommunicated person were taken from him, and given to the service of God. The third degree of this terrible punishment ordained the death of the unfortunate wretch, who had already been cut off from all his friends, and deprived of his property. When Jesus heard that the blind man had for His sake been cast out, He appears to have gone in search of him; "and when he had found him, he said unto him, Dost thou believe on the Son of God?" The man, in doubt as to the real nature of Him who had healed him, and anxious to know the truth, "answered and said, Who is he, Lord, that I might believe on him?" Jesus, ever ready to teach those who heartily seek to learn the truth, plainly answered, and "said unto him, Thou hast both seen him, and it is he that talketh with thee." All doubts now vanished; "and he said, Lord, I believe. And he worshipped him." We may surely hope that this man, to whom the Lord had given both spiritual and bodily sight, became a true and sincere disciple of Jesus. After this, Jesus blamed the Pharisees for not believing in Him themselves, and for trying to prevent others from doing so either. Then He spake of Himself as the good Shepherd; comparing the people to a flock of sheep. The meaning of what Jesus now said, was, that He who came to teach the people the way of salvation is the only good Shepherd; and that all who do not come to them in the way appointed by God, teaching as He has commanded, are like thieves and robbers; who only come to do mischief in the flock, and must be shut out; just as the porters, who took care of the sheep brought up to be sold for sacrifice, would not let any but the rightful owner enter into the sheepfold. Jesus plainly declared Himself to be the good Shepherd, who would lead the Jews to salvation, if they would follow Him, as the sheep in those Eastern countries follow their Shepherd, when he calls them. Alluding to the Gentiles, Jesus also said, that He had other sheep whom He would also by means of the Gospel bring into His fold, the Church of Christ on earth; and hereafter into His heavenly fold in heaven. All that our Lord now said, made a great impression upon some of His hearers; and again caused a division of opinion among the Jews. Those who were disposed to believe in Him were reproached by others, who, foolishly as well as blasphemously, said, "He hath a devil, and is mad; why hear ye him?" Others, who did not allow prejudice to blind their common sense, reasonably answered, "These are not the words of him that hath a devil,"--no man possessed with a devil could speak such good and beautiful words; and then they referred to the recent miracle, in proof that the Lord could not be under the influence of Satan in any way; for they asked, "Can a devil open the eyes of the blind?" No more appears to have been said: we will hope that many went away determined to follow Jesus, but many, no doubt, hardened their hearts and continued in unbelief. We next hear of Jesus being at Jerusalem, for "the feast of the dedication, and it was winter." This Feast of the Dedication had been appointed by Judas Maccabeus, in remembrance of the cleansing of the temple, and devoting it again to the proper worship of God, after it had been profaned by the heathen. By attending this Feast, Jesus set us an example to keep solemn days appointed by man, in order to offer up thanksgiving to God for particular mercies. The Feast of the Dedication took place in the month which answers to our December. Chapter XXIV.--JESUS'S LAST JOURNEY TO JERUSALEM. "And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch:" that is, in a porch or colonnade, which stood on the same spot where Solomon's porch had formerly stood; for the temple which existed in our Saviour's time was the one built by the Jews, after their return from their captivity in Babylon. The Jews came round about Jesus whilst He was in this porch, and most unreasonably accused Him of keeping them in doubt, as to whether He was the Messiah or not; saying, "If thou be the Christ tell us plainly." Jesus in answer told them, that all the works which they had seen would have convinced them of that fact, if they had not been obstinately determined not to believe: and then, when He did plainly declare that He was the Son of God, by saying, "I and my Father are one," "the Jews took up stones again to stone him"; telling Him that they did so, because He had spoken blasphemy in making Himself, or saying that He was, the Son of God. In spite of all He could say, they persisted in their unbelief; and when He again referred them to His works as proving Him to be really the Son of God, "they sought again to take him: but he escaped out of their hand, and went away again beyond Jordan into the place where John at first baptized." "Many resorted," or went out to him, there: those who had before listened to the teaching of John the Baptist, could not but see that He was greater than the Baptist; for as they truly said, "John did no miracle: but all things that John spake of this man were true. And many believed on him there." It seems to have been at this time, that those about our Saviour asked Him, "Lord, are there few that be saved?" whereupon our Lord bid them, "strive to enter in at the strait gate," by which He meant, that if any one really wished to go to heaven, he must try with all his might to walk in the path of holiness, by resisting the Devil and giving up his own will or wishes, to do whatever would please God. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod "will kill thee." The answer that Jesus made meant, that neither Herod nor any other man could put Him to death before the time appointed by God for His death; but that when the proper time came, He should perfect or finish His work by dying. He added, moreover, that He must return to Jerusalem to die, "for it cannot be that a prophet perish out of Jerusalem." By the Jewish Laws, a prophet could only be judged by the Sanhedrim, or great Council of the Jews at Jerusalem. Jesus then lamented over the troubles which he foresaw would fall upon Jerusalem, because the Jews would not come to Him for safety. Again we hear of a miracle of healing performed on the Sabbath day, when Jesus cured a man of the dropsy. At the same time, He spake various parables to the people, and taught them many things. Amongst the parables now spoken, were those of "the Prodigal Son" and "the Unjust Steward": the first of these was intended to teach the Jews, that they who had always been the chosen people of God, did wrong to be angry because the Gentiles were admitted to share their privileges; and also to show that, although the Pharisees would have nothing to say to those whom they looked upon as sinners, God was more merciful, and would receive and bless sinners who were truly penitent. The parable of "the Unjust Steward" was intended to teach all men, that they ought to use as much diligence in seeking for spiritual blessings, as they would make use of in regard to temporal blessings. Shortly after this, we read of little children being brought to the Lord, who received them kindly, and blamed those who would have kept them from Him. The parable of the Rich Man and Lazarus the beggar, was now told: an awful warning to all who lead a life of luxury and self-indulgence, denying themselves nothing. "And it came to pass, when the time was come that he should be received up, he stedfastly set his face to go to Jerusalem." The appointed time being near, Jesus now began His last journey to Jerusalem, in the course of which He said many things to His disciples and the people in general, speaking often in parables; and He told His disciples plainly that He was going up to Jerusalem, not to become an earthly king, as they still hoped, but to be ill treated and put to death. During this time Jesus healed the ten lepers, only one of whom, and he was a Samaritan, "returned to give glory to God" for his cure. To him our Lord spake the comfortable words, "Arise, go thy way: thy faith hath made thee whole." Then a certain young Ruler came, and asked Jesus, "Good Master, what good thing shall I do that I may have eternal life." Jesus first shows him, that he must not look upon Him as man only, but as God; and then tells him that, to enter into eternal life, he must keep all the commandments and precepts of God; and then, when the young man "went away sorrowful," Jesus warned His followers of the danger of letting the love of riches draw their hearts from God. Another remarkable parable spoken by Jesus at this time was that of the labourers in the vineyard. This parable taught two lessons; first it showed to the Jews as a nation, that though they might be said to have been labourers, from the time that they were first chosen by God, they ought not to be envious and angry, because the Gentiles were now, at the eleventh hour, called also to be the servants of God. The Jews in general could not bear the idea of any other people sharing with them, privileges, which they considered to belong to themselves alone; and many of Christ's discourses and parables were meant to correct this wrong feeling. The second lesson taught by this parable comes home to every individual; and shows, that though those are most blessed who from their childhood have truly served God, or, as it is called, "worked in the vineyard," still, _all_ who, at any age, so truly repent as to go and work, obeying the Word of God in everything, will be graciously received by the Lord of the vineyard; and must not therefore be despised by their fellow labourers, who were called at an earlier age. Jesus next received a message from Martha and Mary, the sisters of His friend Lazarus, saying, "Lord, behold he whom thou lovest is sick." When, after a delay of two days, Jesus "saith to his disciples, Let us go into Judæa again"; they reminded Him that the Jews had of late sought to kill Him, and that He had better not go back. But Jesus told them, that as long as it was day, that is, His time for working, He was safe anywhere. He explained to them that Lazarus was now dead, and that He was going to wake him out of the sleep of death. The faith of the disciples seems to have been weak, but their love was strong, for all agreed in Thomas's proposal, "Let us also go, that we may die with him." "And as they went on their way, Jesus took again the twelve disciples apart, and began to tell them what things should happen unto him"; speaking plainly of being betrayed, delivered unto the Chief Priests, mocked, spitefully entreated, spitted on, scourged, and put to death by the Gentiles, and rising again the third day. But "they understood none of these things": so little idea had they of the literal meaning of our Lord's words, that at this very time, James and John, the sons of Zebedee, came with their mother, to beg that they might sit, one on His right hand and the other on His left hand, in His kingdom. In earthly courts, to be nearest the king's person, was a mark of dignity and favour; and, misunderstanding still the nature of Christ's kingdom, the sons of Zebedee made this request, to the indignation of the other Apostles; who did not see why two of their number should be favoured so far beyond the rest. But Jesus rebuked them all; and told them, that His followers must not seek for power and greatness as the Gentiles did; for that those who were humble and meek were most pleasing to God. And He bid them, and all Christians in all times, follow His example; reminding them, that although he was Lord of all, He came on earth to serve men, and give His life for them. Passing through Jericho, Jesus, when he came near the town, gave sight to two blind men, who were sitting by the wayside begging. Hearing an unusual bustle, as of many people passing by, they asked what it meant; and being told that "Jesus of Nazareth passeth by," they, believing in His power, cried out earnestly, "Have mercy on us, O Lord, thou son of David:" and this prayer they continued to repeat, although many of those who accompanied Jesus "rebuked them, that they should hold their peace," and not trouble Him with their cries. In the Gospel accounts of this miracle, St. Mark and St. Luke only mention the healing of one blind man; but St. Matthew tells us there were two. St. Matthew, who was one of the twelve Apostles, was present on this occasion, so we may be sure that he saw two blind men healed. St. Mark and St. Luke, writing many years afterwards, only mentioned one of these men, who seems to have been the most known amongst the Jews: for St. Mark speaks of him by his name, "Bartimæus," as if those for whom he wrote would know the man, and therefore think more of the miracle, about which they could also ask him. Perhaps, too, Bartimæus is more particularly mentioned, because his faith was greater than that of his companion; for St. Mark tells us, that Jesus said to him, "Go thy way; thy faith hath made thee whole." However that may be, these blind men cried to Jesus for mercy, and "Jesus had compassion on them, and touched their eyes: and their eyes received sight, and they followed him," "glorifying God: and all the people, when they saw it, gave praise unto God." "And Jesus entered and passed through Jericho": and now he gave another lesson to the Pharisees, against despising any of their fellow creatures. Chapter XXV.--ZACCHÆUS AND LAZARUS. At Jericho "there was a man named Zacchæus, which was the chief among the Publicans, and he was rich." He had already heard much of Jesus, and now "he sought to see Jesus, who he was; and could not for the press," or crowd of people who surrounded the Lord, for Zacchæus was a short man, or "little of stature." Being really anxious to see Jesus, Zacchæus did not content himself with merely _wishing_, and _regretting_; but he took some trouble to accomplish his object, and met with his reward. We read that Zacchæus "ran on before, and climbed up into a sycamore tree," under which Jesus must pass; and by this means nothing could prevent his seeing the Lord. The sycamore tree here spoken of, is also called the Egyptian fig; the leaves are like those of the mulberry tree, but the fruit resembles the fig, in size, shape, and taste. Jesus, who knows all things, saw the heart of Zacchæus, and knew that he was willing to become a true disciple; and none such will He ever overlook. Therefore, "when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to-day I must abide at thy house." Most joyfully did Zacchæus obey: he had taken some trouble merely to see Jesus, and now he would have the privilege of listening to His words. But many of the Jews who were present were offended and displeased, because Jesus took such notice of a man belonging to a class, whom they, in their self-righteous spirit, condemned as unworthy to associate with them; "they all murmured, saying, That he was gone to be a guest with a man that is a sinner." Zacchæus, seeing that Jesus was blamed for noticing him, thought it right to show that whatever his sins might have been, he was now truly penitent, and determined to undo as much as possible any wrong he had done to his fellow creatures, in making them pay more taxes than were justly due: so he stood up, "and said unto the Lord, Behold, Lord, the half of my goods I give," that is, I will from this time give, "to the poor, and if I have taken anything from any man by false accusation," (or over-taxing,) "I will restore him fourfold": that is, I will give him back four times as much as he has lost, through any fault of mine. This was true repentance, springing from faith, and as such it found favour with God. "And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost." Zacchæus had shown himself to be, spiritually, as well as by descent, a son of faithful Abraham; and as such he and his family were to receive that salvation, which Jesus came to bring to those who would turn from their sins and be saved. At this time, "Jesus spake a parable; because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear." By this parable of the nobleman, who went into a far country to receive a kingdom, and then returned to judge his servants for the use they had made of the talents which he had given them, Jesus showed that although He was Lord of all, He must leave this world for a time, and return again to judge His servants, before His kingdom could be visibly established,--before the kingdom of God could appear in glory. It is very easy to understand the meaning of this parable: we all, that is, all the men, women, and children, who have ever been born, are sent upon earth that we may serve God, and show our love to Him, by doing His will in all things; and in doing all the good we can to others. Some have greater means and opportunities of doing good than others; such means and opportunities, as riches, wisdom, health, leisure, &c., are the "talents" entrusted to us; and we are to use them in the service of God, and not for our own pleasure only. Some have more of these "talents" than others; but all of us have opportunities of being useful, if we are ready to practise self-denial, and give up our own pleasure, wishes, and ease, in order to do little acts of kindness to others, in obedience to the word of God. If we do not do our duty to God and man to the best of our power whilst we are on earth, the Lord will be angry with us, as the king in the parable was with the "wicked servant," who had kept his talent "laid up in a napkin," instead of using it so as to make a proper return to the Master, who had given it to him. When Jesus reached Bethany, Lazarus had already been buried four days. Bethany was a village about two miles from Jerusalem; "and many of the Jews came to Martha and Mary, to comfort them concerning their brother." It was a custom amongst the Jews for friends and relations to come in this way to the house where any one had died, and there to mourn and lament, with particular ceremonies, for seven days. We have no such custom; but when any one is in trouble, we should do all we can to comfort and help: even in all the little troubles and vexations which daily happen to those around us, we should try to do anything we can to help them. The best rule in this, as in all other matters, is to observe the precept, "Do unto others as you would wish them to do unto you." That is, think how you would feel if the same misfortune, trouble, or vexation, fell upon you; and thus try and feel for others: then think what you would wish to be done for you in a like case, and do the same for them. Show that you are sorry for them, by doing any little act of kindness that is in your power, without thinking of yourself,--your own wishes, pleasure, or convenience. Even children can do this; and the sooner they begin to do so, the more will they grow in favour with God and Man. The beautiful story of the raising of Lazarus is to be read in St. John's Gospel (ch. xi.). Martha's faith seems to have been weak; for though she believed that Jesus could have saved her brother's life had He come in time, she certainly did not believe that He could now restore him to life. Mary, too, seems only to have thought that Jesus could have kept Lazarus from dying; but her faith was stronger than Martha's, for she made no objection to the taking away the stone that lay upon the cave in which Lazarus was buried. Jesus here sets us an example of feeling for others: He saw the great sorrow of Martha and Mary, and, although He was going to remove the cause of their grief, yet He felt for them in their distress--"Jesus wept." What a comfort to all who are in trouble upon earth, to know that their Lord in heaven feels for them, and will hear their prayers for help and comfort; though He will not answer them in the same way that He answered the prayers of Mary and her sister. "Many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them," determined not to acknowledge Him as the Messiah, "went their ways to the Pharisees, and told them what things Jesus had done." The Chief Priests and Pharisees immediately called together the members of the Sanhedrim, or great Council, and said, "What do we? for this man worketh many miracles." They could not deny that Jesus had worked many miracles; for multitudes of the people had seen, and been benefited by them. To the question, "What do we?" or rather, what shall we do? We might reasonably expect the answer, We will acknowledge Him as the Messiah, the Son of God; but, no: they did not say this; on the contrary, their only thought was to prevent others from believing in Him. Rightly did they judge, "If we let him thus alone, all men will believe in him": but they added, "and the Romans shall come and take away both our place and nation." In their blindness as to the spiritual nature of the Messiah's kingdom, these Jews thought, that if they acknowledged Jesus, the Roman Emperor would consider them as rebels, wishing to set up a temporal kingdom, and would send his armies to destroy them utterly. Far better would it have been for these unhappy men, if they had _only_ considered the proofs before them, and acknowledged Jesus to be the Messiah, without fearing what man could do unto them. In a few years moreover, the very evil which they so wickedly strove to avoid did come upon them: their nation was totally destroyed, the people scattered over all lands, and the temple burnt to the ground. No doubt there were many different opinions amongst the members of the Sanhedrim, for, after much discussion, "one of them, named Caiaphas, being the High Priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself; but being High Priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather in one the children of God that were scattered abroad." Chapter XXVI.--JESUS IN THE HOUSE OF SIMON THE LEPER The speech made in the Sanhedrim by Caiaphas, meant a great deal more than he did, when he _used_ the _words_. Caiaphas meant, that if there were any chance of offending the Romans, it would be better at once to put one man to death, than to bring destruction upon the whole nation. But St. John bids us take notice that, without intending it, Caiaphas thus proclaimed the blessed plan of salvation through the atonement, which, by the death of One, would be made for all mankind. Caiaphas was the "High Priest that same year." By the appointment of God, a man who once became High Priest continued to be so as long as he lived; but the Romans forced the Jews to alter many of their customs, and it had been so in regard to the office of High Priest, which was now seldom held by the same person for more than a year. What Caiaphas said, seems to have decided the Sanhedrim as to what should be done; and the only question that remained was, how it should be done: how the death of Jesus could be safely managed, without causing a disturbance amongst the people, who might not be willing to see one who had worked such miracles for their good, put to death. This required consideration on the part of the Sanhedrim: "and from that day forth they took counsel together for to put him to death." Jesus, knowing that His time was not fully come, went with His disciples into a small city, situated among the mountains in the wilderness of Judah, which lay on the borders of the Dead Sea. We read, "Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples." "And the Jews' Passover was nigh at hand: and many went out of the country up to Jerusalem before the Passover, to purify themselves": that is, to observe certain forms and ceremonies, without which no man was looked upon as fit to partake of this holy feast. This was the third Passover which had occurred since Jesus began His public teaching; the last of which He was to partake. It was fitting that "the Lamb of God, which taketh away the sin of the world," should be sacrificed at this solemn season. The Feast of the Passover was kept in remembrance of the deliverance of the Children of Israel from death, by the blood of the paschal lamb; but it was also a type, or sign, of a greater deliverance to come; when through the shedding of the blood of the Lamb of God, all mankind would be delivered from a far more terrible death. In the New Testament, Jesus Christ is called "our Passover." The Jews who now assembled in Jerusalem, to prepare themselves for the approaching Feast, naturally spake to each other of Jesus, whom all must have heard of, and whom many had, no doubt, seen. They sought for Jesus amongst those who were purifying themselves, and not finding Him, spake to each other, saying, "What think ye, that he will not come to the feast?" Many of them probably thought, that Jesus would be afraid to show Himself in public; for "both the Chief Priests and the Pharisees had given a commandment, that, if any man knew where he were, he should show it, that they might take him." Mean time Jesus was calmly preparing to finish the work given to Him of the Father, by delivering Himself up to death; that through Him all men might have life. Till the time was fully come, Jesus remained with His disciples in the wilderness. "Then six days before the Passover Jesus came to Bethany, where Lazarus was which had been dead, whom he raised from the dead." It is probable that at this time Jesus abode in the house with Lazarus and his sisters; but we read of Him as being "in the house of Simon the leper," a man whom our Lord had, no doubt, cured of leprosy; where "they made him a supper." Lazarus was one of the guests who "sat at the table with him," "and Martha served"; helped the giver of the feast to entertain and wait upon Jesus. An event now took place, which is spoken of by St. Matthew, St. Mark, St. Luke, and St. John; though it is rather differently told by each, some mentioning circumstances of which the others take no notice: so much so, that some people have thought that they speak of different events; but it seems much more probable that they all allude to the same event, and therefore it will be so considered now. The circumstance which happened at the supper given to Jesus in the house of Simon, (distinguished from others of that name by being still called the Leper, though now no longer one,) must be related according to what is generally believed. "Mary having an alabaster box of ointment of spikenard, very precious and very costly, brake the box, and poured it on his head as he sat at meat, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment." Thus did Mary show her love for the Lord. "But when his disciples saw it, there were some that had indignation within themselves, and said, Why was this waste of the ointment made? Then saith one of his disciples, Judas Iscariot, which should betray him, Why was not this ointment sold for three hundred pence, and given to the poor?" Judas Iscariot, under pretence of wishing to give the money to the poor, blamed Mary for thus wasting the ointment; and some of the other disciples seem to have held the same idea, and "they murmured against her." A Roman penny, the money here spoken of, was worth about 7-1/2_d._ of our money; so the cost of this box of ointment was about 9_l._: and probably some of the disciples, not understanding the meaning of Mary's action as afterwards described by Jesus, really thought it would have been well to give that sum away in charity. But this was not the case with Judas, for St. John adds, "This he said, not that he cared for the poor, but because he was a thief, and had the bag, and bare what was put therein." The joint stock of money, out of which the necessaries of life were purchased for Jesus and his Apostles, was trusted to the care of Judas, who was a thief, and took money out of the common bag for his own private purposes. If so large a sum as three hundred pence were to be added to the common stock, Judas would be able easily to take some without being found out; especially if he pretended that he had given it to the poor. Let us, as the Bible bids us, beware of covetousness even in the smallest matter. This feeling indulged in the heart is a great sin; and it constantly leads to the breaking of the eighth commandment as well. When Mary was blamed for what she had done, the Lord defended her, saying, "Let her alone,"--do not blame her,--"why trouble ye her? she hath wrought a good work on me. For ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. She hath done what she could: she is come aforehand to anoint my body to the burying. For in that she hath poured this ointment on my body, she did it for my burial." It was the custom among the Jews to anoint the bodies of the dead before burial, with perfumes and spices: this was also a custom of other nations, and the Egyptians had a manner of anointing, or embalming, the body, so that it would keep its shape, and not turn to dust, as it would otherwise do. Bodies so prepared are called mummies; and many have been found, which have been in that state for 3,000 or 4,000 years. When Jesus said that Mary "had anointed his body to the burying," He meant, that she had done an action which was significant of His approaching death; but, of course, neither she nor the disciples understood it as such. He also declared, that so far from deserving blame, what she had done should be for ever remembered to her praise: "Verily, I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her." Whilst Jesus was still in the house of Simon, much people of the Jews, knowing He was there, came not only to see Him, "but that they might see Lazarus also, whom he had raised from the dead." Such a miracle had naturally been much talked of; and the Chief Priests, fearing the effect it might have on the people's mind, consulted whether they could not "put Lazarus also to death, because that by reason of him many of the Jews went away, and believed on Jesus." The next day,--that is, five days before the Passover,--the people that were assembled at Jerusalem for the feast, "when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Hosanna; Blessed is the King of Israel, that cometh in the name of the Lord." The word "Hosanna" is made up of parts of two Hebrew words, which mean "_Save now_." It was a word commonly used by the people to express their joy upon solemn occasions. Chapter XXVII.--CHRIST'S ENTRY INTO JERUSALEM. Then Jesus sent forth two of His disciples, with directions where to find a colt, the foal of an ass, upon which He purposed to ride into Jerusalem. The disciples did as they were directed, and "cast their garments upon the colt, and they sat Jesus thereon": and He rode towards Jerusalem, accompanied by many of the people who had been with Him in Simon's house, and "that was with him when he called Lazarus out of his grave." These were soon met by those who, with palm branches in their hands, had come from Jerusalem. "And as they went, a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way." Casting garments, branches of trees and flowers on the ground, for Kings and Conquerors to tread upon, was a mark of honour and welcome in the Eastern nations; and it was a fitting homage to Him, Who is King of Kings, and the Conqueror of Sin and Death. "And when He was come nigh the Mount of Olives, the whole multitude of the disciples, and the multitudes that went before, and that followed, began to rejoice, and praise God with a loud voice, for all the mighty works that they had seen; and cried, saying Hosanna to the Son of David--Hosanna in the highest. Blessed be the King that cometh in the name of the Lord: Hosanna in the highest." "All this was done, that it might be fulfilled which was spoken" 400 years before "by the prophet" Zechariah, saying, "Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass." At the Feast of Tabernacles, it had long been the custom for the Jewish people to sing Hosannas, and also to carry in their hands branches of palm or other trees, in honour of the Messiah whom they were expecting; and by receiving Jesus as they now did, the multitudes did, in fact, acknowledge Him to be that expected Messiah--at once God and man--the King spoken of by the prophets; promised by the Almighty. No other king ever entered Jerusalem in this manner, which had been foretold by the prophets; and therefore what had now happened, ought to have convinced all the Jews that Jesus Christ was indeed the Messiah: but nothing will convince those who are obstinately determined not to believe, and even now, "some of the Pharisees from among the multitude," who chose to think it was blasphemy to give Jesus, a man, the honour due to the Messiah, "said unto him, Master, rebuke thy disciples." But instead of doing so, Jesus "answered and said unto them, I tell you that, if these should, hold their peace, the stones would immediately cry out." By this answer, Jesus plainly told the Pharisees, that so far from meriting a rebuke for speaking _blasphemy_, all that the people had said was so pleasing to God, that if they were prevented from saying it, the Almighty would, even by a miracle, raise up others to glorify His name, by proclaiming this wonderful truth. Nothing, however, could overcome the obstinate unbelief of the Pharisees. They "said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him." They could not but own, that in spite of all they had done, the people did believe Jesus to be the Messiah; but this had no other effect than to make them the more anxious to put Him to death. Mean time Jesus rode on; "And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." The meaning of what Jesus now said is, that it would have been a happy thing for the inhabitants of Jerusalem, if while He was with them they would have believed on Him, for then He would have given them peace and happiness. And He wept in pity, whilst He foretold the utter destruction that would come upon the city, as a punishment to the Jews for refusing to believe in Him, and receive Him as the Messiah. Everything that Jesus foretold, came to pass exactly a few years afterwards, when the Romans laid siege to Jerusalem, and made a trench, and a wall with strong towers all round the city, so as to prevent the inhabitants getting any help. The consequence was, that the want of food caused the most dreadful suffering and misery. When at last the city was taken, the Romans did destroy it so completely, that it might truly be said, that one stone was not left upon another. "And when Jesus was come into Jerusalem," accompanied by multitudes, waving palm branches, and singing Hosannas, "all the city was moved," or filled with astonishment, saying, "Who is this? And the multitude said, This is Jesus, the prophet of Nazareth of Galilee. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold doves, and said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves." Very soon after our Lord's baptism, He thus cleared the temple for the first time (Ch. VII.); then He blamed the people for making His Father's house a house of merchandise; now he tells them that they have made it like a den of thieves. There have always been people wicked enough to break the eighth commandment. In the land of Judæa, there were then many lawless men, who, instead of working to gain an honest living, went about the country robbing their fellow creatures, and so living on what they could get. These robbers joined together in bands, and took up their abodes in hollow places in the sides of the mountains, called dens or caves. These dens generally had a small entrance, but inside were of different sizes: they had no light but what came in through the entrance hole; but the inhabitants could burn lamps or torches to give them light, and of course they were quite sheltered from wind and rain. The robbers used to leave their hiding-places at night, and prowl about to take whatever they could find. Even if they met with cattle or sheep unguarded, they drove them away into their dens, where they kept all manner of things which they had stolen; and therefore when the court of the temple was filled with oxen and sheep, and other animals, it might well be compared to a den of thieves. Nothing like this can happen in our days; but let us remember that Jesus referred to the words of the prophet Isaiah, "Mine house shall be called an house of prayer for all people": Jesus blamed the people for profaning the temple, and not making the proper use of it: we are guilty of this sin, if we do not make a proper use of our churches, and behave reverently when we are in them. Let us all be careful to make our churches houses of prayer, by joining devoutly in the prayers, and listening attentively to all that we hear there: unless we do this, we shall sin against God by not hallowing His Name; and He will be as much displeased with us, as He was with the Jews for their desecration of the temple. The blind and the lame came to Jesus in the temple; "and he healed them. And when the Chief Priests and Scribes saw the wonderful things that he did, and the children crying in the temple, and saying Hosanna to the Son of David; they were sore displeased, and said unto Him, Hearest thou what these say?" meaning that He should stop these children from so speaking: instead of that, Jesus again plainly declared Himself to be the Messiah spoken of by the prophets, by applying to what had now taken place, the inspired words of David; for we read, that "Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise?" "And there were certain Greeks among them that came up to worship at the feast." The Greek language was very much spoken at this time, and the Jews called all foreigners who spoke it, Greeks: many of these persons had been converted, or turned, from the worship of idols to that of the one True God: but as they were not really Jews, they could only be admitted to worship in the Court of the Gentiles. These men wished to see Jesus, and expressed their wish to Philip--"Philip cometh and telleth Andrew; and again Andrew and Philip tell Jesus." Our Lord in His answer, declared that the time was now come, when His power and glory should be shown, not to the Jews alone, but to all nations upon earth. But He also said, that before He could be glorified, He must die; just as a corn or grain of wheat must be put into the ground and die, or rot, before it could bring forth fruit and fulfil its purpose: and then He warned His disciples, that any man who really desired to serve and follow Him, must be ready to give up everything he most values, and even to part with his life, if necessary, for the service of God. Jesus in his human nature must have shrunk from suffering as a man; though firmly resolved to suffer the utmost agony for our sakes. He would not, therefore, ask God to save Him from the approaching trial, because He had come into the world for the express purpose of going through it, in order to purchase the salvation of man. Chapter XXVIII.--THE VOICE FROM HEAVEN. At this time Jesus saith, "Now is my soul troubled; and what shall I say? Father, save me from this hour; but for this cause came I unto this hour. Father, glorify thy name." By these last words Jesus expressed His willingness to give Himself up entirely to God, that God might do with Him whatever would be for His own praise and glory. This same feeling of perfect resignation and self-denial should also govern us in all things. Jesus spake these words, and "then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore that stood by, and heard it, said that it thundered: others said, An angel spake to him." One of the most ancient signs, or tokens, of the presence of God was a voice from heaven, uttering words that could be heard by man. The Jews called such a voice "the Bath Col," which means the "Daughter of the Voice." It was often a deep, loud sound, attended, as in this case, with thunder; and many would not now believe it to be anything more. Others, who knew that their fathers of old had been spoken to in this way, acknowledged it to be the voice of an angel. Jesus told those around Him, that this Voice came to show them that He was the true Messiah. Many other things spake He unto them; but although they had seen so many miracles done by Him, yet they believed not that he was the Messiah; thus fulfilling the words spoken by Isaiah the prophet. "Nevertheless, among the chief rulers also many believed on him but, because of the Pharisees, they did not confess him, lest they should be put out of the synagogue. For they loved the praise of men more than the praise of God." The fear of man bringeth a snare. Never let us be tempted, for fear of man, to say or do the least thing which we know to be displeasing to God. In the evening, Jesus again left Jerusalem, and lodged in Bethany, with the twelve disciples. We are now come to the last week of our Saviour's life: we call it "Passion Week," because of His sufferings and death, which are often spoken of as "His Passion." The Sunday that begins this Holy Week is often called Palm Sunday, in remembrance of Christ's riding into Jerusalem, accompanied by multitudes carrying Palm branches; but in our Prayer Book it is only called "The Sunday next before Easter." On this first day of the week, Jesus, after He had finished speaking to the people in the temple, went out to the little village of Bethany. Now the next morning, answering to our Monday in Passion Week, Jesus and His disciples returned into the city. On the way "he hungered, and seeing a fig tree by the way side having leaves, he came to it, if haply he might find any fruit thereon; for the time of figs was not yet,"--that is, it was not yet time for the figs to have been gathered, and therefore a tree which looked so flourishing ought to have had fruit upon it. But there was none; nothing, but leaves only. "Then Jesus said unto it, Let no fruit grow on thee henceforward for ever. And his disciples heard it." And they came to Jerusalem, and went into the temple. It appears that, though driven out at the time, the buyers, and sellers, and money-changers had again established themselves in their former places. Again did our Lord cast them out, reminding them that His house was to be a house of prayer only: and this time we are told, that He "would not suffer that any man should carry any vessel through the temple." Jesus remained in the temple teaching the people, who "were very attentive to hear him." "And the Scribes, and the Chief Priests, and the chief of the people heard it, and sought how they might destroy him"; but they could do nothing openly for fear of the people, who were "astonished at his doctrine," and evidently inclined at this time to believe in Him as the Messiah. The next morning, answering to Tuesday in Passion Week, Jesus and the twelve again returned to Jerusalem; and "as they passed by, they saw the fig tree dried up from the roots. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! And Peter, calling to remembrance" (what had happened the day before), "saith unto him, Master, behold, the fig tree which thou cursedst is withered away! And Jesus, answering, saith unto them, Have faith in God." Then He went on to speak to them of the necessity of having faith; and told them that, if their faith were strong, the most difficult things would become easy for them to do. He also told them to pray earnestly in faith; for that the faithful never pray in vain: but He again warned the disciples, that if they asked God to forgive their sins, they must truly forgive all who had in any way offended or hurt them; saying, "For if ye do not forgive, neither will your Father, which is in heaven, forgive your trespasses." The fate of the fig tree teaches two lessons. In the first place, it was a warning to the Jews, who made a great show of their religion, and were very particular in performing all the outward forms and ceremonies which could be seen by men, and lead them to believe that those who did such things must be really good and religious men. Thus they were like the fig tree, with its green leaves making a good show to the eye. But the Jews, with all their outward show, did not do the Will of God: they did not bring forth the fruit of good works, and so their whole religion was valueless, and was to be put an end to by the destruction of the temple. Here again they were like the fig tree, which, in spite of its flourishing leaves, bore no figs, and being therefore useless, was to wither away. But from all this we may learn an important lesson for ourselves. We should each compare ourselves to this fig tree, and consider whether we bear fruit, or have only a show of leaves. Leaves would be outward observances; such things as can be seen of men. Going to Church, even reading the Bible and saying our Prayers, may be looked upon as leaves, because they can be seen and known by others: but, if under these good leaves there is no fruit of obedience, kindness, self-denial, and holiness,--in short, if we are not trying to please God by growing better and better day by day, where is the fruit? If, in spite of our Bible and our prayers, we follow our own wills, and indulge our own naughty tempers and feelings, then we are like the barren fig tree; and in the end, like that, we shall be rejected by our Lord in heaven. Let each of us often ask our own conscience this question, Am I a good or bad fig tree? Have I only leaves, or do I bear fruit also? At this time Jesus taught daily in the temple; and on one occasion the Chief Priests and the Scribes and the elders of the people "spake unto him, saying, Tell us by what authority thou doest these things? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it? was it from heaven, or of men? Answer me." This question greatly perplexed those to whom it was put. They saw plainly, that if they acknowledged that John the Baptist was sent by God, Jesus would justly say, Why then did ye not believe him, when he told you I was the Messiah? On the other hand, they were afraid to say that John had no authority from God, because all the people looked upon him as a prophet, and would be ready to stone any one who said that he was not. "And they answered and said unto Jesus, We cannot tell whence it was." They had not asked the question from any real wish to know, for they would not speak what they felt to be the truth, because it would show that they were wrong. Under such circumstances, "Jesus answering saith unto them, Neither do I tell you by what authority I do these things." But our Lord did not leave them without an answer, if they would have laid it to heart; for, in the parable of the man who bid his two sons "go work to-day in my vineyard," He showed them plainly, that, in spite of all their profession of religion, they did not do what God had bade them, and therefore they would lose His favour; whilst the Gentiles, and all who repented and became the obedient sons of God, would go into the kingdom of heaven before them. "Then began he to speak to the people another parable" of the householder; who, after planting a vineyard and doing all that was necessary to make it produce good wine, sent first his servants and then his son to receive the fruits: but instead of making the proper return, the servants were ill-used, and the son killed. The people, on being asked what the lord of the vineyard would do to such men, answered, "He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their due season." Jesus then showed them, that this parable exactly described what the Jewish nation had done; and He said, "Therefore I say unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof." Jesus also spake another parable, wherein the kingdom of heaven is said to be like unto a certain king, which made a marriage feast for his son. This parable taught the same lesson; that if people will not come to God when He calls them, He will deprive them of the blessings they do not value. At the end of this parable, the king is represented as sending away into punishment a man who had not on a wedding garment. This is to warn us, that though the Lord has now given to Christians the blessings refused by the Jews, it is not enough to be called a Christian: each one of us must be really and truly a Christian in heart and life; clothed, as it were, with faith, love, obedience, and holiness, as with a wedding garment: without this, no man can enter into Christ's Church in Heaven. Chapter XXIX.--DISCOURSES ON THE TUESDAY. In the parable of the Marriage Feast just spoken of, we read that when the invited guests refused to come, beggars were compelled to come in from the highways; now, though this may seem to us a strange thing, it would not appear so to those who heard this parable, as it was according to the customs of the East. Even now, the Arab princes often dine in the open air before their dwellings, and invite all that pass, even beggars, to share their meal: these guests sit down and eat, and when they have done, return thanks and go away. Another custom of those times is also referred to in this parable: kings and great men, when they made a feast, provided garments or robes to be lent to any guests who came without a proper dress for the occasion. As every man who needed it could have a garment if he asked for it, there was no excuse for any person who sat down _without_ one. The man spoken of in the parable, could have had a wedding garment if he had sought for it; and so we read that he "was speechless," had nothing to say in his own defence, and was cast from the presence of the Lord. So it is with us; God will give faith, and love, and strength to keep His holy Word, to all who ask, and seek: therefore, if we are not covered with the garment of faith and holiness, it will be our own fault that we are not allowed to sit down with the righteous in the kingdom of Heaven. The righteousness of Christ is the real wedding garment of believers; and this will cover and save all, whose faith is true and lively; such as will show itself in their words and deeds. The Pharisees and Scribes saw that these parables were spoken against them, to show them how wrong they were; and this made them the more angry, and the more desirous to destroy Jesus. Being afraid to do this openly by violence, they "took counsel (or consulted together) how they might entangle him in his talk": that is, get Him to say something which would either offend the people, or give them a pretence for accusing Him to the Roman governor of teaching the people to rebel against the authority of Cæsar. They, therefore, sent forth certain of their own disciples, with the Herodians; spies, which should feign themselves just and good men, anxious to learn the truth by asking questions; whilst all the time, they hoped He would say something to enable them to "deliver him unto the power and authority of the governor." The Herodians here spoken of, seem to have been a party amongst the Jews, who were very favourable to the Romans; and thought they had the best right to appoint the kings and governors of Judæa. This party took its rise in the time of Herod the Great. These Herodians, though Jews themselves, had been quite ready to join with Herod, when, to please the Romans, he set apart temples for the worship of their false gods: by such means they had got into great favour with the Romans, as also with Herod the Great and all his family. The Pharisees and Herodians then came to Jesus, and having first declared their belief, that no fear of man would prevent His telling them plainly what was the Will of God, they said, "Tell us therefore, What thinkest thou, Is it lawful to give tribute unto Cæsar, or not? Shall we give or shall we not give?" The Romans had laid a tax upon Judæa when it became a Roman province: the Jews hated this mark of subjection, and the Pharisees taught, that as the Jews were God's chosen people, they ought not to pay tax or tribute to any foreign power. The Herodians held the contrary opinion; and some of the Jews followed them. Cæsar was a common name or title given to all the Roman Emperors, who had each their own particular name besides. Augustus Cæsar was Emperor of Rome when Jesus Christ was born; and, at the time we are speaking of, Tiberius Cæsar was the Emperor. If, to the question now asked, Jesus should answer, "Do not pay tribute," the Herodians would be offended, and would get the Roman governor to punish Him. If, on the other hand, Jesus should declare that it was lawful and right to pay tribute, the greater part of the Jewish people would be very indignant, and perhaps stone Him at once: at any rate, He would lose their favour, so that they would not oppose His destruction. Thus the Pharisees felt confident that Jesus must fall into the snare. "But Jesus perceived their wickedness; and knowing their hypocrisy, said, Why tempt ye me, ye hypocrites? Show me the tribute-money," that I may see it. "And they brought unto him a penny"--a Roman coin, equal to 7-1/2_d._ of our money, having upon it the image or figure of the Emperor's head, with some words, called the superscription, round it: just as our money has the Queen's image upon it, and writing also. "And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's." Thus teaching, that their duty to God as His people, did not interfere with their duty to the Romans as temporal rulers. The Pharisees could not take hold of such words: "they marvelled at his answer, and held their peace, and left him, and went their way." Let us remember that with us also, our duty to God will not interfere with our duty to man: on the contrary, those who most love God, will best do their duty as Parents and Children, Kings and Subjects, Masters and Servants, Friends and Neighbours. The Pharisees having been put to silence in the matter of the tribute-money, another party or sect amongst the Jews, who did not believe in the future resurrection of the dead, came to Jesus, hoping also to entangle him in his talk. These Jews, who were called Sadducees, asked our Lord a question, which they thought it would be impossible for him to answer: but Jesus showed them, that only their own ignorance and inattention to what was written in their Scriptures, made them find any difficulty as to the resurrection of the dead: and He told them most plainly, that all the dead should certainly rise again; and that those who were worthy to live in Heaven, should "be as the angels of God." Some of the Scribes, who were present, agreed to the truth of all that Jesus spake, and said, "Master, thou hast well said." But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a Lawyer, one of the Scribes, came, and having heard them reasoning together, and perceiving that he had answered them well, "asked him a question, tempting him"; that is, hoping that His answer might give an opportunity of finding fault with Him. Before we speak of the question now asked, it is necessary to understand, that at this time the Scribes and Pharisees had taken up an opinion, that it was quite impossible for anybody to observe all the precepts and commandments contained in the Law of Moses; and that, therefore, every man might choose out one or two, and that if he observed these perfectly, he would be forgiven for not keeping the others. This was, of course, quite contrary to the teaching of Scripture, where we learn that all men must do their very best to keep the whole law of God, and do His Will in all things. The Pharisees having thus settled that they need only keep one Commandment, the question was, which it should be: some considered that the ordinances as to sacrifices were the most important; others thought attention to the wearing of phylacteries was the chief thing. No doubt it was much easier to attend to such outward observances, than to keep the temper in order and practise self-denial; but no outward service can please God if the heart is not right. As the Scribes and Pharisees were constantly disputing amongst themselves, as to which of the Commandments it was most important to keep, this Lawyer now asked Jesus, "Master, which is the first commandment of all?" which is the great commandment in the law? "And Jesus answered him, The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first and great commandment." This answer could not be found fault with; for it agreed exactly with what Moses had said. But Jesus did not stop here. He knew that the Pharisees behaved with great unkindness to their Jewish brethren, who did not hold the same opinions as they did; and that they actually hated all their fellow creatures of a different religion: He therefore told them, that there was a second commandment, of almost equal importance to the first, and _both_ must be kept. He said, "And the second is like unto it, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these. On these two commandments hang all the Law and the prophets": meaning, that these two commandments contain all that the Law and the prophets had taught, and that any man who kept these, would indeed, keep the whole Law. Just as in our Catechism we say, that from the Commandments of the Law we learn two things: our duty towards God, and our duty towards man: nor can they be separated; he who really does love God with heart, and mind, and soul, and strength, will try in all things to please Him, and will not willingly break the least of His commands. He who so loves his fellow creatures, as to do them all the good he can, and treat them as he would himself wish to be treated, will certainly never injure any one in his person or his property; nor even be unkind to him, in word or deed. The Scribe who had asked the question, "tempting him," appears to have been more honest than many of his brethren: he felt the truth of our Lord's words, and at once "said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices. And when Jesus saw that he answered discreetly, he said unto him, Thou art not far from the kingdom of God." Jesus meant, that this Scribe was not far from being a true believer and disciple, and, we may hope, that he did become a sincere follower of the Lord, and an inheritor of the kingdom of Heaven. "And no man after that durst ask him any question." Seeing how all had failed to entangle Jesus in his talk, the Pharisees appear to have given up asking questions, which only gave Him an opportunity of showing His wisdom and holiness. Chapter XXX.--WEDNESDAY--JUDAS COVENANTS TO BETRAY JESUS. Whilst the Pharisees, who had asked questions in the hope of finding a fault, were gathered together, Jesus in His turn questioned them: He "asked them, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord? for David himself said by the Holy Ghost, in the Book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. David therefore calleth him Lord; if David then call him Lord, how is he his son?" The Pharisees could make no answer to this, without contradicting what David had said; or acknowledging that Christ, though in one sense the son of David, was more, and must be the Son of God spoken of by David and all the prophets. Therefore "no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. The common people heard him gladly," however, not being so prejudiced against Him. Jesus at this time reproved the Scribes and Pharisees for their pride and hypocrisy; and for their observance of outward forms only, whilst they did not even try to act according to the real meaning and spirit of the Law of Moses. Jesus also told his disciples and the multitude, that though they ought to observe and do whatever the Scribes (whose business it was to explain and teach the Law) showed them that they ought to do, they must be careful not to follow their example: "The Scribes and the Pharisees sit in Moses's seat; all therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say and do not." Other things Jesus said at this time (Matt xxiii., Mark xii., Luke xx.), and he ended with again lamenting over the misery which Jerusalem was bringing upon herself, by refusing to receive Him, the Lord of Life and Glory: and He reminded His hearers, that He would have saved them had they been willing. "O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate." Jesus was teaching in that part of the temple where stood the chest, into which those who came to worship, put gifts of money, to be used for the service of the temple. "And Jesus sat over against the treasury. And he looked up and beheld how the people cast money into the treasury; and many that were rich cast in much. And there came also a certain poor widow, and she threw in two mites, which make a farthing." There was a curious law at this time amongst the Jews, forbidding any one to put into the treasury so small a sum as _one_ mite: this poor widow therefore put in the smallest sum she could. Many who saw her, most likely despised her offering; and thought that such a paltry sum was not worth giving. But He who seeth the heart, judged very differently: "He called unto him his disciples, and saith unto them, Verily I say unto you, that this poor widow hath cast more in, than all they which have cast into the treasury: for all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all that she had, even all her living." The difference was, that the rich men had given large sums, of which they would not feel the loss: but the poor widow had practised the greatest self-denial, in order to do something for the service of God. She had to work hard to gain money to buy necessary food, and by giving all she had at this time, she would be obliged to go without a meal. Without self-denial, we cannot please God: and we can all practise self-denial, though it seems very hard to do so. If we give up our own wishes, and practise self-denial, in the most trifling things, though men may not know it at all, God does: and if He sees that we do it _because_ He has bid us deny ourselves, He will be pleased with us. Our Lord now departed from the temple, and as he went out "his disciples came to him, for to show him, the buildings of the temple"; that is, to draw His attention to the strength of the walls, and the size of the stones used in building it; as if they thought it almost impossible that one stone should not be left upon another. But Jesus again assured them that the temple, as well as the city, should be utterly destroyed. Jesus then spake of the misery that would come upon the Jews, when the destruction of their city should take place. From this, He went on to speak of the end of the world, which must surely take place some day or other: and He warned them, that as no man could know when this event would take place, it was necessary that every one should be prepared to meet their God. Let us remember this: let each one of us try to live every day as if it was to be our last. Many things He spake, to enforce the duty of watching, so as to be always ready. In order to impress more strongly upon His disciples the dreadful consequence of not being ready, when the Lord should come to judge the world, Jesus told them the parable of the Ten Virgins, five of whom were wise, and five foolish. These latter were shut out from the marriage; and Jesus showed how this parable applied to all men, by saying, "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh." Again, to show them the necessity of being found at the last day, doing the will of God, and improving the talents committed to our care, Jesus told His disciples another parable of the Servants and the Talents; greatly resembling one spoken before, as given by St. Luke, chap. xix. He likewise showed His disciples, that though here all men seem to go on much alike, so that it is often difficult to know who are really serving God with all their hearts, and who are not, there will be no difficulty in the last day, when the godly and the ungodly shall be as easily divided, "as a shepherd divideth his sheep from the goats": and that while the Lord would take the one to live with Him for ever, the others should go away into everlasting punishment. Jesus also declared, that one way of gaining the favour of God, was by doing acts of kindness and self-denial, to help our suffering fellow creatures. All these discourses, which followed the last cleansing of the temple, seem to have been uttered on the Tuesday in Passion Week. "And in the day time he was teaching in the temple; and at night he went out, and abode in the mount, that is called the mount of Olives;" at Bethany, as is generally believed. We have now come to the Wednesday in Passion Week, two days before the feast of the Passover, called also the feast of unleavened bread. Jesus, to prepare His disciples for what was about to happen, said unto them, "Ye know that after two days is the feast of the Passover, and the Son of man is betrayed to be crucified." "Now the feast of unleavened bread drew nigh, which is called the Passover. Then assembled together the Chief Priests and the Scribes, and the elders of the people" (who had long sought to destroy Jesus), "unto the palace of the High Priest, who was called Caiaphas, and consulted how they might take Jesus by craft and put him to death," without causing any uproar among the people. If once they could contrive to deliver Him up as a prisoner to the Roman governor, there would be no possibility of His being rescued by the people. The Priests and elders were now offered help from an unexpected quarter. "Then entered Satan into Judas, surnamed Iscariot, being of the number of the twelve." Judas had probably taken offence at what Jesus said, when Mary anointed His feet: he was a bad man, without any real love for his Master; and instead of fighting against the sinful lusts or desires of his own heart, he indulged them, and so let the Devil enter in, and lead him to betray the Lord. "And he went his way unto the Chief Priests, and communed with them how he might betray him unto them. And said unto them, What will ye give me, and I will deliver him unto you? And when they heard it they were glad, and promised to give him money. And they covenanted (or agreed with him) for thirty pieces of silver." Thirty shekels or pieces of silver (worth about 3_l._ 11_s._), was the sum which Moses had commanded to be paid by the owner of any beast, which had by accident killed the slave of another man: thus, in every respect, did Christ take upon Him the form and condition of a servant or slave. Judas having consented to sell the life of his Master for thirty shekels, "from that time sought opportunity how he might conveniently betray him unto them in the absence of the multitude." It is a terrible thing when a man is so hardened, as to watch for an opportunity of committing a crime! That, indeed, is wilful sin. The next day, Thursday, was "the first day of unleavened bread, when they killed the Passover. The disciples came and said unto Jesus, Where wilt thou that we go and prepare that thou mayest eat the Passover? And He sendeth forth two of his disciples, Peter and John, saying, Go ye into the city; and behold when ye are entered into the city, there shall meet you a man bearing a pitcher of water: follow him into the house where he entereth in; and say ye to the good man (or owner) of the house, The Master saith unto thee, My time is at hand; I will keep the Passover at thy house: Where is the guest chamber, where I shall eat the Passover with my disciples? And he will show you a large upper room furnished and prepared: there make ready for us. And his disciples went forth and came into the city, and found as He had said unto them: and they made ready the Passover." What a strengthening of the Apostles' faith this must have been: He who could thus foretell all, even the most trifling events, must be God indeed. The blessed thought that God knows and governs all things, should make us trust in Him, and do our duty without any fear of the consequences. Chapter XXXI.--MODE OF CELEBRATING THE PASSOVER. In order to a better understanding of all that the Gospels tell us of the Last Supper, it will be well to see how the Jews at that time kept the Passover. In the first place, on the day when the Paschal Lamb was to be killed and eaten, the Jews were to put away out of their houses all leaven or yeast, and live for a whole week on cakes made of unleavened dough: hence the Feast of the Passover was also called the "Feast of unleavened bread." 1. When the guests were assembled in the evening to eat the Passover, the ceremonies began, by the master of the house giving to each one a cup of wine mixed with water, saying at the same time, "Blessed be He that created the fruit of the vine": then they all gave thanks and drank the wine. 2. All the guests after drinking the wine, washed their hands; and then the three things ordered by the Law of Moses, were placed on the table before the master of the house. These three things were, the Paschal Lamb roasted whole; two cakes of unleavened bread; and a dish of bitter herbs. To these were added the remains of the peace-offerings offered the day before, and some other meats; also a thick sour sauce, intended to remind the Jews of the bricks made by their forefathers in Egypt. The master of the house, or whoever took the direction of the feast, then ate, and gave to each of the guests a small piece of lettuce; at the same time blessing God for the fruits of the earth; afterwards each person present, ate a bit of the unleavened bread dipped in the bitter herbs. 3. In the third place, all the dishes were taken off the table, and the children, who were not of age to keep the feast, were called in: the meaning of the Feast was then explained to them, in obedience to the commandment of the Lord, spoken by Moses, saying, "And it shall come to pass when ye be come to the land which the Lord will give you, and your children shall say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord's Passover, Who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians and delivered our houses." 4. After the young people had been duly taught, the supper was, in the fourth place, again set upon the table. Each person then, in turn, lifted up the bitter herbs and the unleavened cakes, and afterwards joined in declaring, that they ate them in remembrance of the bondage in Egypt, and the deliverance from it: then they praised God, by singing the 113th and 114th Psalms; and having blessed the Lord, a second cup of wine was drunk. 5. In the fifth place, the guests again washed their hands; and then the master of the family took the two unleavened cakes, broke one of them into pieces, and placed the broken pieces on the top of the whole cake: after this, he blessed it; and each person taking one of the broken pieces with some of the bitter herbs, dipped them into the sour sauce, and ate them; they then blessed God again. Thanks were now given over the remains of the yesterday's peace-offering, and some of that eaten. The next step was to give thanks over the Paschal Lamb, of which all partook. The Passover Feast was now, in fact, finished; but the Jews made the supper last longer, by eating any other food they liked; always taking care to _finish_ by swallowing a little morsel of lamb, as after partaking of that, they were not supposed to eat anything more that night. 6. In the sixth place, the hands were washed for the third time; and the master of the house said a blessing over a third cup of wine, which was then drunk by each guest. This third cup of wine was commonly called the "Cup of Blessing." A fourth cup of wine was then mixed with water; and over this, certain Psalms, from the 115th to 118th inclusive, were sung; and then a prayer concluded the whole ceremony. This was the manner in which the Jews kept the Passover Feast, when Jesus ate it with His disciples. When Jerusalem was destroyed, the Jews who were forced to go and live in other lands, could not sacrifice the lambs in a proper manner; and therefore they used to put a bit of unleavened bread under a napkin, and keep it for a last mouthful, instead of the morsel of lamb. In the impossibility of continuing to carry out the ordinances of the Ceremonial Law, after the death of Jesus, we see the Hand of God, fulfilling His Word. The Passover was a type of Christ--signifying the deliverance of His people from bondage to the Devil. When Christ had come, and once for all made atonement as the Lamb of God, a ceremony to _prefigure_ His sacrifice was out of place. Another rite was instituted, "in thankful remembrance of His death." But the Jews, who would not believe that Christ was the true Passover, endeavoured, and still do endeavour, to observe that Law which He has done away with. "And in the evening Jesus cometh with the twelve, and when the hour was come, he sat down, and the twelve Apostles with him." Then He told them plainly that this was the last Passover He should eat on earth; saying, "With desire I have desired to eat this Passover with you before I suffer; for I say unto you, I will not any more eat thereof, until it be fulfilled in the kingdom of God." Then when Jesus, as Master of the family, had given the first cup to the disciples, "He gave thanks and said, Take this, and divide it among yourselves: for I say unto you, I will not drink of the fruit of the vine until the kingdom of God shall come." Jesus being the true Lamb of God, now about to be sacrificed for the deliverance of His people, would not Himself partake of things, only appointed as _signs_ or _types_ of what He was to accomplish by the sacrifice of Himself. When the supper, or some part of it, was ended, there arose some strife or dispute amongst the disciples, as to "which of them should be accounted the greatest." For this Jesus gently rebuked them; and then, wishing to set them an example of humbleness and kindness, "He riseth from supper, and laid aside his garments; and took a towel and girded himself:" that is, He took off His robe or upper garment, and then bound His other garments round him with a towel, as was usually done by those who served, or waited upon others. "After that he poureth water into a basin and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter;" but he, believing that Jesus was indeed the Messiah, could not bear the idea of His acting a servant's part, and objected, saying "Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter." These words should have overcome all doubts and scruples; but in his anxiety and zeal for what he considered to be the glory of the Lord, Peter quite lost sight of his own duty, which was to be obedient in all things, and hastily exclaimed, "Thou shalt never wash my feet." Peter was quickly recalled to a sense of his fault, for "Jesus answered him, If I wash thee not, thou hast no part with me." Such a declaration might well alarm Peter, who really loved his Lord, and wished to serve Him; and in his zeal he rushed into the opposite extreme, and cried out, "Lord, not my feet only, but also my hands and my head." But true and perfect obedience is _doing exactly_, as _we are told_, neither more nor less; and of this Peter was reminded by Jesus, who "saith to him, He that is washed needeth not save to wash his feet, but is clean every whit." But these words of our Lord had a further meaning. By washing their feet, Jesus meant to teach His disciples, that as washing with water was necessary to cleanse the body, so holiness and purity were necessary to cleanse the soul: and that as through Him alone they could receive the latter, He now used that "outward and visible sign" as a type, or proof, of "the inward and spiritual grace" He would give to them. By washing the feet _only_, Jesus signified, that those who through faith and repentance were by His mercy cleansed from their sins, and redeemed from the curse by His sacrifice, would only in future need to be cleansed from such sins, as the weakness and frailty of man cause him daily to fall into: just as a guest, who after making himself clean to come to a feast, would only need, on his arrival, to wash off the dust which must settle on his bare feet during his walk. To the words thus spoken to Peter, Jesus added, "And ye are clean, but not all": for knowing the hearts of all, He thus showed that the sin of Judas was not hid from Him: the disciples naturally would not understand these words, except Judas, whose conscience ought to have reproached him. "After Jesus had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him." These words are too plain to require much comment. Washing the feet, was looked upon as the business of the lowest servant; and by taking such an office upon Himself, the Lord and Master of all, Jesus taught the disciples and all of us, that it can never be beneath us to do any kind office in our power, to help our fellow creatures. Let us ever remember, that Jesus Christ came upon earth not only to be a "sacrifice for our sins," but also "an ensample (or example) of godly life"; and that it is our duty as well as our happiness, to try in everything to follow His example where He has set us one; and in other matters, to think _how_, under the circumstances, _He would have been likely_ to act, that we may do the same. This is, indeed, to follow Christ; and so following we shall enter into His kingdom in Heaven. Chapter XXXII.--THE LAST SUPPER. "And as they sat and did eat, Jesus said, Verily, verily, I say unto you, that one of you which eateth with me shall betray me: behold, the hand of him that betrayeth me is with me on the table." The disciples, hearing this, "began to be exceeding sorrowful, and to enquire among themselves, which of them it was that should do this thing: and one by one, they asked him, Lord, is it I? and another said, Is it I?" It was well for the disciples to be sorrowful, and fearful of doing wrong. When we hear of sin committed, we should never say or think, "I am sure _I_ should not do this, or that"; because we do not know what we might do, if we were tempted as others have been. Let us, on the contrary, when we hear of others falling into sin, watch and pray the more earnestly, that we may never be led to do anything which we know to be wrong. In answer to the question asked by each one of the disciples, Jesus repeated what He had said, that one of them should betray Him; and "said unto them, It is one of the twelve that dippeth with me in the dish; the same shall betray me." And then He told them that, although He came on earth on purpose to die, yet the man who sinfully betrayed Him would bring upon himself the utmost wrath of God. "The Son of man, indeed, goeth as it is written of him: but woe to that man by whom the Son of man is betrayed! it had been good for that man if he had not been born. Then the disciples looked one on another, doubting of whom he spake." But though eleven of the disciples knew not the meaning of their Lord's words, there was one who could have had no doubt upon the subject--one who had sold himself to do evil, and was only waiting for a convenient opportunity to execute his wicked purpose. Even now he might have taken warning, and given up his guilty purpose; but no: he had listened to the Devil, and his heart was hardened against Jesus. According to the custom in those times, when people did not _sit_ as we do to their meals, but lay upon couches, so that one guest leant upon the one next to him, John, who was next to Jesus, was leaning on Jesus's bosom. John is always spoken of as "the disciple whom Jesus loved"; showing that he was, as a man, especially dear to his Master, in consequence of which, doubtless, his place at supper was next to that of Jesus. Simon Peter, always eager and active, now beckoned, or made signs, to John, "that he should ask who it should be of whom he spake. He then, lying on Jesus's breast, saith unto him, Lord, who is it? Jesus answered, He it is to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him,"--that is, gained more entire possession of his soul; as will always be the case when we once listen to the Devil. What our Lord said to John does not appear to have been heard by any of the other disciples. Judas himself now dared to ask, "Master, is it I? He said unto him, Thou hast said,"--which was a most solemn form of saying "Yes." Jesus then said unto Judas, "That thou doest do quickly." Judas immediately left the company, and went out. Even then the other disciples do not seem to have understood that Judas was the traitor. St. John tells us, that "no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag (or common purse), that Jesus had said unto him, Buy those things that we have need of against the feast; or that he should give something to the poor." There were still sacrifices needed for the remaining days of the feast. After Judas was gone out, Jesus told the disciples that, as in His life He had glorified the Father, He was now about to glorify Him still farther by his death. Then he bade them love one another, as He had loved them: and this He called "a new commandment," because the love of His followers for one another, was to be something very different from what the Jews taught and practised. Jesus then warned Peter, that Satan would tempt him, but that He had prayed for him that his faith might not entirely fail, although he would fall into sin: and He charged him, when he should have recovered himself, to strengthen the faith of others. Peter had not yet learned the lesson of humility, which would have made him distrust himself. He knew that he loved his Master, and therefore he fancied, that for His sake he could bear and do anything. Instead, therefore, of being filled with fear at this warning, he exclaimed, "Lord, I am ready to go with thee both into prison and to death." And Jesus said, "I tell thee, Peter, the cock shall not crow this day before that thou shalt thrice deny that thou knowest me." The Jewish day was reckoned from one sunset to another. The Passover was always eaten in the evening; and thus a new day was beginning when Jesus spake these words. Jesus next asked the disciples, whether they had lacked or wanted anything when He sent them to teach throughout the country, taking with them neither purse, nor scrip, nor shoes. They answered, that they had wanted for nothing. "Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip; and he that hath no sword, let him sell his garment, and buy one. For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end,"--an end or object,--that is, everything which the prophets had spoken concerning the circumstances of our Saviour's Passion, was intended to fulfil some especial purpose, and therefore all must be exactly fulfilled. In answer to what Jesus said, the disciples "said, Lord, behold, here are two swords. And he said unto them, It is enough." Simon Peter appears still not to have understood that his Master's death was at hand, for "he said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards." Peter was not to die with his Lord; but he did afterwards follow Him indeed, for he was crucified some years after, in the reign of the Emperor Nero. Peter, as usual in his zeal and self-confidence, lost sight of the fact, that his duty was to believe and acquiesce without questioning and gainsaying: he needed the severe lesson he received afterwards, to teach him this. Now, in his love for his Master, "he said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow till thou has denied me thrice." We now come to a very important event in the life of our Saviour, namely, His instituting another Feast, or Ceremony, to take the place of the Passover. The Passover was a means of reminding the Jews of a past bodily deliverance, and also of keeping them in remembrance of the promised Messiah, who _was to come_, and deliver them from spiritual bondage. When the Messiah had actually come and finished His work, it would no longer be right to keep the Passover, as given to Moses. Jesus therefore, in doing away with this Feast, gave to His disciples another, which was for ever to remind men of all He had done for them. This Holy Feast we call "The Lord's Supper," "The Eucharist," or giving of thanks, "The Communion" of His blessed body and blood. "The Lord's Supper" is one of the Two Sacraments which Christ hath ordained in His Church. The other is Baptism, whereby we are admitted into Christ's Church. This is only partaken of once; just as in the natural world a child can only be born once. The Lord's Supper, on the contrary, should be partaken of constantly; just as we daily eat and drink to keep ourselves alive. But children do not partake of this Sacrament until they are old enough to understand its nature, and to fight for themselves against the world, the flesh, and the Devil. The Four Gospels do not give us exactly the same account of what took place at the institution of the Lord's Supper. Some mention one thing, and some another; and therefore it is difficult to say _the order_ in which the events took place: that is however, of little consequence, since we are sure that everything they do tell us, did happen during the Last Supper which Jesus ate with His disciples. "As they were eating,"--probably at that part of the Feast when the master of the family broke one of the unleavened cakes (see 5, p. 123),--"Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body, which is given for you: this do in remembrance of me." They were to look upon this bread as the body of Christ, sacrificed for them; and in the same spirit they were to eat bread in a solemn manner, from time to time, in remembrance of all the blessings which Jesus purchased for mankind, by giving up His body, or His human life, for our redemption. "Likewise also, after supper, he took the cup,"--probably that one called the Cup of Blessing (see 6, p. 123),--"and when he had given thanks, he gave it to them, saying, Drink ye all of it: and they all drank of it. And he said unto them, This is my blood of the new testament. This cup is the new testament in my blood, which is shed for you and for many, for the remission of sins." The wine in the cup was to be taken as a memorial, or remembrance, of that New Covenant, or agreement, made between God and man, by the shedding of that precious blood wherewith the Saviour blotted out our sins. The Old Covenant of works, made by God with the Children of Israel, was now done away with. The New Covenant of Grace was to take its place. In this New Covenant, God promised, that as Jesus bore our punishment, and washed out our sins with His atoning blood, we for His sake should be looked upon as righteous, because He was righteous: our part of this New Covenant being to repent and forsake our sins, and have such faith in Christ as will constantly show itself by our trying to please Him, and prove our love by doing His will. Chapter XXXIII.--JESUS IN THE GARDEN OF GETHSEMANE. Our blessed Lord loved His disciples to the end; and in order that they might remember all the blessings secured to them by His death on the Cross, He appointed the "outward and visible sign," of eating bread and drinking wine, which were to figure, or represent to their minds, His body and blood thus given for them: but not given for them _only_, but for all mankind; and therefore it is just as necessary for all Christians to remember these things. We consequently find, that ever since that last Supper, when Jesus said, "Do this in remembrance of me," Christians _have_ constantly done the same thing, that Christ then commanded His disciples to do. We, as members of Christ's Holy Church, continue to receive bread and wine in the Sacrament of the Lord's Supper, in token of our belief, that the body of Jesus was broken and His blood shed for us; and that we thereby hope, "that our sinful bodies may be made clean by His body, and our souls washed through His most precious blood." When you are of an age to partake of the blessed Sacrament of the Lord's Supper, you will learn more about it: mean time do not forget that it was appointed by Jesus Christ, only a few hours before He made that sacrifice of Himself, which we commemorate, or remember, in this solemn service. After the institution of the Lord's Supper, Jesus told His disciples (John xiv.) that though He was about to leave them, it was for their good that He should go; because then the Holy Spirit would come upon them, to teach and comfort them: and that if they believed in Him, and followed in the way that He had already pointed out, they should abide with Him in heaven. He likewise declared, that all who professed to love Him must show their love by keeping His commandments. Jesus, having spoken these things, said, "Arise, let us go hence." And when "they had sung an hymn," according to the custom at the Passover, where Psalms were sung after the fourth cup of wine, Jesus came out, and went, as he was wont, "to the Mount of Olives; and his disciples followed him." Here again Jesus spake many things to the disciples--(John xv., xvi.). He compared Himself to a vine, and His disciples to the branches. He is the root, without which there can be no tree: as long as the branches remain part of the tree, they receive nourishment from the root, and bring forth fruit: but if the branches are cut off, and so separated from the root, they wither and die, and are of no use except to be burned. In the same way all who will be His disciples, must by faith abide in Him as their root; doing His will, copying His example, and so bringing forth the fruit of good works to the glory of God. Amongst other things, Jesus spake to the disciples of prayer; and promised that God would give them whatsoever they should ask in His Name. He also warned them, that if they faithfully followed His precepts and obeyed His commands, they would in this world meet with troubles, and be cruelly treated and even killed, by those who would not believe in Him. The enemies of Jesus, those who knew not Him Who sent Him, would persecute His faithful servants for their Master's sake. Having warned His disciples that they must suffer for the sake of their faith, Jesus bid them fear nothing so long as they continued to love and serve Him: for whilst they did so, God would bless and comfort them, and finally take them to Himself in heaven. "In the world ye shall have tribulation: but be of good cheer; I have overcome the world." Now all that Jesus said to His disciples was meant for _all_ His followers in all times, even unto the end of the world. Such promises and hopes have supported the "noble army of martyrs," who in the early ages of the Church suffered tortures, and died the most cruel death, rather than give up, or even _pretend_ to give up, their faith in the Lord Jesus Christ. The same spirit should be in us: we are not called to martyrdom as were the holy men of old; but should the Lord allow it to be so again, should we be ready so to suffer for our religion? But let us ask ourselves another question, of more practical importance at the present time: Are we willing to give up _anything_ for the sake of pleasing Jesus? Do we give up our own wishes and pleasures to please Him, Who bids us deny ourselves? Do we try to conquer our evil tempers, passions, and inclinations, because He has said, "Resist the Devil"? If we have anything like the spirit which guided the martyrs, we shall force ourselves to be attentive and industrious, when we feel careless and idle: obedient, when we feel wilful and perverse; kind and generous, when we feel selfish: gentle and patient, when we feel cross and irritable; and so on. This is no easy task; no easy life. But we must remember Christ's warning, that those who will be His faithful servants, _must_ meet with difficulties and hindrances in their way. Let us then pray for the Holy Spirit, to teach, and guide, and support us; so that, our hearts being filled with faith and love, we "may never be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil, and to continue Christ's faithful soldiers and servants unto our life's end." When Jesus had said these things, He lifted up His eyes to Heaven, and prayed to His Father, to support Him through the coming trial; so that He might glorify the Father, by securing the salvation of men. Then Jesus prayed for the disciples who did already believe in Him, and besought that they might be kept in His faith and love, and enabled to teach others all that He had taught them. Our Lord also prayed for all who should in after times learn true religion from the teaching or writings of the Apostles, and so become one of them, by having the same faith, the same wish to glorify God by obedience to His holy Will. For all who do thus join themselves to Him, Jesus prayed that they may be with Him in heaven. Our blessed Lord thus prayed for us, and for all His followers in every age: and He still prays for us, and intercedes for us in heaven. All Christians are now one body, of which Christ is the Head; one vine, of which Christ is the root; one flock, of which Christ is the Shepherd. We call this body the Church of Christ; by Baptism we are taken into this Church, and made part of this body; therefore, we must try always to know and do the Will of our Head. When Jesus had ended His prayer, He saith unto the disciples, "All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee." By being "offended," Jesus meant that they would be afraid to own Him as their Master, and would forsake Him: but to show them that He would not punish their weakness by casting them off for ever, He told them where they might see Him again, after He should have risen from the dead. Notwithstanding the warnings already received, Peter was still full of self-confidence, and "answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended." Why should Peter have thought himself more likely than others to do right? Why should any of us think so? Whenever we do thus depend upon ourselves to do right, we are almost sure to fall into sin, for the Devil takes advantage of our pride and self-conceit, to tempt us; and then God frequently leaves us to ourselves, that from our fall we may learn by painful experience our exceeding weakness and sinfulness. Jesus now showed Peter, that though he thought himself so safe, he would do worse than his fellow disciples; for "he saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. And Jesus said unto him, Verily, I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. Peter spake the more vehemently, and said unto him, Though I should die with thee, yet will I not deny thee in any wise. Likewise also said all the disciples." Poor Peter little knew himself! No doubt he and all the disciples felt what they now said: but if men would bear in mind their weakness and proneness to sin, they would never feel _sure_ of not doing wrong; but would watch and pray, so that the Devil may get no advantage over them. "When Jesus had spoken these words, he went forth with his disciples" from the place on the Mount of Olives, where they were, "unto a place called Gethsemane, over the brook Cedron, where was a garden, into the which he entered, and his disciples. And Judas also knew the place, for Jesus oft-times resorted thither with his disciples." Having entered into this garden with the eleven disciples, Jesus saith unto eight of them, "Sit ye here while I go and pray yonder. And he taketh with him Peter, and James and John, the two sons of Zebedee, and when he was at the place" to which he had intended to go, "he began to be sorrowful, and sore amazed, and to be very heavy." Now began the mysterious, and most bitter part of our blessed Lord's sufferings for sinful man. What those sufferings were, we do not exactly know: they were not bodily, but spiritual; his soul suffered such agony, as we can form little idea of: we only know that sin, the sin of man, _our sin_, caused His sufferings; and that the holy and righteous Lord now bore for our sakes, all the agony that is the fruit of sin. It seems likely that at this time the Devil and his evil spirits again attacked Jesus, and tried by every means in their power to prevail upon Him not to finish His work, even the salvation of man, but to spare _Himself_, and leave His guilty creatures to the fearful consequences of their sins. In His agony, prayer was our Lord's refuge; and feeling the necessity of being alone with God, that He might freely pour out His soul before Him, "he saith unto the three who accompanied him, My soul is exceeding sorrowful, even unto death: tarry ye here and watch with me." Thus He asked them to help Him with their prayers; setting, in His human nature, an example for all men to follow. Then, knowing the power and malice of the Devil, Jesus added a caution to pray for themselves, that they might not be led into sin, by any temptation which should come upon them; "he saith unto them Pray, that ye enter not into temptation." Chapter XXXIV.--JESUS BETRAYED. When Jesus had cautioned Peter, James and John, to watch and pray, "he went forward a little, and was withdrawn from them about a stone's cast, and kneeled down and prayed"; in the earnestness of His prayer, "he fell on his face on the ground, and prayed that, if it were possible, the hour might pass from him." It was not the death upon the cross which Jesus prayed might pass from Him: human martyrs have borne bodily sufferings and cruel deaths, supported by the grace of God; and though in His human nature Christ might well shrink from the pain of Crucifixion, He was ready to give His body for our redemption. But his sufferings in the garden of Gethsemane, were far beyond what any human being could suffer, or than we can understand. His heavenly Father saw fit to let Him suffer for a time, all the unspeakable agony which the just anger of God can lay upon the impenitent soul. And we may well believe that this agony was a hundred-fold increased for Him, Who was thereby to redeem countless myriads of souls. And might not this terrible agony be increased, by the foreknowledge that, in spite of His tremendous sacrifice, men would reject Him as a Saviour, and persevere in sin; until by their impenitence, they too would share those horrible agonies which for a time were laid upon Him, that by enduring them, He might save all men from so terrible a condition? When we thus consider of what nature Christ's sufferings in the garden of Gethsemane were, we can fully understand the prayer, that such an hour might pass from Him. But mark His inconceivable love, as shown in the words, "if it were possible"; that is, if man's redemption could possibly be secured without his passing through such dreadful agony; if that were _not_ possible, then He was willing even to undergo that awful and mysterious extremity of suffering. Let us not pass on without taking a practical lesson from what has been said: what made our Lord undergo such agony for us? Love. Then, if He so loved us, what should be our feelings towards Him? Love. Truly, love; sincere, heartfelt love; love that will show itself. But how? Hear His own words, "If ye love me, keep my commandments." This let us ever strive to do; and so, through the mediation of Jesus, shall we escape those agonies, which for us He endured in the garden of Gethsemane. Jesus prostrate on the ground, prayed in the agony of His soul, and said, "Abba, Father--O my Father, if it be possible, let this cup pass from me: all things are possible unto thee: if thou be willing, remove this cup from me: nevertheless not my will, but thine be done." All through this dreadful scene of agony, our blessed Lord sets us an example of perfect submission to His Father's Will, however much that Will may be contrary to our wishes and desires: this example we should do well to follow, in every time of trouble. We may pray, that God will, if He sees fit, remove from us the affliction or sorrow which we feel or fear; but, at the same time, our hearts must be perfectly submissive to His Will, and willing to continue to bear the suffering, should He not see fit to take it away from us. In this spirit our Lord in His human nature prayed to God; but though God saw fit to let Him for a time suffer all the agony which sin brings on man, He did vouchsafe to send Him some comfort, in this bitter time of trial; for "there appeared an angel unto Him from heaven, strengthening him," to complete His work. "And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground. And when he rose up from prayer, he cometh unto the disciples, and findeth them sleeping from sorrow." Had they obeyed the words of their Lord, to watch and pray, their sorrow would not at such a time have made them sleep. But they had failed to do this; and Satan, who _is_ ever watchful, had doubtless taken advantage of this, and tempted them to sit thinking sorrowfully of all that was coming upon their beloved Master, instead of obeying His command, to watch and pray. Overcome with such sad thoughts, they fell into a sort of stupor or heavy sleep, and were thus found by Jesus when He returned to them. He awoke them, and "said unto them, Why sleep ye? Simon, sleepest thou? What, could ye not watch with me one hour?" Peter had but lately declared his readiness to do some great thing, to give up his life for Jesus; and now he fails in doing a little thing, merely praying for one hour. This is another proof of man's weakness, and of the danger of self-confidence. Again our Lord repeated the needful warning, "Watch ye, rise and pray, that ye enter not into temptation: the spirit indeed is willing but the flesh is weak." Our Lord, who knew the weakness of man's nature, was thus merciful to the failing of His disciples: but let us remember, that the more we are convinced of the weakness of the flesh, and how it hinders the spirit, the more earnestly must we strive to overcome it, and be led by the spirit only. "And Jesus went away again the second time, and prayed, and spake the same words, saying, O my Father, if this cup may not pass away from me except I drink it, thy will be done. And when he returned, he found them asleep again (for their eyes were heavy), neither wist they what to answer him. And he left them, and went away again, and prayed the third time, saying the same words." "Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest; it is enough, the hour is come: behold the Son of man is betrayed into the hands of sinners." By this Jesus meant, that they had lost the opportunity of watching with Him; they could no longer show any kindness by praying for Him: He would no longer ask them to do this, for the time was come, when He was to be given up to His enemies. Jesus did not mean that the disciples were actually to lie still and sleep; for He added immediately, "Rise up, let us go; lo, he that betrayeth me is at hand. And immediately, while he yet spake, Judas, one of the twelve, having received a band of men and officers from the Chief Priests and Pharisees, cometh thither with lanterns, and torches, and weapons." Upon reading this passage, if we think at all, it must appear strange that as the moon was at the full, it should have been necessary to take lanterns and torches, as the light of the full moon in those countries, is far too bright to need any other. But travellers tell us, that in fact the light of the full moon only made the garden of Gethsemane _darker_, for it is situated on the slope of the Mount of Olives, away from the moon; that is, the moon at the time of the Passover rises behind the Mount of Olives, and thus casts the shadow of the mountain upon the garden of Gethsemane; so that whilst all surrounding parts were lighted up, there was complete darkness amongst the trees in the garden of Gethsemane. Judas, well knowing this, had been careful to procure lanterns and torches, to render the execution of his purpose easy; and now, leading the way, he cometh, "and with him a great multitude with swords and staves, from the Chief Priests, and the Scribes, and the elders of the people. Now he that betrayed Him had given them a token," whereby the servants of the High Priests might surely know which was Jesus. Judas had told them, "Whomsoever I shall kiss, that same is he; take him, hold him fast, and lead him away safely." A kiss was in those times a common form of salutation; and a sign or token of respect and regard: Judas Iscariot now made use of it for a very different purpose. "And as soon as he was come," with his band, into the garden, "he went before them, and drew near unto Jesus to kiss him. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Judas, betrayest thou the Son of man with a kiss?" Jesus did not ask this question because He needed to be told; but in order to give Judas another warning against the sin he was about to commit. The officers did not immediately lay hold upon Jesus; we can well believe that His calm and dignified behaviour, and His question to Judas, struck them with awe. But Jesus, knowing all things that should come upon Him, now showed his readiness to do his Father's Will: for "he went forth and said unto them, Whom seek ye? They answered him, Jesus of Nazareth. Jesus saith unto them, I am he." As soon then as He had said unto them I am He they went backward, and fell to the ground: whether in fear or out of respect, we are not told; but in any case their behaviour made it clear that the Saviour's sacrifice was a voluntary act; for He could certainly, even as a man, have escaped. "Then asked he them again, Whom seek ye? And they said, Jesus of Nazareth. Jesus answered, I have told you that I am he: if therefore ye seek me, let these go their way." Even at such a moment, Jesus took care for His disciples, that they might not suffer with Him: "that the saying might be fulfilled which he spake, Of them which thou gavest me I have lost none." By this time, the officers seem to have recovered from their surprise and alarm: "Then came they and laid hands on Jesus, and took him." The disciples now seem to have thought that it was time for them to use the two swords, which they had brought for the deliverance of their Master. "And behold one of them which were with Jesus, Simon Peter, having a sword, stretched out his hand and drew his sword, and struck a servant of the High Priest's and smote off his ear; the servant's name was Malchus." "And Jesus answered and said, Suffer ye thus far." These words seem to have been addressed to the Roman soldiers, who would naturally be made very angry by such an occurrence taking place; therefore he asked for their forbearance; though he at once removed the cause of complaint--"for he touched the ear of the wounded man, and healed him." Chapter XXXV.--JESUS TAKEN BEFORE ANNAS AND CAIAPHAS. After He had healed Malchus, Jesus said unto Peter, "Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the Scriptures be fulfilled, that thus it must be? The cup which my Father hath given me, shall I not drink it?" Here Jesus plainly declares that He _gave_ Himself to fulfil the Scriptures, which declared, that in no other way could man be redeemed from the curse of the Law. His sufferings and death were the means appointed by the Father for the redemption of man; but His sufferings and death were voluntary--no man could _take_ His life unless He chose to give it. He _could_ have saved Himself, but then His work would have been unfinished, and mankind for ever lost. Therefore was He willing to drink the cup which His father had given Him. "In that same hour Jesus answered and said unto the Chief Priests and captains of the temple, and to the multitudes, and to the elders, which were come to him, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me: ye stretched forth no hands against me: but the Scriptures must be fulfilled; this is your hour and the power of darkness." Here, again, Jesus showed that those who came against Him, could only succeed because the time was now come, when they were allowed to execute their wicked purposes, "that the Scriptures of the prophets might be fulfilled." Jesus Christ had now given Himself into the hands of His enemies: the disciples seeing this, and being perhaps afraid of sharing His fate, did the very thing they had lately thought impossible when their Lord had warned them of it. "Then all the disciples forsook him, and fled." "Then the band and the captain and officers of the Jews took Jesus, and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the High Priest that same year." It has already been said that the Romans had made Caiaphas High Priest instead of Annas. Annas had filled that office for eleven years, and ought to have continued in it as long as he lived: but the Romans, who had no regard to the Jewish Law, had made this change. The Jews, however, had a great respect for Annas as their rightful High Priest; and in spite of the Romans they still considered and treated him as such; and therefore, in the first place, they took Jesus before him, that he might advise them as to what was next to be done. As they were on their way, leading their prisoner, "there followed him a certain young man, having a linen cloth cast about his naked body": this young man felt sufficient interest in Jesus to follow Him; "but when," for some reason which we are not told, "the young men" who guarded the Lord, "laid hold on him," he gave a further proof of the fear which now prevailed amongst all the disciples and followers of Jesus; for "he left the linen cloth" upon which they had laid hold, "in their hands," and so escaping, "fled from them naked." This young man seems to have been clothed in the manner common to the poorer sort of people in those days. Even in later times travellers tell us, that in some places the Arabs only wear a large blanket or sheet, wrapped round them in a peculiar manner; and that the same thing is done in some parts of Palestine also. Annas, it would seem, sent Jesus at once to Caiaphas; no doubt fear of the Romans who had unlawfully deprived him of his dignity, prevented his exercising that authority, which by the law of God still belonged to him, and to him only: so he sent Jesus away at once. "Then they took him, and led him away to Caiaphas the High Priest. (Now Caiaphas was he, which gave counsel to the Jews, that it was expedient that one man should die for the people)." Jesus was then brought into the High Priest's house, where were assembled with him all the Chief Priests and Scribes; evidently waiting for the return of those whom they had sent out, under the guidance of Judas Iscariot, to take Jesus. Mean time, Peter and John had so far recovered themselves, as to venture to follow Jesus at a distance: for they really loved their Master, and were anxious to learn what would become of Him. "And Simon Peter followed Jesus afar off, unto the High Priest's palace, and so did another disciple: that disciple was known unto the High Priest, and went in with Jesus into the palace of the High Priest." "That disciple" here spoken of, was John, who himself gives us the account of the matter. He was in some way known to Caiaphas, and was therefore allowed to go into the palace. "But Peter stood at the door without." John, who had been admitted into the High Priest's palace, was not one of those selfish people who care only for their own comfort: he thought of Peter standing outside, and went out and spake unto the young woman, who, according to the custom of the Hebrews, kept the door or acted as porter; and in consequence she "brought in Peter," who joined the servants and attendants: "and when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them, and warmed himself at the fire; and sat with the servants to see the end." Though the month Abib, which answers to our April, is very much warmer in Palestine than it is here, still the nights are often very cold; and a gentleman who travelled in Galilee tells us, that even in the month of May, an Arab chief who entertained him, had a fire lighted in a ruined building for them to sit by, because it was cold. The fire now kindled by the attendants, though in the same hall, was no doubt at some distance from that part where Jesus was standing before the High Priest; whilst John, being known to Caiaphas, was probably standing much nearer to his beloved Master. "The High Priest then asked Jesus of his disciples, and of his doctrine. Jesus answered him, I spake openly to the world; I ever taught in the synagogue and in the temple, whither the Jews always resort; and in secret have I said nothing"; that is, He had said nothing in secret contrary to what He had taught in public, and therefore instead of now answering such questions, Jesus referred Caiaphas to those who, having heard Him, were able to bear witness as to what He had said. "Why askest thou me? ask them which heard me, what I have said unto them: behold, they know what I said. When he had thus spoken, one of the officers which stood by struck Jesus with the palm of his hand (or with a rod which he held in his hand), saying, Answerest thou the High Priest so?" Jesus quietly rebuked this man, showing that if he had said or done what was wrong, the officer should have accused Him of it in a proper way, and not have struck Him, contrary to the law, which forbids any one to be treated as guilty until proved to be so. "Jesus answered him, If I have spoken evil, bear witness of the evil; but if well, why smitest thou me?" The Jews knew very well that they could not ask the Romans to put Jesus to death, unless they could find some fault to lay to His charge: they must get persons to witness or declare, that He had done things for which He deserved to die; and they well knew that no one could with truth do this. Therefore, "the Chief Priests, and elders, and all the council, sought false witness against Jesus to put him to death; but found none" to answer their purpose: "yea, though many false witnesses came, yet found they none," whose testimony would be sufficient: "for many bear false witness against him, but their witness agreed not together." No man could be put to death unless two witnesses gave testimony as to his guilt: if witnesses speak the truth, their testimony must be the same: but naturally when witnesses tell lies, one will say one thing and one another, and therefore the words of these men who spake against Jesus, "agreed not together." The sin of the Chief Priests and elders was very great; they _sought_ for false witnesses: unhappily, there never is any difficulty in finding men who care so little for what is right, that for a bribe or reward they are ready to tell lies; but if liars are the children of the Devil, what must those be who _encourage_ them, and almost force them to speak untruly? "Thou shalt not bear false witness against thy neighbour," is one of the commandments: let us be very careful not to break this commandment, even unintentionally. We may not _mean_ to say what is _not_ true, and we may not _mean_ to make mischief; but we shall certainly do both, unless we are very careful always to repeat _exactly_ what we see or hear, _adding_ nothing, and _leaving out nothing_. Even the manner or tone of voice in which anything is said or done, makes a difference. For instance, things may be done or said in fun, and there may be no harm in them; but if you repeat them, as if they were done or said in earnest, they may appear very wrong; and so you will cause people to be blamed, and thought ill of, when they do not deserve it. There is, perhaps, no commandment which we all break more frequently than the ninth--not wilfully; few, it is to be hoped, would act so wickedly as to do that; but from carelessness: by chattering about other peoples' concerns; repeating things when we are not _sure_ they are true; telling tales; and so on. Our God is a God of truth: we are told that He loves truth in the inward parts, that is, in the heart; and therefore if we love Him, we shall always speak the truth from the heart, and be very careful to tell the whole truth, and nothing but the truth, even in the smallest matters. The perfect truth that God requires, forbids deceit of all kinds. We may deceive others by our actions, and even by our silence; but let us ever remember, that all deception is in the eyes of God as the sin of lying, that sin which is an abomination to the Lord. Chapter XXXVI.--JESUS CONDEMNED BY CAIAPHAS. "At the last came two false witnesses." They did not mean to speak the truth; all that they wished was to please the Priests, who, far from desiring them to speak truly, only wanted something to be said, which would give them an excuse for having Jesus put to death. The two witnesses who now came before them, furnished them with the pretence they sought for: these men "bare false witness against him, saying, We heard him say, I am able to destroy the temple of God, and to build it in three days. I will destroy this temple that is made with hands, and within three days I will build another made without hands." Now this is an instance of bearing false witness, by misrepresenting the words spoken, and twisting their meaning to something which they were never intended to express. We have read that Jesus did say in reference to His own body, "Destroy this temple, and in three days I will raise it up." The Jews did not understand what He meant; but that did not justify these witnesses in what they now said, for Jesus had _not_ said, "I _will_ DESTROY this temple," nor had He said one word of "_building_." These witnesses meant to make it appear, that He had said that He would destroy the temple so dear to the Jews, and that in three days He would _build_ another. "But neither so did their witness agree together." The Priests and elders were, however, too anxious to condemn Jesus, to be particular about that; for to speak disrespectfully of the temple was looked upon as blasphemy, and blasphemy was a crime to be punished with death. Blasphemy is really speaking disrespectfully of the Majesty and Power of the Almighty--Father, Son, and Holy Ghost; and ascribing to man that power which belongs to God alone. After these two false witnesses had spoken, "the High Priest arose, and stood up in the midst, and asked Jesus, and said unto him, Answerest thou nothing? what is it which these witness against thee?" Our Lord would make no reply to charges which even His enemies must have known to be false; and therefore He "held his peace, and answered nothing. Again the High Priest asked him, Art thou the Christ, the Son of the Blessed? I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." To "adjure" was to call upon a person to speak the truth in the Name of God. Any one so _adjured_ was looked upon as bound by the most solemn oath to speak the whole truth. When, therefore, the High Priest called upon Jesus in this solemn manner to say whether He really was the promised Messiah, the Son of God, our Lord kept silence no longer; but in an equally solemn manner answered the question, adding words spoken by the prophet Daniel--words always understood by the Jews to be a prophecy respecting the Messiah: therefore, by applying this prophecy to Himself, Jesus declared most plainly that He was indeed the Messiah. In His answer to the High Priest, as to whether He was the Christ, the Son of the Blessed God Almighty, Jesus used the Jewish form of saying that what had been stated was true. "Jesus saith unto him, Thou hast said"; and then He added, "I am: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." "Then the High Priest rent his clothes, saying, He hath spoken blasphemy." The High Priest had asked his solemn question without any intention of believing the answer: he must have felt sure what the answer would be, and therefore he had asked the question, that he might be able to accuse Jesus of claiming for Himself, a man, the honour due to God alone. To show his grief and horror at such a dreadful sin as blasphemy, he, according to the Jewish custom, rent his robe. Then appealing to those around him, Caiaphas asked, "What further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye?" There could be no doubt of the answer to such questions. The Priests, and Scribes, and elders were bent upon destroying their victim; and gladly seizing the opportunity now given them by the High Priest, "They answered and said, He is guilty of death,"--that is, He is guilty of a crime which the Law of Moses orders to be punished with death. "And they all condemned him to be guilty of death." The Priests and elders had now accomplished their work, as far as they were concerned; but its final execution did not rest with them. Judæa was a Roman province, and as such the Jews could put no man to death without the permission of the Roman governor, who was at that time Pontius Pilate. To obtain Pilate's consent was the next step to be taken; and that the Jews determined to set about as soon as possible in the morning. It was now about midnight of the Thursday--the day on which Jesus had eaten the last Supper with His disciples. Some six or seven hours must pass before Jesus could be taken before Pilate, and this time the Jews occupied in ill using and mocking our innocent and holy Lord. The Priests and elders having passed sentence upon Jesus, now left Him in the hands of the attendants and soldiers, who, as we have said, passed the rest of the night in ill treating Him. "And the men that held Jesus mocked him and smote him: and some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy unto us, thou Christ, Who is he that smote thee? and the servants did strike him with the palms of their hands." To spit upon a person, was the greatest affront and indignity that could be offered by one man to another: it signified the utmost scorn and contempt. Then, in mockery of our blessed Lord's claim to be the Messiah, the Son of God, He was blindfolded, and then desired to show His divine power, by telling the names of those who struck Him on the face. It is most painful to think of Jesus being so treated: for our sakes He bore meekly and patiently this savage treatment. He might with one word have put an end to it, and struck dead those who thus insulted Him. But these indignities were a part of the cup appointed for Him by the Father, and this cup He was ready to drink to the last drop, for the redemption of man. Should we not love the Lord in heart and in deed, for all that He has done and suffered for us? "And many other things blasphemously spake they against him." Thus passed the hours of this terrible night. All this time Peter sat in some part of the Palace; "and there cometh one of the maids of the High Priest, the damsel that kept the door, unto Peter: and when she saw Peter warming himself, she looked earnestly upon him," as if trying to remember where she had seen him before. Then she said to those around, "This man was also with him"; and, referring to Peter himself to confirm her statement, she asked, "Art not thou also one of this man's disciples?" We may well believe that Peter was horrified at the treatment he had seen inflicted upon his Master; and most probably, in spite of all Jesus had said, Peter was disappointed at His not taking some signal measures to check His persecutors. This for a time weakened his faith, and made him fearful that if he confessed himself to be a disciple, he might bring upon himself similar treatment, to that which Jesus was silently and calmly undergoing. In his perplexity and fear, therefore, he committed a fearful sin; for in answer to the damsel's question, "Art not thou also one of this man's disciples?" "he saith, I am not." But the damsel was not convinced, and presently said, "And thou also wast with Jesus of Nazareth, of Galilee." One departure from truth is sure to lead to another: and now Peter even pretends not to understand what she can possibly mean by charging him with being one of Christ's disciples: thus "he denied him before them all, saying, Woman, I know him not. I know not, neither understand I what thou sayest." Perhaps Peter now hoped that he had silenced his accusers, and should be left in peace; but he was shortly undeceived. "The servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself. They said therefore unto him, Art not thou also one of his disciples? He denied it, and said, I am not. One of the servants of the High Priest, being his kinsman whose ear Peter cut off," seems, however, to have recognized Peter as the person who did this act, and saith, "Did not I see thee in the garden with him?" What had been denied before was not likely to be confessed now. "Peter then denied again; and he went out into the porch; and immediately the cock crew." These three denials,--first, to the damsel; secondly, to the servants and officers; and thirdly, to the kinsman of Malchus,--which are related in the different Gospels, all took place much at the same time, and are therefore to be looked upon as one act: thus we see how every word spoken by Jesus on the subject of Peter's denial came true. He said that before it was time for the cock to crow at all, Peter would have denied Him three times; and this he had done, and the warning voice of the cock had been heard for the first time. If we resist the Devil, he will flee from us: if we give way to one temptation, we shall be more likely to fall again: so it was with Peter. "When he was gone out into the porch, after a little while another saw him, and said, Thou art also of them. And Peter said, Man, I am not. And another maid saw him, and began to say to them that stood by, This fellow was also with Jesus of Nazareth. This is one of them." Peter now added to his sin, "for he denied with an oath, I do not know the man,"--thus calling upon God as a witness to the truth of what he was saying. This was Peter's second denial of his Lord and Master. About an hour afterwards, when it was nearly three o'clock in the morning, Peter seems to have been again in the hall, where the soldiers were waiting with Jesus, until it should be time for them to take Him before Pontius Pilate, the Roman governor. Here the third denial took place. Before we go further, some little explanation is necessary. You know that in different countries, as in France, Spain, China, &c., the people speak different languages; so that without learning one another's language, the natives of different countries cannot talk to each other. But even in different parts of the same country, the people often pronounce their words in such a different manner as to make it almost a different language, so that the "dialect," or manner of speaking, in one province, would be hardly understood in another province of the same country. Even in England we have something of the same kind; and if you were to hear the people of Yorkshire or of Somersetshire talking to each other, you would not understand much of their conversation. Chapter XXXVII.--PETER'S THIRD DENIAL. When Peter had returned into the hall where Jesus still was, another man "confidently affirmed, saying, Of a truth this fellow also was him: for he is a Galilean." The Jews, who were natives of Galilee, used a different dialect to that of the inhabitants of Judæa; and this man, having heard Peter speak, at once perceived that he was a Galilean, and doubtless the follower of Jesus. But Peter at once said, "Man, I am not": he would not even now allow that he was a Galilean; but the fact was too plain; for his manner of speaking betrayed or showed that he was certainly a native of Galilee. They that stood by could not therefore be deceived, and said again to Peter, "Surely thou also art one of them, for thou art a Galilean: and thy speech agreeth thereto, for thy speech bewrayeth (or betrayeth) thee." Peter now went still further in his denial, and added to his sin; for getting frightened and angry, he allowed himself to use language sinful in itself. "Then began he to curse and to swear, saying, I know not the man: I know not this man of whom ye speak. And immediately, while he yet spake, the cock crew; the second time the cock crew. And the Lord turned and looked upon Peter." What a look must that have been! a look of reproach for Peter's sin; of grief for his sad fall mixed with love for His weak and erring follower. Such as it was, it went straight to Peter's heart; bringing all things to his memory, and making him feel deeply the sin he had committed against One, whom he did truly love; though under temptation, he had acted very contrary to what that love demanded from him. But the Saviour's look awakened all Peter's better feelings: "And Peter remembered the word of the Lord, how that he had said unto him, Before the cock crow thou shalt deny me thrice. Before the cock crow twice thou shalt deny me thrice. And when he thought thereon, he wept; he went out and wept bitterly." Peter's tears were tears of true repentance: we know this, because in future we find him no longer confident in himself, and boasting of his love, but humble, and looking to God for strength; whilst he devoted his life to doing his Master's work, never letting the fear of man prevent his declaring the truth, as it is in Jesus. When we blame Peter for denying the Lord, let us remember that he sinned, _because_ he trusted too much in himself, and did not watch and pray as he ought to have done. This is a warning to us, not to do as he did. But let us also remember, that having sinned, he repented truly; and showed his repentance, by his changed conduct during the rest of his life. Here is an example for us to follow. This terrible night was over at last. "And straightway in the morning, as soon as it was day" (about four o'clock in the morning of Friday), the Chief Priests seem to have called the whole Council of the Sanhedrim together, to consult what was next to be done to secure their object: "they took counsel against Jesus to put him to death. And they led him into their council, saying, Art thou the Christ? tell us." Jesus had already answered this question before Caiaphas, and knowing their motive in repeating it, "he said unto them, If I tell you, ye will not believe. And if I also ask you, ye will not answer me, nor let me go." Jesus would not, however, allow them to suppose that He denied being the Messiah: and He therefore repeated the words, which they chose to call blasphemy, saying, "Hereafter shall the Son of man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. And they said, What need we any further witnesses? for we ourselves have heard of his own mouth." "Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the Chief Priests and elders, saying, I have sinned in that I have betrayed the innocent blood." Some feelings of sorrow and remorse for having given up an innocent man to be put to death, now led Judas to bring back the "reward of iniquity," and at once to confess his own sin, and bear witness to the innocence of Jesus. Perhaps he had a hope of thus saving Jesus from the fate which awaited Him: if so, Judas soon learnt, what many have learnt before and since, that it is easy to do wrong, but by no means easy to undo the wrong when done. Many of us, in a moment of passion or self-will, commit acts which embitter our whole future lives. Let the young beware, lest they bring upon themselves such life-long misery; they may truly repent and mourn, and God, for Jesu's sake, may forgive the sin; but the act itself, and its bitter consequences, can never be undone. The Priests and elders cared not whether Jesus was innocent or guilty, so as they could treat Him as if He _were_ guilty. His holy life, His heavenly teaching, showed them their own sinfulness, and therefore it was _because_ He was good, that they sought to destroy Him. Neither did they care for Judas's sufferings: they had gladly profited by his sin, and given him the reward agreed upon: now that they had got from him all that they wanted, they cared not what became of the miserable sinner. And this is often the case amongst men, who to gain something they want, persuade others to do wrong. Those who have sinned to help them, may afterwards be filled with remorse and misery; but they will meet with neither help nor pity from those who led them into sin. Like the Priests, they will say, What is that to us? In vain did Judas look for pity from his partners in guilt; the unfeeling answer of the Priests was, "What is that to us? see thou to that." Had Judas repented truly, he would, like Peter, have gone out and wept bitterly, and sought forgiveness of his Lord; but, unable to bear the feeling of remorse which lay heavy upon his heart, he committed a crime for which there is no repentance: "he departed, and went and hanged himself, and falling headlong, he burst asunder in the midst, and all his bowels gushed out." What may be the exact meaning of this passage, it is difficult to say; but it is certain that Judas perished in some remarkable and dreadful manner. After Judas had departed from the Council, leaving the money behind, "the Chief Priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood." The Jews considered it unlawful to put into the treasury of the temple, any money which had been got by taking away life. The executioners, whose duty it was to put criminals to death, were not allowed to make any offering to the treasury, because the money that they gained was looked upon as the price of blood. These Priests, who were ready to break a positive commandment by putting an innocent person to death, would not break the Law in a small matter. The fact is, that by this time the religion of the Jews had become a mere form: they made a great fuss about observing ceremonies and customs, which required no self-denial; but they did not care to obey the Will of God, when it interfered with their own wishes and inclinations. They had had no scruple in buying the life of an innocent man, but they would not put the price of his blood into the treasury. So "they took counsel," or consulted together, as to what should be done with the silver pieces, "and bought with them the potter's field, to bury strangers in." By "strangers" was probably meant Jews, who came from distant parts of the country, or from some of the nations through which Jews were scattered: these people had, of course, no burial-place of their own in Jerusalem, and therefore this field was bought, in order that any foreign Jews, who died in the city, might be buried there. The potter's field lay to the S.E. of Jerusalem, on the other side of the brook Gihon. From this time, this field was called "Aceldama," a Hebrew word, meaning the Field of Blood: now the Christians in those parts call it "the holy field." This buying of the field, was foretold 457 years before, in the time of Ezra. "Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; and gave them for the potter's field, as the Lord appointed me." This prophecy is not, however, to be found in the book which we call by the name of Jeremiah, but in that of Zechariah (xi.), another of the prophets. The Jews had an old custom of dividing the Scriptures of the Old Testament into three parts. The First Part, called "the Law," contained the books of Moses and those of Kings and Chronicles: the Psalms formed the Second Part: and the Third Part contained the writings of the prophets. As this Third Part began with the prophecies of Jeremiah, the whole division was often called by his name; and thus any words spoken by another prophet, might be said to be in Jeremy or Jeremiah. The Priests and the whole Council of the Sanhedrim had condemned Jesus to death, for what they called blasphemy; and the next step was to get Pilate's permission to execute the sentence. "And the whole multitude of them arose, and bound Jesus, and when they had bound him, they led him away from Caiaphas unto the Hall of Judgment, and delivered him to Pontius Pilate the governor: and it was early," probably about five o'clock in the morning. "And they themselves went not into the Judgment Hall lest they should be defiled; but that they might eat the Passover." These Jews were _preparing_ to eat the Passover, in the evening of that day, Friday; but Jesus and His disciples had eaten it the evening _before_; that is, on Thursday. This difference needs some explanation. We divide our year into 12 months, some of 30 days, and some of 31, whilst, as a general rule, February has only 28. The earth on which we live goes round the sun in 365 days and 6 hours, all but a few minutes. By "the day" we mean 24 hours, or what we call a day and a night. Our 12 months, therefore, contain the 365 days; but the extra hours are unaccounted for. Now in four years the 6 extra hours amount to 24--another day: and therefore every fourth year February has an additional day to provide for them. The year in which February has 29 days is called "Leap Year," because we seem to leap over a day. For instance, suppose Christmas Day to be on Saturday one year, it would naturally fall on Sunday the next year: but if it were Leap Year, it would leap over Sunday and fall upon Monday instead. Our year is called a Solar Year, because it is regulated by the course of the earth round the sun, and _Sol_ is the Latin word for the Sun. The Jews, on the contrary, divided their year according to the course of the Moon, which goes round the Earth in something more than thirty days. Theirs was a Lunar Year, because _Luna_ is Latin for the moon. The twelve months amongst the Jews had not the same fixed number of days every year, because they reckoned the month to begin when the new moon first appeared. This practice often led to mistakes, so that what ought to have been the 14th day of any month was frequently called the 15th, or the 13th. Something of this kind seems to have taken place at this time: so that whilst Jesus and His disciples ate the Passover on the evening of the right day, the 14th of Nisan or Abib (answering to the end of March with us), many of the Jews celebrated the feast on the next day, calling that the 14th, though it was, in reality, the 15th. Chapter XXXVIII.--JESUS SENT BY PILATE TO HEROD. Whatever might be the cause, it is plain that the Priests and elders were preparing to keep the Passover, on the evening _after_ that on which Jesus had eaten it with His disciples: and that lest they should be defiled and rendered unclean according to the Law, they would not enter the Judgment Hall, which was full of Roman soldiers. Any Jew who (in one of the many ways) became unclean, could not partake of the Feast of the Passover: and it was even held, that upon occasions of such peculiar holiness, mixing with the Gentiles or heathens, made a Jew unclean; therefore, to avoid all risk, they went not in. They did not consider that all the laws about purity and uncleanness, were only meant to show the necessity of being pure and holy in thought, word, and deed; and that their persecution of an innocent being, rendered them far more unclean in the sight of God, than any ceremonial defilement could possibly do. But it was ever so; they paid more attention to outward forms than to real holiness and goodness. Let us beware never to fall into the like fatal sin. As the Jews would not go into the Judgment Hall, "Pilate then went out unto them, and said, What accusation bring ye against this man?" Instead of naming any crime of which their prisoner had been guilty, the Jews merely answered, "If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law." This was not at all what the Jews wanted, and they "therefore said unto him, It is not lawful for us to put any man to death." Some writers think that the Jews were _not_ deprived of the power of putting to death criminals found guilty according to their law; but that at the time of this holy feast, it was _not lawful_ for them to put any man to death. In any case, in all this we see the hand of God; "that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die." "And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying that he himself is Christ a king." In answer to Pilate's desire to know the crime of which they accused Jesus, the Jews said not one word about blasphemy, for which alone the Sanhedrim had condemned Him to be deserving of death: they knew very well that Pilate would take no notice of such a charge as that, for he, being a heathen, would care for none of these things; and therefore, by a very false representation of what Jesus _had_ said, they now tried to make Pilate believe that Jesus claimed to be king of Judæa; and that He endeavoured to pervert or turn the nation from paying any obedience to the Emperor of Rome. Such a charge as this could not be disregarded by a Roman governor; for the Romans would not tolerate anything like revolt or sedition in their conquered provinces. "Then Pilate entered into the Judgment Hall again, and called Jesus, and Jesus stood before the governor, and the governor asked him, saying, Art thou the king of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me?" The meaning of this question was, Dost thou ask this question of thyself, from a real wish to know whether I am the Messiah so long expected by the Jews? or have others laid it to my charge as a crime, that I have declared myself to be that Christ their king? "Pilate answered, Am I a Jew?" meaning that as he was not a Jew, he was not likely to know or care whether Jesus was the Messiah or not; and then he called upon Jesus to tell him for what crime He had been delivered up by His own countrymen, who had thus plainly shown that they did not believe Him to be their Messiah. "Thine own nation and the Chief Priests have delivered thee unto me: what hast thou done?" Jesus in his answer, showed Pilate, that, declaring Himself to be a king, could be no crime against the Roman Emperor, as He neither claimed nor sought for power upon earth: if He had done so, His followers would have fought for Him. "Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate, therefore, said unto him, Art thou a king then?" that is, dost thou really mean that thou art a king? "Jesus answered, and said unto him, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." Jesus here states again the nature of His kingdom. It was founded only upon truth. His conquests were to be only over falsehood and sin. He came into the world on purpose by His words to bring men to believe all that God had said, and to do His Will in all things; such were to be His subjects. He came to win the _hearts_ of men, and rule and govern them. Such a kingdom could in no way interfere with the dominion of Cæsar, or any other earthly sovereign. On the contrary, those whose hearts are ruled by Christ, will be the most obedient subjects to the powers that be. Pilate was evidently convinced by the words of Jesus, that He could in no way be found guilty of stirring up the people to disobey Cæsar, but before he told the Jews this, he put to our Lord the question, "What is truth?" that is, what dost thou mean by that truth, which will make every one hear Thy words. Had Pilate asked this important question with a sincere desire to _know_ the truth, it would have been a happy day for him; for the truth which Jesus would have taught him, is the only thing to give real happiness in life or death. But Pilate did not even wait for an answer, for when "he had said this, he went out again to the Jews, and saith unto the Chief Priests and to the people, I find no fault in this man; I find in him no fault at all." Thus did the Roman governor, a heathen, bear witness to the blamelessness of our blessed Lord; but the Jews, determined on the death of their victim, would by no means accept such a sentence. It is plain from all that follows, that though Jesus remained in the Hall, He was so placed as to be able to hear all that was said outside. "And the Chief Priests accused him of many things: but when he was accused of the Chief Priests and elders, he answered nothing. Then said Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word. And Pilate asked him again, saying, Answerest thou nothing? Behold how many things they witness against thee. But Jesus yet answered nothing: insomuch that the governor marvelled greatly." Men are in general eager enough to say all they can in their own defence, especially when conscious of their innocence: well, therefore, might Pilate be astonished at the calm and dignified conduct of one accused of so many crimes; and whom even he held to be guiltless. But our Lord's behaviour was thoroughly consistent with His character, and with His work. When He had an opportunity of declaring the great truth that he was the Son of God, the Messiah, then He spake boldly before the Priests and the Council, as well as to Pilate: but now, when the Jews were saying all manner of evil falsely against Him, He treated their charges with the silent contempt they deserved. But this seems to have increased the rage of His accusers, "and they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place." It was true that Jesus had taught throughout the whole land of Judæa: but the Jews wished to make Pilate believe that his object was to stir up the people to rebellion against Cæsar, and other crimes: whereas all He did was to stir up the people to believe in Him as the Messiah, and to turn to God with all their hearts, and keep His commandments. Pilate was greatly perplexed what to do; he could not but see that Jesus was innocent, and he had not strength of mind to do his duty conscientiously, without any fear of what man could do unto him: he was, therefore, too glad of an opportunity of throwing the responsibility of passing sentence upon another; and when he heard the Jews thus speaking of Galilee, "he asked whether the man were a Galilean." In Galilee our Lord had dwelt from childhood, and as a resident in that province, He was subject to the authority of Herod Antipas, appointed by the Romans to be king of Galilee. "And as soon as Pilate knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time," in order to keep the Passover Feast. Herod being acquainted with the Jewish religion and customs, would be better able to judge between Jesus and His accusers; and thus his opinion might help Pilate in deciding upon the case. Herod Antipas (who had caused John the Baptist to be beheaded) was, we are told, exceeding glad to see Jesus: he had long been desirous to see One, of whom he had heard many things; "and he hoped to have seen some miracle done by him." It does not seem that Herod wished to see Jesus from any good motive, or from any desire to _learn_ of Him, but simply out of curiosity: he was, therefore, disappointed. Jesus worked no miracle, neither would He give any account of what He had done and taught. Herod "questioned with him in many words; but he answered him nothing. And the Chief Priests and Scribes stood and vehemently accused him," as they had done before Pilate. Herod was probably provoked by our Lord's silence: at any rate, he allowed Him to be ill treated, and himself joined in showing contempt for His claims to be a king: for in ridicule, "Herod with his men of war set him at nought, and mocked, and arrayed him in a gorgeous robe, and sent him again to Pilate." Chapter XXXIX.--JESUS CONDEMNED. St. Luke tells us, that "the same day Pilate and Herod were made friends together: for before they were at enmity between themselves." "Enmity" means just the contrary to friendship: Pilate and Herod had quarrelled, as the different governors throughout the Roman provinces were very apt to do. The Bible does not tell us the cause of this enmity; but from other histories we learn, that some time before this, Pilate had dedicated some shields of gold to the Emperor Tiberius, and placed them in the palace called Herodium, built by Herod the Great. The Jews looked upon this as an insult to their religion, and with Herod's permission, sent messengers to Rome, to petition the Emperor to order these shields to be removed. This caused a quarrel between Herod and Pilate: but when the latter, not wishing to help the Jews in condemning Jesus, sent Him to Herod, the king, considering this as an acknowledgment of his authority, was pleased; and willing again to become friends with the Roman governor. The Herodium was a very large palace, consisting of two separate buildings, one called Cæsareum and the other Agrippeum: it stood near the temple. It is probable that Pontius Pilate inhabited one of the buildings, and Herod the other, so that Jesus was not long gone. Pilate, seeing that Herod had pronounced no sentence against Jesus, was still more unwilling that He should die: he was, however, too much afraid of the people to act as a just Judge should have done, and set the prisoner at liberty; so he thought that, if he offered to punish Him in some way, he might satisfy the Jews, and yet save the life of his innocent prisoner: to propose to punish Him at all was unjust; but even this expedient availed nothing, as we shall see. Herod having sent Jesus back, it was necessary that Pilate should take some further steps. "And Pilate, when he had called together the Chief Priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him. No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him." There was a custom amongst the Jews at this time, that at the Feast of the Passover the Jews might claim any one of the criminals then under sentence of death for their crimes. Whoever the Jews chose was to be set at liberty: this custom appears to have been introduced by some Roman governor of Judæa, in order to gain favour with the Jews; who were thus allowed to choose one amongst the prisoners to be pardoned. "Now at that feast the governor was wont to release unto the people a prisoner, whom they would; and they had then a notable prisoner, called Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. And the multitude, crying aloud, began to desire Pilate to do as he had ever done unto them. (For of necessity he must release one unto them at the feast.)" "Therefore, when they were gathered together, Pilate said unto them, Ye have a custom, that I should release unto you one at the Passover: Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? Will ye therefore that I release unto you the King of the Jews? For he knew that the Chief Priests had delivered him for envy." The Roman governor saw truly that it was to gratify private passions alone, that the Chief Priests had brought Jesus before him; and, hoping that the people might be more just, he offered them a choice between Jesus and one of the greatest criminals then in prison: a man who had committed the very crime, which the Priests pretended that Christ was trying to stir up the people to commit; who, in the prosecution of his designs, had committed the murder; and who was also a robber: his evil deeds had been many; and many must have suffered from his wickedness and violence. Well might Pilate hope, that the contrast between such a man and Jesus, Whose whole life had been spent in going about doing good, would have inclined the people to demand His liberty, and leave Barabbas to the fate he had so justly deserved. But no; "the Chief Priests and elders persuaded the multitude that they should ask Barabbas and destroy Jesus. And they cried out all at once saying, Away with this man, and release unto us Barabbas." One reason why Pilate strove anxiously to release Jesus was, that during the night his own wife had some remarkable dreams concerning our Lord: what they were, we are not told; but they had convinced her that He was an innocent and righteous man, and that it would be a sin to allow any harm to befall Him. Therefore, "when Pilate was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man": nothing, that is, in the way of punishing or harming Him; "for I have suffered many things this day in a dream because of him." "Pilate the governor therefore, willing to release Jesus, answered and spake again to them, and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Then cried they all again, saying, Not this man, but Barabbas. And Pilate answered and said again unto them, What will ye then that I shall do with Jesus which is called Christ? unto him whom ye call King of the Jews? And they cried out again, Crucify him; they all say unto him, Crucify him, Crucify him, Let him be crucified." Pilate made another effort to save Jesus, by reminding the people of His innocence; and in answer to their savage cry, "Crucify him, Crucify him," he "said unto them the third time, Why? what evil hath he done? I have found no cause of death in him: I will therefore chastise him and let him go. And they cried out the more exceedingly, Crucify him. And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the Chief Priests prevailed." Pilate could stand out no longer; the people showed symptoms of breaking out into a riot, which at that moment would have been a serious matter; as there were an unusual number of Jews assembled for the Passover, and Pilate had not soldiers enough to keep order, if the people should make a disturbance. If anything like a riot had occurred, the Emperor Tiberius would probably have considered Pilate to blame; and would certainly have deprived him of his office, and most likely of his life also. Pilate had not that fear of God, which admits no fear of man; neither was his wish to save Jesus strong enough to make him risk his life to deliver Him. As a heathen, the life of one man would seem to him of little consequence; but whilst he gave way to the clamours of the Jews, he performed a symbolical action, whereby he testified that Jesus was innocent, and that he, Pilate, did not consent to His death, though forced to allow it. For "when Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person; see ye to it. Then answered all the people, and said, His blood be on us, and on our children." Fearful words in the sense in which they uttered them! meaning, that if Jesus was innocent, they were quite willing that the punishment for putting him to death should rest upon them and upon their children. Little did they foresee how dreadful would be that punishment; and how severely they and their descendants would suffer, in consequence of the crime they were wilfully committing. In one sense, we may all pray that "His blood may be on us and on our children"; even as the blood of the paschal lamb upon the door-posts turned aside the visit of the destroying angel. In regard to Pilate's action on this occasion, we must recollect that it was ordered by the Law of Moses, that if a man were found dead in a field, and it was not known who or what had killed him, the elders of the nearest city should sacrifice a heifer, or young cow, with particular ceremonies: after which they should wash their hands over the slain beast, and declare solemnly before God, that they had had no hand in the death of the man, and that they knew not by what means he had met his death. In imitation of this custom, Pilate now washed his hands; meaning thereby to show that, if Jesus were put to death, he was no party to His death. But even in this Pilate was mistaken; for to allow a bad action to be committed, when we can prevent it, is to incur the guilt of it. As governor, Pilate might have refused to allow Jesus to be slain, and it was his duty to do so: had a riot followed, he could have been in no way guilty in the sight of God: but Pilate, being a heathen, did not consider the matter in this light. Do not many Christians, who should know better, act upon the same principles as those which influenced the Roman governor? They know some particular act to be wrong, and yet it seems so expedient, so likely to be useful in some way or other, that they do it. Then, again, they perceive that they ought to do something which may bring trouble upon themselves, or displease some one whose favour they wish to gain, and therefore they leave such action undone. "Pilate, willing to content the people," and put an end to the tumult, "gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired." Chapter XL.--JESUS CONDEMNED BY PILATE. "Then Pilate therefore took Jesus, and scourged him." This was a very unnecessary piece of cruelty practised by the Romans; whose custom it was to scourge, or whip with cords, every criminal condemned to death. We must now think of our blessed Lord, with His back all cut and bleeding from the stripes laid upon Him, aching and smarting all over; then we must remember that this was the punishment of _our_ sins, which He bore, and that, "with his stripes we are healed." Shall not such thoughts stir us up to show our love for Him, Who, out of His wondrous love for us, bore all these tortures? "And when Pilate had scourged him, he delivered Jesus to their will, to be crucified." "Then the soldiers of the governor took Jesus, and led him away into the common hall, called Prætorium"; where fresh insults and sufferings were inflicted upon the holy Jesus, the Messiah: for "they call together the whole band of soldiers," and in mockery and ridicule for His having styled Himself a king, "they stripped him" of his own clothes, "and put on him a scarlet or purple robe," (for the same word signifies both colours,) and then made a crown or wreath, by twisting together some branches of a prickly plant. "And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand," to represent the sceptre, carried by kings. When the soldiers had thus arrayed our Lord, in ridicule of His claim to be a king, they went a step further, and in derision, "they bowed the knee before him, and worshipped him, and mocked him, saying, Hail, King of the Jews!" Not satisfied with this mockery, "they smote him with their hands. And they spit upon him," to show the greatest possible degree of hatred and contempt; "and took the reed, and smote him on the head"; thus driving the thorns into Him, and so increasing His sufferings. All this He bore for us; and all He asks in return is, that we should take Him for our King, so as to let Him reign in our hearts, and rule our lives. Pilate made another attempt to save the life of Jesus; he probably hoped, that if the people saw Him bleeding and suffering, they would feel pity, and be ashamed of so treating a man, declared to be innocent, and known to all as going about doing good. "Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!" The Priests, however, were determined that nothing should save the life of their victim, and "therefore, when the Chief Priests and officers saw him, they cried out, saying, Crucify him, Crucify him." Pilate finding all his efforts vain, and being still afraid to offend the Jews, "then saith unto them, Take ye him, and crucify him: for I find no fault in him." As if he had said, If you are determined to crucify Him, do it; but remember it is not my doing, "for I find no fault in him." "The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God." The Jews now changed their ground of accusation, and simply named the sin of blasphemy, as the cause for which their Law required our Lord's death. "When Pilate therefore heard that saying, he was the more afraid": the heathen governor had clearly seen that Jesus was no common man: if He were put to death for declaring Himself to be the Son of God, He would probably suffer for saying what was _true_; and though Pilate, as a heathen, had no knowledge of the nature and power of the Lord God Almighty, he was afraid to crucify One, whom he believed to be the Son of God. Hesitating and perplexed, Pilate "went again into the Judgment Hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin." Jesus meant to tell Pilate, that no earthly Ruler or Governor could have power to put Him to death, unless it had been the Will of God, who dwells in Heaven above, that He should suffer whatever the Jews chose to do to Him. The Jews had cruelly and unjustly persecuted Him, and in spite of His acknowledged innocence, had treated Him as the worst of malefactors: and therefore Jesus told Pilate, that the sin of the Chief Priests and others in insisting upon His death, was far greater than the sin of Pilate in giving way to them, in order to prevent a tumult amongst the people. The words spoken by Jesus, His whole conduct and manner, so totally unlike that of a guilty person, convinced Pilate more and more, that He had _not_ "spoken _blasphemy_" in declaring Himself to be the Son of God; and "from thenceforth he sought to release him." To prevent the escape of their innocent victim, the Jews now returned to their original charge of treason and rebellion against the Roman Emperor, "and cried out, saying, If thou let this man go, thou art not Cæsar's friend; whosoever maketh himself a king speaketh against Cæsar." Tiberius, who at that time was Emperor of Rome, was a suspicious and cruel tyrant; and would have punished with death any governor, supposed to have spared the life of a man, who had set himself up to be a king in any of the Roman provinces. Pilate, therefore, did not dare to give the Jews any excuse for thus complaining of him to Tiberius: so "when he heard that saying, (If thou let this man go, thou art not Cæsar's friend,) he brought Jesus forth," from the Judgment Hall into which the Jews would not enter, "and sat down in the judgment seat, in a place" outside, "that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the Passover, and about the sixth hour: and he saith unto the Jews, Behold your king! But they cried out, Away with him, away with him, crucify him! Pilate saith unto them, Shall I crucify your king? The Chief Priests answered, We have no king but Cæsar. Then delivered he him therefore unto them to be crucified." As St John's account of the hour at which the crucifixion took place appears to differ from that named by the other Evangelists, it may be well to explain why St. John says, "the _sixth_ hour," and St. Mark "the _third_." St. Matthew, St. Mark, and St. Luke, speak according to the Jewish mode of computing time. The Jews reckoned the day to begin at one sunset, and end at the next; so that their night came before the day, instead of after, as with us. From sunset, (about 6 o'clock of our time,) they divided the night into four equal portions or watches, of three hours each. The First from 6 o'clock P.M. to 9 o'clock; the Second from 9 P.M. to 12 o'clock, or midnight. The Third watch, called also the First Cock Crowing, ended at what we call 3 o'clock A.M.; and the Fourth and Last, called the Second Cock Crowing, at our 6 o'clock A.M. The next hour after 6 o'clock was called the 1st hour, and so on; the 3rd hour answered, therefore, to our 9 o'clock A.M.: and this was the hour at which St. Mark states that they crucified Jesus. It must be remarked, that the Jews also divided their day into four portions, calling each by the name of the hour at which it began: thus the 3rd hour, being the beginning of a portion, would include the other two hours in that portion. In this manner, the 3rd hour, our 9 o'clock, would include the 4th and 5th hours, or our 10 and 11 o'clock. Then the 6th hour, answering to our 12 o'clock mid-day, would extend to 3 o'clock, the 9th Jewish hour, and so on. St. John, on the other hand, reckoned the time according to the Roman and Asiatic mode, still used by us. Thus the day, as spoken of by him, began at midnight; and therefore, his 6th hour was our 6 o'clock in the morning, or 6 o'clock P.M. But the Romans also divided their time into watches of three hours each, speaking of the whole three hours under the name of the hour with which the watch began. Thus the 6th hour, or 6 o'clock A.M., would include all the time up to 9 o'clock, which according to the Romans was the 6th hour, and according to the Jews the 3rd hour. St. John further says, that it was "_about_ the sixth hour when they crucified him"; now _about_ may mean a little before, or a little after, the time mentioned; and therefore, we find that all the Apostles mean the same thing; viz., that Jesus was crucified soon after 9 o'clock in the morning. The following table may help us to understand clearly the time at which the different events happened; beginning with the Passover, which Jesus ate with His disciples:-- --------------------+---------------------+----------------------- | | Our Time. | Jewish Time. | Events. | | Thursday, probably | | about 5 o'clock. | Evening. | Jesus eats the | | Passover. --------------------+---------------------+----------------------- 6 o'clock P.M. | End of Day. | 7 " " | First Night Watch. | Jesus on the Mount of | | Olives. 8 " " | | --------------------+---------------------+----------------------- 9 o'clock P.M. | Second Night Watch. | Jesus in Garden of | | Gethsemane. 10 " " | | Betrayed by Judas, | | and taken to Annas. 11 " " | | Taken before Caiaphas. --------------------+---------------------+----------------------- 12 o'clock Midnight.| Third Watch. | Peter's First Denial. | First Cock Crowing. | Jesus condemned by the | | Priests. 1 A.M. Friday. | | Abused by the | | Attendants. 2 " " | | Peter's Second Denial. --------------------+---------------------+----------------------- 3 o'clock A.M. | Fourth Watch. | Peter's Third Denial. | Second Cock Crowing.| 4 " " | | Jesus condemned by | | the Sanhedrim. 5 " " | | Taken before Pilate. --------------------+---------------------+----------------------- 6 o'clock A.M. | Romans' 6th Hour. | Jesus sent to Herod. | | Returned to Pilate. 7 " " | Jews' 1st Hour. | Crowned with thorns. 8 " " | " 2nd Hour. | Delivered to be | | crucified. --------------------+---------------------+----------------------- 9 o'clock A.M. | Jews' 3rd Hour. | Jesus crucified. --------------------+---------------------+----------------------- Chapter XLI.--JESUS CRUCIFIED. In reading the account of our blessed Lord's condemnation, it may seem strange to us that Pilate was ready to receive Him so early as five o'clock in the morning; though we can understand the Priests and the Sanhedrim sitting up all night, to accomplish their wicked purpose. But we must remember, that the Jews were at all times ready to make disturbances; and that as very great multitudes came into Jerusalem for the Passover, those who were in authority were obliged to be very watchful, so as to check the first symptoms of a riot: and no doubt they were doubly watchful now, remembering that when Jesus rode into the city, a few days before, all the people accompanied Him, shouting, and declaring Him to be that King, the promised Messiah. "And they took Jesus, and led him away. And after that they had mocked him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And he, bearing his cross, went forth into a place called the place of a skull, which is called, in the Hebrew, Golgotha." It was the custom of the Jews and Romans never to put condemned persons to death within the city walls. Golgotha was a hill outside the city, set apart for executions, and was, of course, an unclean and polluted place. It is thought that the name Golgotha was given to this hill because, in shape, it resembled a head or skull; and that for the same reason, the Romans called it Calvary: the Latin word so translated, meaning the same as the Hebrew word Golgotha. The Romans compelled those who were to undergo the terrible death by crucifixion, to carry their own cross to the appointed place. Thus we find Jesus "bearing his cross": but when we remember how our blessed Lord had passed the whole night, we shall not be surprised that He had no strength to carry a heavy cross of wood up a hill. Most likely He fell under the load; and those who led Him out saw, that faint and weary as He was, it was impossible for this part of His sentence to be carried out, and therefore, "they laid hold upon one Simon, a Cyrenian, who passed by, coming out of the country: him they compelled to bear his cross. And on him they laid the cross, that he might bear it after Jesus." "And there followed him a great company of people, and of women, which also bewailed and lamented him." Many of these, doubtless, had benefited by His miracles of healing, either in themselves or in their children; and all were grieved to see such cruelty practised upon One, who had ever gone amongst them doing good. Jesus, always mindful of others, and foreseeing the dreadful sufferings that would come upon the city in consequence of His death, "turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For, behold, the days are coming in the which they shall say, Blessed are the barren" (that is, the women who have no children to suffer). "Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry?" This is figurative language, meaning that the calamities about to fall on Jerusalem would be so dreadful, that the Jewish women, who considered it a great misfortune to have no children, would then be thankful, and considered blessed because they had none: and that, in the impossibility of escaping from their miseries, all people would be glad if the mountains could fall and crush them. Then Jesus reminded them, that if a green tree is quickly burnt up, a dry and withered one will be burnt much more quickly. In the Scriptures, good men are often compared to green and flourishing trees; and bad men to dry and barren ones. The meaning of our Lord was therefore, If God in His wisdom sees fit to let Me, who am holy and righteous in His sight, suffer such things as ye have seen; what think ye will He do to the wicked and unrighteous? Jesus was not crucified alone: it seems that at this time there were two criminals sentenced to a similar death. "And there were two other, malefactors, led with him to be put to death." In reading these words, we must be very careful to pause at the comma after other, because the meaning is, "and there were two other (persons, who were) malefactors, led with him," &c. Malefactors mean persons that have done evil. St. Matthew tells us that these men were thieves: probably some of those robbers who troubled Judæa at that time, carrying off cattle and whatever they could lay their hands upon, and often killing those who tried to defend their property. These men were justly condemned to death in punishment of their sins, and they were now led out to be crucified with the innocent and holy Jesus. The prophet Isaiah, speaking seven hundred years before of the Messiah, had said, "He was numbered with the transgressors"; "and he made his grave with the wicked." He was, indeed, "numbered," or considered to be one of the transgressors, fit only to share the fate of such. Literally was Isaiah's prophecy fulfilled, when Jesus was led out with two malefactors to die with them. "And when they were come to the place, which is called Golgotha, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they gave him to drink wine mingled with myrrh: but he received it not." St. Matthew mentions the vinegar and gall; St. Mark, the wine and myrrh. Some people have thought that both mean the same thing; but it is most probable that two separate mixtures were offered to Christ at this time. The Jews always gave wine, with myrrh in it, to the criminal about to be executed, to stupefy him, and make him less able to feel pain. The first draught of vinegar and gall was probably offered to Jesus in mockery. Any one expecting the usual stupefying draught, would be disappointed at getting another instead. Jesus submitted for our sakes to every suffering and insult inflicted by His persecutors, therefore He tasted the mixture; but when the stupefying draught was offered, "he received it not"; for He would do nothing to lessen His appointed sufferings, nor to render Him less able to pray to God. "And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left, and Jesus in the midst." "And the Scripture was fulfilled which saith, And He was numbered with the transgressors." Crucifixion was not only a most painful death, but it was also looked upon as a very shameful one; only to be awarded to the vilest criminals, in order to show contempt and hatred. Sometimes the criminal was merely bound to the cross with ropes, and there left to die of hunger and exposure. But our Saviour was actually nailed to the cross, according to the words spoken by King David, one thousand years before, "they pierced my hands and my feet." The manner of crucifixion was as follows: the cross of wood being laid upon the ground, the poor victim was laid upon it; and his arms being stretched out along the cross bar, a great nail was driven through the hollow of each hand into the wood: the feet were then crossed over each other upon the perpendicular part of the cross, and then a very long nail was forced through both into the wood beyond. There appears to have been under the feet a small ledge of wood, just to support them. The poor victim being thus made fast to the wood, the cross was raised up, and placed upright in a hole already prepared to receive it. The torture felt by the unhappy sufferer was most intense: the ledge beneath the feet did not prevent the weight of the body hanging from the hands, nailed to the upper part of the cross. The agony of such a position was beyond all that we can conceive; and this agony often lasted many hours, before death put an end to suffering. Such was the death Christ endured for us. Surely no one can think of all Jesus suffered at this time, without feeling the deepest grief, and shrinking with horror from the idea that we could have joined His enemies. And yet the Word of God tells us that, if we persist in sin, we "crucify the Son of God afresh, and put him to an open shame." We can all understand, that if we have taken a great deal of trouble, and put ourselves to inconvenience and even to pain, in order to do good to some person, it would be very grievous to see that person not a bit better or happier than he would have been, had we _not troubled_ ourselves about him. Then let us remember that Jesus Christ suffered and died that we might be taken into heaven. But we cannot go into heaven, unless we forsake our sins and try to obey God: if, therefore, we will not take the trouble to resist the Devil, all that Jesus has done and suffered will be of no use to us. Let us take care that He has not suffered in vain: let us pray for faith; that true and lively faith which will constrain us to repent, and love, and obey. Now let us turn our thoughts again to Jesus hanging on His cross, between those upon which the two thieves were fastened. It was the custom of the Romans, to cause a list of the crimes for which a malefactor was condemned, to be carried before him, or fastened to the instrument of his punishment. This was called his "accusation." In compliance with this custom, "Pilate wrote a title, and set up over his head his accusation written, and put it on the cross. And the writing was in letters of Greek, JESUS OF NAZARETH THE KING OF THE JEWS; and in Latin, THE KING OF THE JEWS; and in Hebrew, THIS IS JESUS THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin"; so that all strangers who did not understand Hebrew might also read this "accusation." Chapter XLII.--CHRIST ON THE CROSS. The Chief Priests were by no means satisfied with the superscription written by Pilate, for they persisted in believing that Jesus had no _right_ to be called King or Messiah. "Then said the Chief Priests of the Jews to Pilate, Write not, the King of the Jews; but that he said, I am king of the Jews": an alteration which would have made it appear that He had been justly punished by the Romans, for claiming a power to which no one had any right in the Roman provinces. "Pilate answered, What I have written, I have written." This was a common mode of expression, meaning that a thing was done, and could not be undone. Probably Pilate wrote this title on purpose, knowing that the Jews would not like it; for he was displeased with them for forcing him, as it were, to do what he felt to be wrong: at any rate, in this title he declared a blessed truth: even that the King of the Jews, the long-expected Messiah, the Son of God, was actually hanging on the cross, atoning for the guilt of man, and purchasing our pardon by the sacrifice of Himself. Let us remember this with such thankfulness and gratitude, as will lead us to love, so as to obey. Whilst Jesus was hanging in agony upon the cross, He prayed for those who had so cruelly persecuted Him. He had often taught the lesson of loving our enemies, and doing them good whenever we have the opportunity; and now He set us a most wonderful example of that love which we are to show to them. "Then said Jesus, Father, forgive them; for they know not what they do": well might He say of those who had delivered Him to be crucified, "they know not what they do." Little did they indeed consider the sin they were committing; still less did they know what blessings their sin would bring upon all mankind. But their ignorance was in a great degree wilful, and wilful ignorance must always be a great sin: they had, therefore, much need that Christ should pray for them, as now He did. By law, the executioners had a right to the clothes of their victim; and accordingly we read, "Then the soldiers, when they had crucified Jesus, took his garments and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout." "They said, therefore, among themselves, Let us not rend it, but cast lots for it whose it shall be. And they parted his raiment and cast lots, that the Scripture might be fulfilled which saith, They parted my raiment among them, and for my vesture they did cast lots. These things, therefore, the soldiers did:" according as David had spoken in the 22nd Psalm. Thus having finished the work of crucifixion, the soldiers, "sitting down" at the foot of the cross, "watched him there. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God." Had Jesus, indeed, been the worst of criminals, mocking or deriding Him thus, whilst He hung in agony upon the cross, would have been a most cowardly and brutal act: but these insults were borne patiently by One, who with a word could have silenced these mocking tongues, and have confounded all, by coming down from the cross, and leaving man's redemption for ever unfinished. Blessed be God, that no taunts or mockings could so move Him, Who suffered all for our sakes. We cannot wonder, that following the example of the Jewish priests and rulers, the heathen "soldiers also mocked him, coming to him, and offering him vinegar," or a light wine drunk by the common people, "and saying, If thou be the King of the Jews, save thyself. And they that passed by reviled him, and railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross. If thou be the Son of God, come down from the cross. Likewise also the Chief Priests mocking him, with the Scribes and elders, said among themselves, He saved others; himself he cannot save. If he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. Let Christ, the King of Israel, descend now from the cross, that we may see and believe." Would they have believed, if Jesus had indeed come down from the cross? No; their hearts were hardened in wilful unbelief, and their words were empty mockery. One great truth, however, the Chief Priests unknowingly proclaimed, when in mockery they cried out, "he saved others, himself he cannot save": truly the choice lay between the two; Jesus could not save Himself and us. For our salvation an atonement must be made: the only effectual atonement was the death of Jesus, He might have saved Himself from this, and left us to perish. Blessed be God for the love, that endured to the end, and thus saved us. We are told, that even "they that were crucified with him, reviled him"; joining in the abuse now heaped upon him; but without provoking one word of reproof or complaint. No doubt the behaviour of our Lord at this time must have gained the admiration of many, and convinced them that He who now hung upon the cross was no mere man. The Lord certainly saw fit to touch the heart of one of those who were crucified with him, for while "one of the malefactors which were hanged," continued to rail "on him, saying, If thou be the Christ, save thyself and us," the other, answering, rebuked him, "saying, Dost not thou fear God, seeing thou art in the same condemnation? and we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss." Here was true repentance; an acknowledgment of the justice of the punishment inflicted, coupled with a declaration of the innocence of Him, whom the dying thief now believed to be indeed the Son of God, the promised Messiah. In Christ's agony and humiliation, the penitent malefactor looked to Him as the King of the Jews, the Saviour of mankind; and in the strength of his new-born faith, "he said unto Jesus, Lord remember me when thou comest into thy kingdom": he felt the true nature of Christ's kingdom: and Jesus, who knows the hearts of all "said unto him, Verily I say unto thee, To-day shalt thou be with me in Paradise." What blessed words for the poor penitent thief to hear! May each one of us, when we are dying, have the comfort of believing, This day shall I be in the kingdom of the Lord: but unless our actions during life have shown that we do belong to His kingdom on earth, we cannot feel this comfort. "Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." Mary's sorrow at witnessing the suffering of her Son, must indeed have been, as if a sword had pierced through her own soul, as Simeon had foretold, when three and thirty years before she had carried the Holy Babe into the temple, to do for Him according to the law. Mary, the wife of Cleophas or Alphæus, was the mother of James called the Less, to distinguish him from James the brother of John, the son of Zebedee. The Apostles had, as we have seen, fled away; but John, who had followed Jesus to the High Priest's palace, now stood with the women beside the cross. Even in the midst of all His agony, Jesus could think of others: He felt for the misery and desolation of His mother, and was anxious to provide for her future comfort; thus He set a double example, showing children that they should never cease to love and honour their parents; and teaching us all, never to let our own troubles or sorrows, whatever they may be, make us unmindful of the sufferings of others. "When Jesus, therefore, saw his mother, and the disciple standing by whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to his disciple, Behold thy mother!" By these words, He bade His mother look for comfort to His beloved disciple; bidding him treat her for the future as if she were his own mother. Faithfully was this last commandment obeyed, "And from that hour that disciple took her unto his own home." Jesus had now been hanging on the cross for three hours, suffering the extreme of bodily agony; but the worst was not yet over. It was the sixth hour, or twelve o'clock,--mid-day, as we call it,--when an event took place, which must have greatly alarmed all men. Without any apparent cause, "the sun was darkened"; "when the sixth hour was come, there was darkness over all the earth until the ninth hour." During these three hours of darkness, we have reason to believe that Jesus was allowed to feel the full weight of God's wrath against sin. All the misery deserved by sinful man was in some wonderful and mysterious way laid upon Him, so that in some incomprehensible manner, He, holy as He was, tasted the bitterness of that death from which by His agonies He delivered man. What His sufferings really were, we know not. God grant we never may! But for the time He felt as if His Father had cast Him off for ever. What a dreadful thing must sin be, since it could not be forgiven without such terrible agony, as for three hours was endured in silence by our blessed Lord; and at length wrung from Him that heart-rending cry, "My God, my God, why hast thou forsaken me?" Let us, for whose redemption He thus felt the wrath of God, watch and pray, that His sufferings may not have been in vain for any one of us. Chapter XLIII.--JESUS DIES. Three hours of agony beyond what we can imagine passed slowly away; and then, "at the ninth hour, Jesus cried with a loud voice, Eli, Eli, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?"--the very words which stand, at the beginning of the 22nd Psalm, wherein David foretells many things that would happen at this time. "Some of them that stood by," not understanding Hebrew, "when they heard the words spoken by Jesus, said, Behold, he calleth Elias. After this, Jesus, knowing that all things were now accomplished," and that His release was at hand, "that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of vinegar: and straightway one" of the by-standers, more humane than the others, "ran, and took a spunge, and filled it with vinegar, and put it upon hyssop, and put it on a reed," with which he raised it high enough "to put it to his mouth, and (so) gave him to drink. The rest said, Let be; let us see whether Elias will come to take him down." The common drink of the Roman soldiers was "posea," a poor kind of wine, often called vinegar, but not like what we mean by vinegar. This "posea" was now offered to Jesus. "When Jesus therefore had received the vinegar, he said, It is finished." All was now accomplished; every prediction uttered by the Prophets concerning the Messiah, had been fulfilled; the Redemption of man was completed. Let the cost of that Redemption make us give ourselves to our Redeemer, to be His faithful followers and servants. "Jesus, when he had cried again with a loud voice, said, Father, into thy hands I commend my spirit: and having said thus, he bowed his head, and gave up the ghost,"--he yielded up his life, according to his own words, "I lay down my life for the sheep. No man taketh it from me, but I lay it down of myself." The sacrifice was voluntary, otherwise it could have availed us nothing. Jesus died: His spirit departed from the body; and His last words prove that the mysterious suffering had passed away, that He again felt the comfort of His Father's love, and that He was no longer forsaken. The Almighty God now again bore testimony to the Divine nature of Him who had just yielded up his human life: heaven and earth alike testified that this was indeed the Son of God. During the time of His deepest agony, "the sun was darkened"; now that He had given up the ghost, "the earth did quake, and the rocks rent, and the graves were opened. And behold the veil of the temple was rent in twain, in the midst, from the top to the bottom." The veil which divided the Holy of Holies from the rest of the temple, was a thick curtain, something like a worked carpet. The tearing of this down the middle was a very significant action, showing that the death of Jesus had done away with all the ceremonial observances established by the Law of Moses. A new Covenant, the Covenant of Grace, was now to replace the old Covenant of Works. The Holy of Holies was looked upon by the Jews as a type of heaven; and only the High Priest was allowed to enter into it. Christ died to open the way into heaven to all mankind, whether Jews or Gentiles; thus the veil was rent, to show that through the mediation of Jesus, all might have access to God the Father. "Now when the centurion which stood over against him, watching Jesus, and they that were with him, saw the earthquake, and those things that were done, and that he so cried out, and gave up the ghost, they feared greatly, saying, Truly this was the Son of God." The Roman centurion had witnessed many executions, and the wonderful events attendant upon this one had convinced him of the truth of all that Jesus had said; "and he glorified God, saying, Certainly, this was a righteous man." The very people, who had been persuaded by the Priests to ask for the release of Barabbas and the crucifixion of Jesus, now shared the feelings of the centurion; for we read that "all the people that came together to that sight, beholding the things which were done, smote their breasts," in token of remorse and grief, "and returned." "And all his acquaintance, and the women that followed him from Galilee," "among whom was Mary Magdalene, and Mary the mother of James the Less and of Joses, and Salome" "the mother of Zebedee's children," "and many other women which came up with him unto Jerusalem," "stood afar off, beholding these things." The ninth hour, after which our Saviour breathed His last, answers to our 3 o'clock P.M., and a new day, according to the Jewish mode of reckoning, would begin at 6 o'clock P.M. As Jesus was crucified on Friday morning, the day now about to begin, was the Sabbath; and being the Sabbath in the Passover week, it was a particularly solemn, or "high day," to be observed with special reverence. On the morrow after that Sabbath, the Jewish people, according to the ordinances of the Mosaical Law, were accustomed to assemble in the temple, bringing with them, as a thank-offering to the Lord, a sheaf of corn, the "first fruits" of the harvest, which began at this season of the year. At the same time, particular sacrifices were to be offered, all in thanksgiving to Him who giveth us the fruits of the earth in due season. Crucifixion, as we have said, was often a lingering death: and sometimes, to hasten the end, the legs of the poor wretches hanging upon the cross were broken. The beginning of the Passover Sabbath was now fast approaching: it was not lawful, according to the Jewish Law, for any criminal who had been hanged, to be left hanging all night; that is, beyond the close of the day of their execution. The bodies of criminals who had been executed, were usually buried without any form or ceremonies; but sometimes, at the earnest entreaty of the family, they were allowed to take the body, and bury it with funeral honours. The Jewish priests and rulers were very particular in observing all outward rites and ceremonies, even when they had just been guilty of a fearful sin; and "therefore, because it was the preparation," the time for preparing for the coming Sabbath, "that the bodies should not remain upon the cross on the sabbath day (for that sabbath day was an high day)" the Jews "besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water": this water, proved that the heart had been actually pierced, so that none could doubt that Jesus was really and truly dead. It was very necessary that the fact of His death should be clearly established, so that men might afterwards have no doubt as to His "Resurrection from the dead." Amongst those who saw the water and blood flowing from the wound made by the spear, was the beloved disciple, St. John; for in his Gospel, he tells us, "And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe." In this treatment of the body of Jesus by the Roman soldiers, two prophecies concerning our Saviour, the true Paschal Lamb, were fulfilled. "For these things were done, that the Scripture should be fulfilled, A bone of him shall not be broken," and "They shall look on him whom they pierced." "And after this, when the evening was come, because it was the preparation, that is, the day before the sabbath, there came a rich man of Arimathæa, a city of the Jews: named Joseph, an honourable counsellor," who "had not consented to the counsel and deed of them" in putting Jesus to death. "He was a good man, and a just: who also himself waited for the kingdom of God: being a disciple of Jesus, but secretly, for fear of the Jews." Anxious to save the sacred body of Him in Whom he believed, from further injury or insult, this man "came, and went in boldly unto Pilate, and craved the body of Jesus: and besought Pilate that he might take away the body of Jesus." Arimathæa, supposed to be the same as Rama, where Samuel dwelt in the time of Saul, lay to the N.W. of Jerusalem, on the way to Joppa. Joseph, as a man of wealth and influence, must have been known to the Roman governor, who would be willing to oblige him, especially in such a matter, since he himself was convinced that Jesus was no malefactor. His only hesitation arose from his doubt as to whether Jesus was at that time dead; "Pilate marvelled if he were already dead: and calling unto him the centurion, he asked him whether he had been any while dead. And when he knew it of the centurion, Pilate gave him leave; and commanded the body to be delivered to Joseph." Joseph having obtained Pilate's leave to remove the body of Jesus, "bought fine linen" to wrap it in, according to custom. "He came therefore," and with the help of others, "took the body of Jesus" down from the cross. "And when Joseph had taken the body, he wrapped it in a clean linen cloth: there came also Nicodemus, which at the first came to Jesus by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury." This was all that the time allowed to be done then, in the way of embalming. "Now in the place where he was crucified there was a garden, and in the garden a new sepulchre, and Joseph laid the body in his own new tomb, which he had hewn out in the rock, wherein was man never yet laid." It was a custom in those days, for the rich, with whom Christ was to be in his death (as Isaiah had said), to form their tombs, by having a sort of small room cut out of the solid rock; leaving a narrow door, which was the only possible way by which any one could go in or out. This door or entrance was always closed by a large stone. Within the room or cave, was a sepulchre or sepulchres, in which the body was laid. In such a sepulchre "they laid Jesus therefore, because of the Jews' preparation day; for the sepulchre was nigh at hand: and the sabbath drew on." And they rolled a great stone to the door "of the sepulchre, and departed." Chapter XLIV.--JESUS RISES FROM THE SEPULCHRE. "And Mary Magdalene, and Mary the mother of Joses, and the women also which came with him from Galilee, followed after" Joseph and Nicodemus, "and beheld the sepulchre, and how his body was laid." And they returned and prepared spices and ointments, in order that the process of embalming, hastily begun by Joseph and Nicodemus, might be properly finished after the Sabbath should be past. Having made their preparations, they "rested the sabbath day, according to the commandment." By comparing the accounts of all that happened after Jesus was laid in the tomb, we find that though the greater number of the women went away, as has been said, two of them remained watching the spot which now contained the body of Him whom they so loved and reverenced: for we read, "And there was Mary Magdalene and the other Mary (the mother of James and Joses) sitting over against the sepulchre." There they stayed, probably till the Sabbath had begun, when, of course, it was too late for them to prepare their share of spices, without breaking the fourth commandment. "Now the next day that followed the day of the preparation" (this seems to mean in the beginning of the Sabbath, soon after 6 o'clock on Friday evening, just after the burial of our Lord), "the Chief Priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch." Thus did the Lord make these Priests and Pharisees bear witness to Christ's resurrection. It was little likely that the Apostles would make any attempt to carry off the body, and still less likely that they could succeed in any such an attempt; but what was now done rendered it _impossible_; for there was no way of carrying the body out of the sepulchre but through the door, which was closed by a heavy stone, and was now watched by a guard of soldiers, who would not allow any one even to touch the stone, which could not be moved without making much noise. It was essential that there should never be any doubt as to the fact of Christ's having risen from the dead, and therefore His very enemies were made to furnish the strongest proofs of His resurrection. Thinking they had made the sepulchre sure, they went away to rest on the Sabbath. But Vain the stone, the watch, the seal, Christ has burst the gates of Hell; Death in vain forbids His rise, Christ hath opened Paradise. Jesus laid in the grave all through the Sabbath, from 6 o'clock on Friday evening to 6 o'clock on Saturday evening. The Sabbath was now past; the first day in the week, called by us Sunday, was begun. "And when the sabbath was past, Mary Magdalene, and Mary the mother of Joses, and Salome," who had not had time to make any preparations before the Sabbath, set out from their homes to go to the sepulchre; and they "had bought sweet spices, that they might come and anoint him." But while they were on their way, "behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men." The time and circumstances of Jesus's rising from the dead, are veiled in mystery. He had evidently left the sepulchre before the stone was rolled away. All that we know is, that Christ rose, and was the "first fruits of them that slept"; and He rose on the day when the first fruits of the harvest were presented in thankfulness to the Lord God Almightly. His resurrection secured ours; and, as a sign that it did so, "many bodies of the saints which slept arose out of the graves after his resurrection, and went into the city, and appeared unto many." The graves were opened when Jesus gave up His life on the cross: when He arose, the bodies which lay in them arose also, testifying to His triumph over death and the grave. Wonderful indeed were all the events which took place at this time! In their several accounts of what happened after our Saviour had risen, some of the Evangelists mention one thing, and some another; but as clever men, who have considered the subject, show us how all the events mentioned must have followed one another, we shall keep to their account. We have said that before the earthquake took place, Mary Magdalene and the other Mary, accompanied by Salome, who had joined them, set out to go to the sepulchre: knowing that it was closed by a great stone, they naturally, as they drew near, "at the rising of the sun, said among themselves, Who shall roll us away the stone from the door of the sepulchre?" Of the watch set there, they probably knew nothing. But on coming close, this difficulty was at an end, "for when they looked, they saw that the stone was rolled away: for it was very great." Very probably Mary Magdalene was the first who observed this fact, for St. John speaks especially of her, and says, "The first day of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre." Here you must understand, that the Hebrew sepulchres had two divisions, or chambers. The inner division, or chamber, in which the body was laid, was separated from the outer division by a door, closed, as we have heard, by a large stone. The outer chamber, or porch, had an open door, or entrance. As soon as Mary Magdalene and her companions came near, they could see, through the open entrance of the outer chamber, that the door of the inner chamber was also open, and that the great stone, which they had seen placed there after Jesus was laid in the tomb, had been taken away: but they did not see either the stone itself or the angel sitting upon it, on the right-hand side of the door; as this could not be seen without going into the porch, or outer chamber. As soon, then, as Mary Magdalene saw, through the open entrance of the porch, that the stone was rolled away from the door of the inner chamber, or sepulchre, she, concluding that some persons, either friends or enemies, had opened it, and carried away the body of Jesus, "runneth, and cometh to Simon Peter, and to the other disciple whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him." After Mary Magdalene had left them, the other Mary and Salome went into the outer division, and, "entering into the sepulchre" (that is, into the porch), "they saw a young man sitting on the right side, clothed in a long white garment; and they were affrighted. And the angel answered, and said unto the women, Fear not ye; be not affrighted; for I know that ye seek Jesus of Nazareth, which was crucified: He is not here: for he is risen, as he said. Come, see the place where the Lord lay; behold the place where they laid him." Having thus assured these women that the Lord was indeed risen from the dead, the angel bade them make the good tidings known to others, saying, "But go your way quickly, tell his disciples and Peter that he is risen from the dead, and that he goeth before you into Galilee: there shall ye see him, as he said unto you; lo, I have told you. And they departed quickly from the sepulchre, with fear, and fled; for they trembled and were amazed: neither said they anything to any man." These women were so confused and overpowered with surprise, fear, and joy, that they scarcely knew what to say or do: so they told no man what they had seen or heard as they went along, but "with great joy did run to bring his disciples word" of what the angel had said. It must have been a great comfort to Peter to hear that he had been particularly mentioned by name, as it showed that Jesus had not cast him off, but still looked upon him as a disciple, notwithstanding his sin in denying his Lord and Master. It seems that when the disciples saw their Lord condemned and crucified, they must have forgotten all that He had told them as to His rising again; and, instead of going early to the sepulchre on the third day, they appear to have remained at home, mourning and lamenting His death. Now, however, Mary Magdalene's tidings must have brought their Lord's words to remembrance. "Peter therefore went forth, and that other disciple (John), and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he, stooping down and looking in, saw the linen clothes lying; yet went he not in." The clothes in which the body had been wrapped were there; but the body itself was gone. No angel was now to be seen, nor did the disciples know that one had been seen at all; for Mary Magdalene had left the sepulchre before her two companions went into the porch of the sepulchre. "Then cometh Simon Peter, following John, and went into the sepulchre, and seeth the linen clothes lie, and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself." This circumstance was very important. If the body of Jesus had been _stolen away_, either by friends or enemies, they would have carried it away as it was, and not waited to unwind the linen clothes, and more especially not to have folded the napkin up and laid it in a separate place. The astonishment of Peter when he saw the burial clothes thus lying in order caused John also to go into the sepulchre: "and he saw and believed." "For as yet they knew not the Scripture, that he must rise again from the dead." Chapter XLV.--CHRIST APPEARS TO MARY MAGDALENE. The Apostles appear to have come to the sepulchre, without any idea that the Lord had risen from the dead. They had not understood rightly what the prophets had said of the death and rising again of the Messiah; nor had the words of the Lord, though He had told them plainly that He should die and rise again the third day, prepared them for what had happened. When John examined the tomb, he saw that the body of Jesus must, in some miraculous way, have slipped out of the linen clothes, leaving them lying in such perfect order: "he saw, and believed" that Jesus was indeed risen. "For as yet they knew not the Scripture, that he must rise again from the dead." Up to this time they had not rightly understood this Scripture; and John's faith now rested on what he had _seen_, not, as it should have done, upon the Word of God. Peter and John, having satisfied themselves that the body of Jesus was no longer in the sepulchre, "went away again unto their own home," before Mary Magdalene, who had followed them, reached the sepulchre for the second time: she arriving after they had left, would naturally be disappointed at not hearing their opinion, as to the disappearance of the body of Jesus. She was grieved that any one should have carried Him away; and this, added to the recollection of what she had witnessed in the sufferings and death of Jesus, so disturbed Mary, that she "stood without at the sepulchre weeping. And as she wept, she stooped down, and looked into the (inner) sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him." So little did Mary expect the Lord to rise again to life, that even the sight of angels sitting by His open tomb, did not convince her that the body had not been removed to another place. She was soon to know the truth; for "when she had thus said, she turned herself back, and saw Jesus standing." But it pleased the Lord to appear to her in such a form, that at first she knew not that it was Jesus. This was the first appearance of Jesus Christ after His resurrection; for, as St. Mark tells us, "Now when Jesus was risen early the first day of the week, he appeared first to Mary Magdalene, out of whom he had cast seven devils." "Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing Him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary." This one word, spoken in the tone she had been accustomed to hear, removed all doubts and fears: now she sees and knows that it is indeed Jesus restored to life, who stands by her. We can imagine with what surprise and joy "she turned herself" quickly towards her Lord, "and saith unto him, Rabboni; which is to say, Master." From what follows, we may suppose that in her exceeding gladness, Mary would have laid hold upon the Lord to detain Him; for "Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God." By these words, He seems to have meant that the time was not quite come for Him to ascend into heaven; and that Mary need not therefore hold Him, as if she was afraid of not seeing Him again; but, on the contrary, that she should at once go and remind His disciples of all that He had before told them, about His going to His Father, and not leaving them comfortless; because if He left them, He would send the Holy Ghost to teach and guide them. The message thus sent by Jesus, should remind us all, that the Lord God Almighty is indeed our God; a kind and loving Father to _all_ who believe in His beloved Son, so as to love and obey Him. Mary Magdalene set out immediately to tell "the disciples that she had seen the Lord, and that He had spoken these things unto her." On her way it seems that she fell in with the other Mary and Salome, who had fled from the sepulchre at the sight of the angel. The three women now went on together. "And as they went to tell his disciples, behold, Jesus met them, saying, All hail." "All hail" signified Welcome; it was a common mode of expressing pleasure at meeting. Mary and Salome, who had heard from Mary Magdalene that the Lord was indeed alive again, were neither astonished nor frightened at His appearance; but, filled with joy and love, they fell at His feet; "they came and held him by the feet, and worshipped him." "Then said Jesus unto them, Be not afraid; go tell my brethren that they go into Galilee, and there they shall see me." The action of holding His feet, showed fear that the Lord would at once disappear; but He bids them have no fears, for that, on the contrary, He would meet His disciples in Galilee. But before that, He appeared also to His Apostles. Whilst the women were on their way to tell the disciples all they had seen and heard, "behold some of the watch came into the city, and showed unto the Chief Priests all the things that were done." We have heard how, when the angel of the Lord descended, those who were guarding the sepulchre were so terrified, that they "became as dead men,"--unable to move, or know what to do. When they came to themselves, they would see that the sepulchre was empty; whilst they well knew that no human power could have removed the body. They went therefore, and told those who had set them to watch, how vain all their precautions had been. The Chief Priests immediately called the Council together: "and when they were assembled with the elders, and had taken counsel," or consulted amongst themselves what they had best do to prevent their countrymen from believing in the resurrection of Christ, "they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away while we slept. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day." Great indeed was the wilful unbelief of the Jews, if they could for one moment believe such an absurd story, as the Priests and elders had bribed the soldiers to tell. Amongst the Romans, death was the punishment for any soldier who went to sleep whilst upon guard: yet, in spite of this, men were required to believe, that sixty soldiers, and their commander, were all so fast asleep, that the noise which must have been made by moving the stone, did not even awake one of them. Besides, if they had all been asleep, how could they have known that the disciples had been there? The Chief Priests and elders knew that this story was false; and we may be quite sure that Pilate and those in authority did not believe it, or the soldiers would not have escaped punishment: but the Romans did not care what the Jews believed on the subject: and the soldiers, being heathens, and therefore careless about speaking the truth, took the money offered by the Council, and in return told what they knew to be a lie. Even up to this day, the Jews, of whom there are many thousands scattered in different parts of the world, believe the story invented by the Chief Priests; and instead of acknowledging Jesus as the Messiah, still look for Christ's coming. It seems to us quite impossible that any one should disbelieve in Jesus Christ being the promised Messiah; but unhappily it is so. Let us pray to God that He will take from the Jews all blindness and hardness of heart, and bring them into the Christian Church. Now let us return in thought to the sepulchre, where, after the departure of Mary Magdalene, and of the other Mary and Salome, another party of women arrived. These were the women which came with Him from Galilee, and who, after seeing where the body of Jesus was laid, went away immediately to prepare spices and ointments, and then rested on the sabbath day. "Now upon the first day of the week, very early in the morning, they came unto the sepulchre, bringing the spices which they had prepared, and certain others," that is, some other women came, "with them." These women had had a longer way to come than Mary Magdalene and her companions, and therefore, although they set out as soon as the Sabbath was past, they did not reach the sepulchre until some time after them: although it was still early. "And they found the stone rolled away from the sepulchre." This circumstance would naturally cause them no surprise, as they would conclude that the disciples or others had reached the sepulchre before them, and were already engaged in the work of embalming the body, in which they were come to assist. But their surprise was to come; for "they entered in, and found not the body of the Lord Jesus. And it came to pass as they were much perplexed thereabout, behold, two men stood by them in shining garments: and as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead? He is not here, but is risen: remember how he spake unto you when he was yet in Galilee, saying, The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again." The sudden appearance "of two men in shining garments," alarmed the women; who at once knew them to be angels. Then the angels reproved these women for the want of faith, which had made them expect to find amongst the dead, One whom they ought to have known must be alive, if they had remembered and believed what He Himself had formerly told them. When the women heard the words of the angels, they remembered the words of Jesus, "and returned from the sepulchre, and told all these things unto the eleven, and to all the rest." But the eleven had already heard these wonderful tidings from Mary Magdalene and Joanna, and Mary the mother of James, and other women that were with them, which told these things unto the Apostles, as they mourned and wept for the death of their Lord. Chapter XLVI.--JESUS APPEARS TO THE DISCIPLES. The testimony of so many different witnesses had not yet convinced the Apostles: when they had heard that "Jesus was alive, and had been seen of Mary Magdalene, they believed not. And when the other women came with their testimony," their words seemed to the Apostles as "idle tales, and they believed them not." Still all that they heard was not without some effect; for Peter was anxious to visit the sepulchre again: "Then arose Peter, and ran unto the sepulchre; and stooping down, he beheld the linen clothes laid by themselves." But he saw nothing more; "and he departed, wondering in himself at that which was come to pass." We learn from the Scriptures that Peter was the first of the Apostles who did see the Lord after His resurrection; but how and when this meeting took place, we are not told; and it is most likely that it took place now, whilst Peter was returning from his second visit to the sepulchre, "wondering in himself at that which was come to pass." What joy it must have been to Peter, to see that his Lord and Master was indeed alive, and to be able to receive forgiveness for the sin he had committed, in denying all knowledge of Him. What passed between our Lord and Peter on this occasion, is not written down in either of the Gospels; but we may be sure that Jesus spake kindly and lovingly to Peter. It is no wonder to find that ever afterwards, Peter devoted himself heartily to the service of God. After this interview with Peter, Jesus appeared to two of the disciples, who were not also Apostles: "he appeared in another form unto two of them, as they walked, and went into the country." To Peter, Jesus probably appeared in His own person, so as to be recognized at once: on the occasion of which we are now to speak, He concealed Himself under the form of a "stranger." St. Luke tells us, that two of the disciples went that same day, (the first day of the week,) to a village called Emmaus, which was from Jerusalem about three-score furlongs; that is, about seven miles and a half, for eight furlongs make a mile. And, very naturally, "they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden, that they should not know him. And he said unto them, What manner of communications are these that ye have one with another, and are sad?" Jesus asked not such questions for His own information, but to enable Him to show the truth to the disciples, who were surprised that any person, even a stranger, should be ignorant of the wonderful events which had happened. "And one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: and how the Chief Priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to-day is the third day since these things were done. Yea, and certain women of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not." In this account of the matter, given by these two to a stranger, as they supposed, we see the state of doubt and perplexity in which all the disciples were: a little more faith would have set their minds at rest: but it is evident that though, whilst He lived they had believed Jesus to be the true Messiah, who should redeem Israel, His death and burial had so far shaken their belief, that they could not at once feel sure that He had risen from the dead, though they could not altogether reject that idea. When these two disciples had ended their account, they must have been somewhat surprised at being reproached for their unwillingness to believe all that their Prophets had spoken concerning the Messiah; for Jesus, still in His character of a stranger, "said unto them, O fools, and slow of heart to believe all that the prophets have spoken"! And then He reminded them, that the Scriptures had expressly said, that Christ must suffer death on earth, before He could enter into glory in heaven: saying, "Ought not Christ to have suffered these things, and to enter into his glory?" that is, ought not these very things which trouble you to have happened just as they have done, to fulfil the Scriptures, and to show that this was indeed the promised Messiah. When Jesus had shown the two disciples that want of faith alone caused their perplexity, He graciously went on, "and beginning at Moses and all the prophets, he expounded (or explained) unto them in all the Scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent." No wonder these disciples, whose faith must have been strengthened by the explanations of their unknown companion, were unwilling so soon to part with one so learned in the Scriptures; and, as it was near evening, they urged Him to go in and abide with them for the night. At their earnest entreaty, "he went in to tarry with them." Emmaus, where our Lord now was, was a village about seven or eight miles to the west of Jerusalem; the dwelling-place, probably, of the two disciples whose guest He was. "And it came to pass, as he sat at meat with them, he took bread and blessed it, and brake, and gave to them." Jesus probably did what He had done at the last Passover Supper, when He appointed Bread and Wine to be taken and received, in "continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby." At any rate, by this act, Jesus made Himself known to Cleopas and his companion: "their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the Scriptures?" They had felt great interest in the conversation and teaching of the stranger, and now they seem to feel that all he had said should have shown them that One Who thus taught could be no other than the Lord Himself. Their next thought was to tell these great and glad tidings to the rest of the disciples; and though it was drawing towards night, and they had already had a long walk, "they rose up the same hour, and returned to Jerusalem,"--setting us a good example not to let any personal inconvenience prevent us from doing anything that we feel it is our duty to do. When they reached Jerusalem, they "found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon." Peter had by this time related how the Lord had spoken to him, and his testimony had convinced his fellow disciples that their Lord had indeed risen from the dead. Cleopas and his companion now bore witness to the same fact, and "told what things were done in the way, and how he was known of them in breaking of bread." But some of the disciples do not seem to have been convinced even yet, for St. Mark says of these two, "they went and told it unto the residue, neither believed they them." "Then the same day at evening," (nearly 6 o'clock,) still being the first day of the week, "when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus: as they thus spake, Jesus stood in the midst of them, and saith unto them, Peace be unto you." Notwithstanding all that had already past, it seems that the greater part, at least, of the disciples could not believe that this was really and truly the Lord, in the same body as He had borne before His death: "they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet, and his side. Then were the disciples glad when they saw the Lord." Doubts, however, still lingered in the minds of some, and these our Lord graciously condescended to remove; for "while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and an honeycomb. And he took it, and did eat before them. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so I send you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained." "Remit" here means _forgive_; sins remitted are sins forgiven. To "retain" means just the contrary--not forgiven sins; "retained" means sins that are not forgiven, of which the guilt still rests upon those who have committed them. Jesus did not, of course, mean that His Apostles, or any human being, had power to forgive or remit the smallest sin committed against God; none can forgive sin, but God only. But our Lord meant, that when, by the teaching of the Apostles, poor sinners should be brought to believe the Gospel and repent, they, the Apostles, might safely declare unto them the blessed truth, that their sins are forgiven, and done away with, for the sake of all that Jesus Christ has done for us. But in the same way, the Apostles must warn all who will not believe and repent, that their sins cannot be forgiven; but that their guilt remains, and must hereafter meet with due punishment. Chapter XLVII.--UNBELIEF OF THOMAS. "But Thomas, one of the twelve, called Didymus, was not with them when Jesus came." As soon as they met again, "the other disciples therefore said unto him, We have seen the Lord." Thomas, however, was so convinced that it was impossible for Jesus to appear again in His own body, that he declared that he would not believe, unless he actually _saw_ that it was the very same body which had been crucified: therefore, "he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print," or hole made by "the nails, and thrust my hand into" the wound made by the spear in "his side, I will not believe." This want of faith was wrong: Thomas knew that the other Apostles would not say anything that they did not believe to be true; and it was impossible that all the ten, should have merely _fancied_ that they had seen and talked with their beloved Lord and Master. Thomas was now left for one whole week in his unbelief; and a good many of the disciples, who had not themselves seen Jesus, took his view of the matter: though the ten Apostles, and a great number of the disciples, were convinced that Christ was indeed risen. "And after eight days again," that is, on the first day of the next week, "the disciples were within, and Thomas with them: then came Jesus, the doors being shut," so that He could not possibly have come into the room that way, "and stood in the midst, and said, Peace be unto you." The disciples were probably at supper, for St. Mark says, "he appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen." To "upbraid" means to reproach: all had deserved reproach for their slowness and unwillingness to believe the testimony of others, but to Thomas such upbraiding was principally addressed: but whilst he reproved, Jesus also showed mercy: for "then saith He to Thomas, Reach hither thy finger, and behold my hands: and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." Thomas had now received the proofs which he had demanded; he saw and was convinced that Jesus had indeed, according to the Scriptures, risen in his own human body from the grave. "And Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they, that have not seen, and yet have believed." These are comfortable words for all Christians who believe without seeing: and we may indeed thank God for the unwillingness of this Apostle to believe, as it afforded a still further testimony to the reality of the Resurrection. It seems that the next appearance of Jesus Christ was to a large number of His disciples at once. We read, "Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." Here many other disciples must have joined them; for another part of Scripture tells us, that "he was seen of above five hundred brethren at once." "And when they saw him, they worshipped him; but some doubted." It appears probable that at first, Jesus showed Himself at a great distance, so that some could still hardly believe that He was the Lord. "But Jesus came and spake unto them." We may imagine how all doubts were removed at once, and with what joyful gladness the disciples acknowledged Him now, as the long-expected Messiah. "After these things, Jesus showed himself again to the disciples at the sea of Tiberias." It seems that the Apostles had so little idea of the nature of the work they were from henceforth to do, that they had returned to their usual occupation of fishermen. "There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore; but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat?" meaning, have ye now taken any fish. To this question, put, as they supposed, by a man, the disciples "answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find." It seems probable that the disciples now began to have some suspicions as to the true nature of Him, who gave them this direction, since no mere man could have foretold the result of their casting the net in one particular spot. "They cast, therefore, and now they were not able to draw it, for the multitude of fishes." This completely convinced the disciples; "therefore, that disciple whom Jesus loved, saith unto Peter, It is the Lord. Now, when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea," eager to swim quickly to the land on which his beloved Master stood. The word "naked," in this place, only means that Peter had not his outer garments on--only the inner one he wore whilst fishing; and this he girt on, bound close round him, that it might be no hindrance whilst he swam. "And the other disciples came in a little ship (or boat), for they were not far from land, but as it were two hundred cubits (about 120 yards), dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up (to help), and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Jesus saith unto them, Come and dine." The word here translated _dine_, means rather breakfast, the first meal of the day, for it was now early morning. "And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise." St. John, in his account of this meeting of Jesus and His disciples at the sea of Tiberias, says, "This is now the third time that Jesus showed himself to his disciples, after that he was risen from the dead." It is the third appearance mentioned by St. John; and it was the third time that Jesus had appeared to the Apostles, when all or most of them were together; and this is probably what St. John meant. The first of these appearances, was to the ten on the day of His Resurrection, when Thomas was not with them; the second took place on the first day of the next week, when all the eleven were assembled; and the third, was the one of which we have just been speaking at the sea of Tiberias. Of Jesus appearing to Mary Magdalene and the other women, to Peter alone, to the two disciples on their way to Emmaus, and to "above five hundred brethren at once," John makes no mention. St. Paul, in his Epistle to the Corinthians, speaking of the appearing of Jesus after the Resurrection, says, "He was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once: after that, he was seen of James, then of all the Apostles." Now none of the Gospels gives an account of any special appearance to James: we may therefore conclude that we are not told of every appearance vouchsafed to His disciples, during the time that Jesus remained on earth after His Resurrection; though enough are related, to prove the reality of that blessed fact. We may remark, that "Cephas" is a Greek word, meaning the same as Peter, that is, a rock, or stone; and that as St. Paul was writing to the inhabitants of a city of Greece, he called Simon Peter by his Greek name: by "the twelve," the body of the Apostles is meant, though at that time there were, in fact, only eleven of them. When the Apostles had eaten their meal of fish and bread, to which they had been invited by the Lord, a remarkable conversation took place. We read, "So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these?"--that is, dost thou love me more than these other of my disciples love me? You will remember how before the Crucifixion, Peter, in his self-confidence, declared, that though all the other disciples should forsake Jesus, he never would, but would die for Him if necessary: but his grievous fall had shown him his own weakness; and now, so far from boasting of his greater love, he humbly replied, "Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs." By lambs and sheep, our Saviour meant all his people, young and old: all, who should believe in Him, and so belong to His Church, or flock, as it is often called. This mode of speaking of the people of God, as of a Flock, consisting of sheep and lambs, is very common throughout the Scripture. David pleading for his people, who were suffering from pestilence in consequence of his sin in numbering them, says, "But these sheep, what have they done?" The same idea is often repeated in the Psalms, and in the Prophets; and in our Liturgy, or Church Service, we confess that we "have erred and strayed like lost sheep." Peter would well understand this figurative manner of speaking. The question was repeated: "Jesus saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep." Three times had Peter denied his Lord; three times now had he been asked, Lovest thou me? Well might he be grieved at the remembrance of that sin, which could have cast a doubt upon the love he bore his divine Master: deeply did he feel the rebuke which he had deserved. Humbly, without making any professions, did he appeal to Him, who knows all hearts, to judge whether he loved Him. Peter's love for Jesus was both strong and sincere, and his whole future life bore witness to its strength and sincerity, until he did indeed lay down his life for his Master's sake. Let us take Peter for our example, and try, by every action of our lives, to show that we do love and wish to please our God and Saviour. After this Jesus said to Peter, "Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me." About thirty years after this time, in the reign of the Emperor Nero, Peter was crucified at Rome by the heathens, because he tried to make them Christians; he stretched out his arms on the cross, and another bound him and carried him to execution. Faithfully did Peter obey his Master's command, "Follow me"; for he went about teaching after His example, until He died by the same death. But in his death, Peter gave a further proof of humility; for considering himself unworthy even to die in the same way as Jesus had done, he begged to be crucified with his head downwards; and this request was granted. Death for the sake of our religion is called martyrdom, and those who so suffer, are martyrs. Chapter XLVIII.--JESUS TAKEN INTO HEAVEN. We are not told that Peter made any remark upon what Jesus told him, "signifying by what death he should glorify God:" we only read, "Then Peter, turning about, seeth the disciple whom Jesus loved, following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?" This you will remember was John, one of the sons of Zebedee; the same John who alone gives us any account of what passed on this occasion. "Peter, seeing him, saith to Jesus, Lord, and what shall this man do?" Jesus, instead of satisfying Peter's curiosity, gave him an answer, which should teach us all, that we must not seek curiously to know things hidden from us; and that the great point is, for every man to follow Christ by faith and practice, and not to concern himself too much about others; any further than by setting a good example, and using what influence he may have over others, for a good purpose. In answer to Peter's question, "Jesus saith unto him, If I will that he tarry till I come, what is that to thee? Follow thou me. Then went this saying abroad among the brethren, that that disciple should not die," but should _tarry_, or remain alive upon earth, until the Saviour should come again to judge the world. There was no ground for the disciples to form such a mistaken notion; for as St. John truly says, "yet Jesus said not unto him, He shall not die; but, if I will that he tarry till I come, what is that to thee?" Jesus then appeared again to His Apostles at Jerusalem, and gave them His last directions as to their conduct, when He should have left them to return to His Father in heaven. "Being assembled together with them, (he) commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost, not many days hence." In these words, Jesus reminded the disciples of His frequent promises to send upon them the Holy Spirit, the Comforter, to be their guide; and He bade them wait in Jerusalem, until this promise should be fulfilled. "And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the Prophets, and in the Psalms, concerning me. Then opened he their understanding, that they might understand the Scriptures," and see how exactly His death and resurrection had accomplished everything prophesied of the Messiah. "And (he) said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." Such were our Lord's last directions to the Apostles whom He was about to leave; and either immediately after this conversation, or a few days later, "he led them out as far as to Bethany," where He purposed to take His final leave of them on earth. The Bethany here meant, was not the actual village of that name, which was about two miles from Jerusalem, but a part of Mount Olivet, or the Mount of Olives, nearer to the city. The Mount Olivet began about 5 furlongs (little more than half a mile) from Jerusalem: the first tract or part of the Mount was called Bethphage, and in this tract was the village bearing that name: another portion of the Mount went by the name of Bethany, and in that tract was the village of Bethany. Jesus led his Apostles to the spot where the tract of Bethany joined that of Bethphage. "When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Israel?" The Apostles had not yet a clear idea of the spiritual nature of Christ's kingdom, nor of the time which was to elapse, before it should be established upon earth; and they seem even to have thought that now, when by His rising from the dead He had proved Himself to be the Messiah, the King of the Jews, He would at once restore them to their former state of prosperity, and make Judæa again an independent kingdom. Jesus reproved them for asking such a question, and "said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own hand." There are, indeed, many things said of future blessings in store for the Children of Israel; but _how_ or _when_ God will give them, is one of the secret things, which are at present hidden from us. After reproving His disciples for undue curiosity as to future events, Jesus calls their attention back to matters more nearly concerning themselves; namely, to the work which they were now to do, in bearing witness of all that He had done, and in teaching men everywhere the blessed truths of the Gospel; and for this important and arduous task, Jesus again promises them that divine help, without which man can do nothing good. Therefore, he said unto them, "But ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth." "And he said unto them, All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you. Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. And, lo, I am with you alway, even unto the end of the world." By being baptized, those who heard the Gospel preached, showed their faith in Christ, and their determination to follow His precepts and commands: and by Baptism, God gave them grace and strength to do so. By Baptism, we are now received into Christ's Church--we become Christians. In the time of the Apostles, of course, the grown-up people were baptized: when they had heard the Gospel preached, and believed that Jesus Christ came into the world to save sinners, they would repent of all their sins, and try to serve and obey Him; and then they would be baptized in the name of the Father, and of the Son, and of the Holy Ghost; to show that they _did_ mean to dedicate, or give themselves up, to the service of God: and He, in return, would pour out upon them His Holy Spirit, to enable them to do so. But God, who is a merciful Father, does not require His creatures to wait for the blessings of Baptism, until they are old enough to understand and value them; and therefore amongst Christian nations, Infants are baptized long before they can either believe or repent, and so they become the children of God--lambs of His flock; and receive His blessing before they have sense to know anything about it. When they are old enough, they must learn to know what great blessings were given to them by Baptism, and what solemn promises were made for them--promises which they are bound to keep, if they would partake of the benefits, and live with Jesus hereafter in heaven. In our own strength, no one can keep these promises entirely; but we must continually _strive hard_ to do so, and above all pray without ceasing, that we may be strengthened to do it. After Jesus had given His Apostles commands to preach the Gospel to every creature, and to baptize all who were willing, He told them, as we have read, that they should have power to work miracles, in order to prove to all men that they really were the chosen messengers of God, giving His messages to His people: for if they were able to cast devils out of the bodies of men, to heal the sick, to speak languages which they had never learned, and to take up venomous serpents, or drink poison without suffering any harm, it would be quite plain that God was with them; since only by His special grace could a man do any of these things. "And when he had spoken these things, he lifted up his hands, and blessed them. And it came to pass while he blessed them, he was parted from them, and a cloud received him out of their sight, and (he was) carried up into heaven." "So then, after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God." "And while they looked stedfastly toward heaven, as he went up, behold two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." From the question asked by these angels, it would seem that even now the Apostles could hardly believe that their beloved Lord was gone from their sight for ever, upon the earth. They are therefore reminded, that their "gazing up" is useless; but that a day shall come when He shall return to earth: but then it will be as a judge, to pass sentence of happiness or misery upon every living creature. We know not how soon that awful day may come; let us therefore watch and pray, that we may find mercy before our judge--the Saviour of all who so believe in Him, as to love Him and keep His commandments. The words of the angels recalled the disciples' minds to earth, and to the work which their Master had left them to do. "And they worshipped him, and returned to Jerusalem, from the mount called Olivet, with great joy. And were continually in the temple, praising and blessing God." "And they went forth, and preached everywhere, the Lord working with them, and confirming the word with signs following." Not immediately, however; but in these words St. Mark, as it were, sums up the future history of the Apostles; stating how they at once set to work to fulfil the commandments given to them by Jesus Christ. Here, then, the History of our Lord and Saviour Jesus Christ must end; and we cannot do better than close it with the words of St. John himself, speaking of our Lord's miracles: "And many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written that ye might believe that Jesus is the Christ, the Son of God; and that believing, ye might have life through his name." St. John ends his account of His Master's life and death with the following words: "This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen." PART II. Chapter I.--THE GIFT OF THE HOLY GHOST. After the Four Gospels, there is in the New Testament a book called "The Acts of the Apostles," which gives us an account of the principal acts, or doings, of some of the Apostles, after the Lord was taken from them. This Book of Acts was written by St. Luke, who also wrote one of the Four Gospels; and it is the only Scriptural account we have of what the Apostles said and did, though we gather a few more particulars from the Epistles, or letters written by the Apostles themselves, to the brethren in different places. The Book of Acts furnishes us with much that has been said of the Ascension, or "_going up into heaven_," of Jesus Christ. We have already heard that the Apostles returned to Jerusalem with "joy," which might seem strange when one they so dearly loved had just been taken from them. But they had indeed cause for joy: they had seen their Lord suffer and die, to purchase pardon for sinners; they had seen Him come to life again, thus showing that He had indeed made a sufficient atonement for all: and now they had beheld Him received up into heaven, proving that, for His sake, all His true disciples might follow Him: "where I am, there shall ye be also." Great therefore was their joy, and they showed it in the most fitting manner, by being "continually in the temple, praising and blessing God." The first thing we have an account of after their return from Mount Olivet to Jerusalem is, that, "when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew (called also Nathanael), and Matthew, James the son of Alphæus (known to us as the Less), and Simon Zelotes, and Judas (or Jude) the brother of James." The word "Zelotes" means full of zeal, or eagerness; and this Simon was probably so called, because he was eager in doing the work of God. St. Matthew speaks of him as "Simon the Canaanite"; and it is supposed that he was a native of the city of Cana, in Galilee. Here we find the eleven Apostles all together: and they "continued with one accord in prayer and supplication, with the women, and with Mary the mother of Jesus, and with his brethren": waiting for the promised outpouring of the Holy Spirit. During this time, Peter proposed, that from amongst the disciples who had accompanied them all the time that the Lord Jesus went in and out among them, they should choose one to take the place of Judas Iscariot, and be with them a witness of the Resurrection of Christ; thus making the number of the Apostles twelve, as it had been at first, by the Lord's appointment. Peter's suggestion was at once followed. "And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias," both of whom appeared to be in every way fit for the office they were to fill; and then, not trusting in their own judgment, "they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles." The mode of deciding doubtful matters by lot had been appointed by the Law of Moses; and was, at the time we are speaking of, a solemn way of seeking the Will of God, who directed the lot as He saw fit. Matthias, now chosen to be an Apostle, was probably one of the seventy, whom our Lord during His life sent out by twos to teach the people, and work miracles, in order to prepare the way for Him. It is believed that Matthias first went about teaching in Judæa, and that he afterwards travelled eastward, where he met with cruel treatment from the barbarous nations of Asia. With great labour and suffering, he did convert many of the heathens to Christianity; but at last he was put to death for the sake of Jesus. But these things did not, of course, happen until many years after Matthias was chosen to fill up the number of the Apostles. Jesus had remained on earth for forty days from the day of His resurrection; and during that time He showed himself at different times to His disciples. The day on which He rose from the grave we call "Easter Day," from an old word, meaning "to rise." The Apostles kept a feast every year afterwards on that day, in memory of this glorious event; and our Church teaches us also to observe Easter as a season of especial joy. In consequence of Christ having risen on the First Day of the week, the disciples, and all Christians since their time, have observed that day as a day of holy rest, and called it the Lord's Day: this is Sunday, which amongst us is dedicated to the special service of God, instead of the Seventh Day, or Jews' Sabbath, our Saturday. Forty days after Easter Day, Jesus went up, or "ascended," into heaven; and our Church keeps that day holy, and calls it "The Ascension Day," because "ascension" means going up. For ten days after the Ascension, the disciples, who had seen their Lord ascend, remained quietly at Jerusalem, praising God for all that had been done, and praying continually both in private and in public. Another great feast of the Jews was now drawing near: this feast is spoken of under different names in the Old Testament, and we must now say something about it. In the Law of Moses, the Jews were, as has already been said, commanded to offer up a sheaf of corn on the day after the Sabbath which followed the Feast of the Passover; that is, on the first day of the week, after the Passover week. This sheaf was offered up as a thank-offering at the beginning of harvest, for they began to cut the barley (the first corn crop) immediately after the Passover. Seven weeks after this beginning of harvest, the Jews were to keep one of the three great feasts, ordained by the Mosaical, or Levitical Law. This great feast was called "The Feast of Weeks," because it was observed seven weeks after that of the Passover: seven weeks were called "a week of weeks," because seven days make a week, and there were seven times seven days in the Feast of Weeks. It was also called "The Day of First Fruits," because it was then the time to begin to gather in the other crops and productions of the ground; and in thankfulness for all these fruits of the earth, a new meat offering was offered unto the Lord. The Jewish Rabbis also called this great feast, "The Day of the Giving of the Law," because the Law was given by God to Moses on Mount Sinai, fifty days after the Children of Israel ate the first Passover in Egypt; and this feast, as we have said, was kept on the fiftieth day after the Feast of the Passover. In the New Testament this feast day is called "The Day of Pentecost": because in Greek, "Pentecost" means fiftieth, and as we have said, the Jews were to number fifty days from the morrow after the Passover Sabbath, and then to keep this great feast. As Jesus rose on the morrow after the Passover Sabbath, our Easter Day (or Easter Sunday), the fiftieth day, would again be on the first day of the week, Sunday with us: seven weeks or fifty days from the blessed day on which our Lord rose from the grave, and ten days after His Ascension. This Day of Pentecost, distinguished already as a day of rejoicing and thanksgiving for many blessings, temporal and spiritual, and called "The Feast of Weeks," "of First Fruits," and of "The Giving of the Law," was now chosen by God as the day on which the promised gift of the Holy Spirit was to be poured out upon the Apostles, to their great spiritual benefit, as well as to that of all who were to look to their teaching, for the knowledge of what Jesus Christ has done for sinners. We read in the Book of Acts, "And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them." Fire was looked upon by the Jews as a sign of the presence of God. And those upon whom these tongues of fire descended, were at once "filled with the Holy Ghost": a visible and miraculous sign immediately followed, for they "began to speak with other tongues," that is, in strange and foreign languages, which they had never learnt, "as the Spirit gave them utterance." Thus were accomplished the promises of Jesus, to send the Comforter upon His Apostles, and that they should be baptized with the Holy Ghost. The power of speaking strange languages was a most valuable gift, enabling the Apostles to obey the command "to teach all nations," which they could not have done had they not been able to make themselves understood by all men. One miracle had, as a punishment, confounded the language of men, so that they ceased to have intercourse with each other: now another miracle mercifully removed this barrier, so that all nations might hear from the Apostles the glad tidings of salvation--the Gospel of our Lord Jesus Christ. At the time when the Holy Ghost descended so miraculously upon the Apostles, "there were dwelling at Jerusalem, Jews, devout men, out of every nation under heaven." By "devout men," is meant worshippers of the one true God: these were mostly Jews, either from having been born so, or from having turned from idolatry to follow the religion of the Jews. These Jews were scattered over the face of the world; and wherever they went, they endeavoured to make proselytes: the Feast of the Passover would naturally bring numbers of them to Jerusalem, to add to those who dwelt in the city. "Now when this," that had happened to the Apostles, "was noised abroad, the multitude came together, and were confounded (or astonished beyond measure), because that every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galileans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, (or Persians), and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God." Most of the countries here mentioned are parts of what we call Asia: but in the New Testament, when Asia is spoken of, it seems to mean only the parts about Lydia; that part of Asia, in short, known to us as Asia Minor, which borders on the Archipelago, or Ægean Sea. Libya, as well as Egypt, was a part of Africa. One of the kings of Egypt, Ptolemy Lagus, the father of that Ptolemy who employed seventy-two learned men to translate the Hebrew Scriptures into Greek, did place a good many captive Jews in Cyrene, and other parts of Libya. The descendants of these people, and the proselytes they had made, were amongst the number of Jews gathered together to the city of Jerusalem at this time. Chapter II.--THE LAME MAN HEALED BY PETER AND JOHN. When the multitude of Jews from all parts of the earth, heard twelve poor ignorant men of Galilee, able to speak easily in many different languages, which they had most probably never even heard spoken before, "they were all amazed, and were in doubt, saying one to another, What meaneth this?" The great truths of the Gospel thus proclaimed, must indeed have startled them, for they could not but perceive that God was with these men in a very remarkable manner. Some of them, unwilling to believe the words spoken by the Apostles, tried to make out that they had been drinking so much wine, that they did not know what they were talking about, and ought not, therefore, to be listened to. "Others mocking said, These men are full of new wine,"--as if being drunk, could make any man speak a real language, of which, in his sober moments, he knew nothing. It was of the greatest importance that all men should clearly understand that the Apostles were really and truly the messengers of God, and that the Holy Spirit had been wonderfully given to them, to enable them to teach all nations: and therefore, when the accusation of being drunk was brought against them, they stood up, and Peter, no longer timid and fearful as to what man might do to him, lifted up his voice, and spake boldly to the assembled multitude. It is most probable that all this took place in some part of the temple. Peter began by declaring to the people, that he and his fellows were not drunk, reminding them that it was only the third hour of the day. The third hour, nine o'clock in the morning with us, was the time appointed for service in the temple, and the pious and devout Jews did not eat nor drink _anything_ before they attended it. Then Peter told his hearers, that what they had now seen, was only the fulfilment of the prophecies, that the Lord would pour out His Spirit upon all flesh. Then he went on, and spake to them of many solemn things, and of the death and resurrection of Jesus of Nazareth; and how David, whom all the Jews acknowledged to be a prophet, had declared beforehand those things which had happened unto Jesus. Peter also told the people, that "this Jesus, being by the right hand of God exalted" into heaven, "and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear": and he ended his discourse with these plain and fearless words, "Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." These words seem to have had a great effect on the people, for "when they heard this, they were pricked in their heart," that is, their consciences told them that they had greatly sinned in putting Jesus to death; and now, feeling their need of help and guidance, they "said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" The answer was ready: "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation,"--that is, separate yourselves from the unbelieving and sinful multitude, and so save yourselves from the wrath of God, which will rest upon all impenitent sinners. The success of Peter's words, proving the reality of the power given to them by the Holy Spirit, must have been a great encouragement to the Apostles to continue their labours, in humble confidence that the same help would be ever with them. We read, "Then they that gladly received his word were baptized: and the same day there were added unto them," to the company of disciples, "about three thousand souls"--a large number. Nor was it a momentary feeling that actuated them, for we read, "And they continued stedfastly in the Apostles' doctrine and fellowship, and in breaking of bread, and in prayers"; that is, they continued to listen to the blessed truths taught by the Apostles of the forgiveness of sins for Jesus Christ's sake, partaking with them of the Lord's Supper in remembrance of His death, and joining in earnest prayer for grace, to enable them to serve God acceptably. "And fear came upon every soul: and many wonders and signs were done by the Apostles." Those who saw such miracles performed, were more and more convinced that the Apostles were the messengers of God; and they would naturally fear to offend the Almighty God, Whose power was thus shown, and of Whose goodness the Apostles spake. "And all that believed were together, and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved." Those who now became Christians, devoted themselves and all their possessions to the service of God: content with food for the supply of their daily wants, their whole object was to do the work of God with "singleness of heart"; that is, with a heart wholly filled with love towards Him, and to their fellow creatures for His sake,--a heart whose single purpose it was to do the Will of God. No wonder that those who acted in such a manner, found favour with all the people, and that their example was followed, so that many were daily added to the Church, or body of believers in Jesus Christ. We read just now, that those who believed had all things common, and sold their possessions so as to make one common fund, out of which the daily wants of each were supplied. Thus those who had goods and riches gave them up; and those who had none were supplied out of their abundance. This giving up of all private property by the rich, so that the poor believers might be supported, was necessary at that time: for the poorer class of people on becoming Christians, would get neither employment nor help from their Jewish brethren; nor would they receive any part of those sacrifices offered in the temple, which were devoted to the relief of the poor. But however desirable this arrangement was then, it was not _commanded_; it was a sacrifice made willingly by the rich, for the benefit of the poorer brethren. In these days, to have everything in common would be impossible; but though we are not called upon to do this, we _are_ called upon and _commanded_ to help others; and to deny ourselves, and sacrifice our own wishes, that we may be able to do good to our fellow creatures; and thus show our love for Jesus, Who says, "If any man seeth his brother have need and shutteth up his compassion from him, how dwelleth the love of God in him?" And again, "To do good and to distribute forget not, for with such sacrifices God is well pleased." Many other passages of Scripture teach us the same lesson, and it is summed up as it were in the command, "Do unto all men as ye would they should do unto you." The next act we hear of as done by the Apostles is, that "Peter and John went up together into the temple, at the hour of prayer, being the ninth hour." There were three fixed times for public prayer in the temple: the third hour (or 9 o'clock in the morning), when the morning sacrifices were offered; the sixth hour, that is, 12 o'clock or noon; and the ninth hour, 3 o'clock in the afternoon, when the evening sacrifices were offered. The gates of the temple were the favourite resorts of cripples, who caused themselves to be carried to them, that they might beg for money from those who were continually passing and re-passing. Peter and John, going up to prayer in the middle of the day, saw a poor man who had been lame ever since he was born, and "whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple." When this man begged of the Apostles they said unto him, "Look on us." The man readily gave heed unto them, and did as they told him, "expecting to receive something of them"; and so he did, though not of the kind he expected. "Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ankle bones received strength. And he, leaping up, stood, and walked, and entered with them into the temple, walking, and leaping, and praising God." When the people saw this man, whom they had long known as a helpless cripple, "walking, and praising God," they were naturally full of wonder and amazement. "And as the lame man which was healed held Peter and John, all the people ran together unto them, in the porch that is called Solomon's, greatly wondering." This porch was, you must remember, a sort of colonnade or piazza, built over the same spot on which that built by Solomon in the first temple, had stood. When Peter saw such a number of people assembled, he spake to them, and said, "Ye men of Israel, why marvel ye at this? or why look ye so earnestly on us, as though by our own power or holiness we had made this man to walk?" And then he told them, that this cripple was made whole, because he had faith in Jesus Christ, who was truly the Son of God the promised Messiah, though they had refused to believe in Him, and had forced Pilate to crucify Him. But that, although they had preferred a murderer, and had killed Him Who was the Prince of Life, God had raised Him from the dead; as all the Apostles could bear witness, and that in His name and by His power alone, was this miracle worked. Peter then went on to say, that they did not know what they were about when they persecuted Jesus even unto death; and that if now, they would repent, and believe all that the Apostles could tell them of Jesus Christ, their sins should be "blotted out." And he reminded them, that Moses, and all the prophets since his time, had spoken of the coming of Christ; and that to them, as the descendants of the Children of Israel with whom the first covenant was made, God had now sent His son Jesus Christ, to bless them, in turning away every one from his iniquities. Peter and John were not long left to preach undisturbed to the people: for "as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide." The captain of the temple was one of the Priests, who directed and looked after all the guards and watches of the Priests and Levites, who were appointed to keep the temple from being in any way profaned. Before the death of Jesus, the Scribes and Pharisees were His chief enemies; but now that His disciples declared and taught that He had risen from the dead, the Sadducees became the most violent opposers of the Apostles, who taught the doctrine of the Resurrection. Chapter III.--ANANIAS AND SAPPHIRA. Although the Priests and the Sadducees did for the time put a stop to Peter's discourse, they could not undo the effect which it produced; for we read, "Howbeit many of them which heard the word believed; and the number of the men was about five thousand." The next day Peter and John were taken before the Sanhedrim, where Annas, the High Priest, and Caiaphas, with many others, were assembled. "And when they had set them in the midst, they asked, By what power, or by what name, have ye done this?" Peter, filled with the Holy Ghost, immediately told the members of the Council, that the lame man was healed solely and entirely by the name or power of the very Jesus of Nazareth, Whom they had crucified, Whom God had raised again from the dead. And further he told them, that Jesus, Whom they had rejected, was the corner stone as it were, the foundation of Christ's Church; and that none who would not believe in Him could be saved; saying also, "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved." The boldness of the Apostles in thus speaking, greatly astonished their hearers; especially as they "perceived that they were unlearned and ignorant men." Unlearned and ignorant according to the ideas of the world, but full of the best knowledge and wisdom; for by the Holy Spirit, they had been taught those things which make men wise unto salvation. All the learning in the world, although very useful and desirable, will be of no value in the day of death; but the wisdom which is from above, will then prove an inestimable treasure. Many who are ignorant of everything but what the Bible teaches them, will then be found more _truly wise_, than those who have spent their lives in acquiring knowledge, without searching the Scriptures. The Priests and elders might well marvel; they knew the Apostles to be unlearned fishermen, and they despised them as being Galileans; "and they took knowledge of them, that they had been with Jesus. And beholding the man which was healed standing with them, they could say nothing against it." They saw that Peter and John were two of those who had always followed Jesus whilst He was on earth, and now it was certain that they had worked a great miracle: they could not deny this, for there, by the side of the two Apostles, stood the very man whom they had healed: a man well known to all at Jerusalem, as having never been able to stand upon his feet since he was born. The Priests and elders could not say the man was _not_ healed; and therefore, as they were determined _not_ to acknowledge the power of Jesus, they were in difficulty as to what they could do to the Apostles. "But when they had commanded them to go aside out of the council, they conferred among themselves, saying, What shall we do to these men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us straitly threaten them, that they speak henceforth to no man in this name." It is sad to hear of rulers who were only anxious to prevent the people from believing in the truth! How truly did they bring upon themselves the sentence pronounced by our Lord, when he said, "Woe unto you lawyers, for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered." Having made up their minds what to do, the members of the Council sent again for the Apostles: "And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard." The Jews, who professed to obey the Law given to Moses by God, could not possibly say that it was right to obey man rather than God; and the sudden and complete cure of this man, who was above forty years old, had given such a proof that the Apostles acted under the immediate direction of the Almighty, that the Priests knew not what to say or do. "So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. And being let go, they went to their own company, and reported all that the Chief Priests and elders had said unto them." And when they heard that, they lifted up their voice to God, and praised Him Who had done such great things, and had accomplished every word that David and the prophets had spoken concerning the Messiah, the holy child Jesus, against whom "both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel determined before to be done." And then the disciples prayed the Lord to grant them grace to speak the truth boldly, undismayed by the fear of man; and to continue those signs and wonders, which proved them to be acting by his special direction. They were comforted and encouraged by an immediate answer to their prayers: for "when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. And with great power gave the Apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all." They had well and fearlessly used the grace already given to them, and therefore the Lord increased the gift, and strengthened them still further for their work. "And the multitude of them that believed were of one heart and of one soul": united together in perfect love and harmony; believing the same truths, and having the same object in all they did; namely, that of bringing all men to serve and obey the Lord. Even as to worldly matters, as we have said, the same unity or oneness of feeling prevailed, "neither said any of them that ought of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the Apostles' feet: and distribution was made unto every man according as he had need." At this time the Church of Christ, that is, the company of believers, was joined by a man who afterwards took a great share in the work of the Apostles: we read, "And Joses, who by the Apostles was surnamed Barnabas, (which is, being interpreted, The son of consolation,) a Levite, and of the country of Cyprus, having land, sold it, and brought the money, and laid it at the Apostles' feet." This Joses had either been born in the isle of Cyprus, which lies in the eastern part of the Mediterranean Sea, or he had lived there so long, that it was quite like his native country. As a Levite, he could never at any time have had any inheritance of land in Judæa; but of course a Levite might _buy_ land in foreign countries, or even in Judæa itself, particularly now, when the distinction into tribes was almost lost. Joses had land probably in Cyprus, and being convinced that Jesus was the Messiah, he determined to join the company of believers, and devote his future life to the service of God and man, by preaching the Gospel to others. He therefore gave up all that he possessed, and was henceforth content to receive merely what was necessary for his food and raiment, like the poorest disciple. His joining them, was a great comfort and encouragement to the Apostles in their work, and they therefore surnamed him Barnabas, which means the Son of Consolation. By the name of Barnabas, he is always spoken of in Scripture. Soon after Barnabas had joined the Apostles, a fearful punishment fell upon a man named Ananias, and his wife Sapphira, who also sold some land, and then brought part of the money they had received for it, pretending that they had brought the whole. When Ananias laid "a certain part at the Apostles' feet," he _acted_ a lie, though he did not speak one; and for the lie in his heart, Peter reproved him, reminding him that he was not obliged to sell his land, and that after he had sold it, he could have done as he pleased with the money; but that to pretend he had brought the whole price, when he had only given a part, was a grievous sin; for, said Peter, "thou hast not lied unto man, but unto God." Immediately the wrath of God was shown in an awful manner. "Ananias, hearing these words, fell down and gave up the ghost: and the young men arose, wound him up" in grave clothes, "and carried him out, and buried him," "and great fear came upon all them that heard these things." We must observe also, that Ananias showed a great want of faith: had he believed that the Apostles were really filled with the Holy Ghost, he could not have expected to hide the truth from them: in lying to the Apostles he had lied unto God; but in fact all lies _are_ a sin against God. About three hours after the burial of Ananias, his wife Sapphira, not knowing as yet what was done, came in. What she said we are not told; but we read, "And Peter answered unto her, Tell me whether ye sold the land for so much?" Her answer was a lie, for "she said, Yea, for so much;" not, however, stating how _much more_ they had received for the land. "Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things." Well might fear come upon all who heard of these two, struck dead in their sin! Let us also fear, lest we likewise fall into the same condemnation; for though liars may not now be struck dead with the lie on their lips, we know that the Devil is the father of lies, and that "all liars shall have their part in the lake which burneth with fire and brimstone, prepared for the Devil and his angels." When we read such awful words, let us remember that we may be guilty in the sight of God, without telling a direct falsehood. All deceit and hypocrisy; holding our tongues when we ought to speak the truth; and telling _part_ of the truth; are as displeasing in the sight of God as direct lies. We must speak and do the truth from our hearts; never attempting in any way to deceive others, or even to allow them to believe what we know is not true. The Apostles, in spite of the threats of the Sanhedrim, continued to preach to the people in Solomon's porch, doing many signs and wonders among the people, who "magnified," or thought much of them; "and of the rest durst no man join himself to them." After such a warning as that given in the case of Ananias and Sapphira, no one who was not really and truly willing to devote himself entirely to the service of God, would dare to pretend to do so. Chapter IV.--APPOINTMENT OF DEACONS. The Apostles continued to teach the people, "and believers were the more added to the Lord, multitudes both of men and women. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one." The Priests and elders were much displeased at the Apostles having such influence over the people, who, witnessing the miracles worked by them in the name of Jesus, naturally believed in them, and in Him whose servants they were. "Then the high priest rose up, and all they that were with him, (which is the sect of the Sadducees,) and were filled with indignation, and laid their hands on the apostles, and put them in the common prison." In the morning the High Priest called the Council together, "and sent to the prison to have them brought" up for trial. But the officers sent, returned, "saying, The prison truly found we shut with all safety, and the keepers standing without before the doors; but when we had opened, we found no man within." And so indeed it was; for after the Apostles were shut up in prison, "the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught." Thus, whilst the keepers did not even know that their prisoners were gone, they were fearlessly preaching the Gospel in the temple, in obedience to the Lord's command. When the members of the Council heard that the Apostles were no longer in the prison, they could not help feeling that a miracle had been worked for their deliverance; and they dreaded the consequence of this fresh proof that the Lord was with them. Greatly perplexed, the High Priest, and the captain of the temple, and the Chief Priests, debated amongst themselves, and "doubted of them whereunto this would grow." Whilst the Priests and elders were thus considering the matter, "came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people." This proof of the determination of the Apostles to obey God rather than man, without fear of the consequences, must have added to the perplexity of the Council, and increased their difficulty as to how they should deal with these men, whom the people loved, and were ready to defend against all who should attempt to hurt them. Wishing again to speak to the Apostles, they gave orders accordingly. "Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned." Nor was there any occasion to use violence, for the Apostles had no idea of resisting: they were ready to bear witness to the Lord Jesus before the Council, as well as in every other place. "And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you, that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us,"--that is, to make the people treat them as if they were guilty of murder, for having put Jesus to death. Peter and the other Apostles repeated their declaration, that they must obey God rather than men; and then they plainly told the Priests and elders that they had indeed killed Jesus Christ, the Messiah; and that the God of Israel had raised Him from the dead, to be the Saviour of all who would believe and repent: and they further said, that God had appointed them to bear witness of all things which Jesus had said and done; and that the Holy Ghost, by whose help they worked miracles, was also a witness to the truth of all that they taught to the people. "When they heard that, they were cut to the heart"; but it was not a right sort of grief; for, instead of believing the Apostles' words, and so turning to the Lord, they "took counsel to slay them," that they might no longer preach the Gospel of Jesus Christ. One of the members of the Sanhedrim was a Pharisee, named Gamaliel, a very learned man, much looked up to by all the Jews for his great wisdom. This man stood up, and having commanded the Apostles to be taken away for a short time, he spake to the other members of the Council, "and said unto them, Ye men of Israel, take heed to yourselves what ye intend to do as touching these men." Then he reminded them, that on two former occasions, when false teachers had for a time led many of the people even to rebel against their rulers, it had ended in the false teachers being slain, and their followers dispersed, so that no evil consequences had arisen. He therefore advised that the Apostles should be left alone; "for," said he, "if this counsel or this work be of men" (an invention of men only), "it will come to nought: but if it be God, ye cannot overthrow it; lest haply ye be found even to fight against God." Gamaliel evidently began to think that what the Apostles said might be true, and that therefore, in persecuting them, the Jews might be fighting against God. To fight against God is to resist His will, to try to prevent what He wills from being done. This is folly as well as sin; for the Will of God must be done, and we "cannot overthrow it." Let us try to bring our Wills into subjection and agreement with the Will of God: where His Will contradicts our hopes and wishes, let us yield at once, and pray that we may at all times be able to say from our hearts, "Father, not my Will, but Thine be done." Those who through life resist, and fight against the Will of God, will be forced at last to submit to it, to their eternal misery. The other members of the Council agreed to follow the advice of Gamaliel; but they did not do so without making another attempt to frighten the Apostles from continuing their work. "And when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go." These commands had, of course, no more effect upon the Apostles than the former threats. "And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name." They felt it an honour to suffer for the sake of Him, Who had suffered so much for them, and were only strengthened in their determination to show their love, by faithfully doing the work which their beloved Master had given them to do. "And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ." We have seen that the Believers, or Disciples, forming the Church of Christ, had at this time all things in common; and, as their numbers increased, it became impossible for the Apostles to divide the money to every person according to their need, without neglecting the more important work of preaching the Gospel to every creature. They had not time to do both things properly. We read: "And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration." We must remember that "Grecians" were not the inhabitants of Greece, as the word might seem to signify. The Hebrews here spoken of were of course Jews, natives of Judæa, now become believers in Christ, or Christians. But, as has been already said, there were Jews established in all lands, who had been born, and always lived, there. Numbers of these had also become Christians, and had now joined the Apostles' company at Jerusalem. These persons were called "Grecians," "Hellenists," or "Hellenistic Jews," because in the countries to which they belonged the Grecian language was spoken. These "Grecians," living amongst foreigners, had lost all knowledge of the Hebrew language, in which the Old Testament was originally written; so that they made use of the Greek translation of the Scriptures. _Hebrews_, then, were Jews of Judæa, who had become Christians; _Grecians_ were Jews born in foreign lands, who had become Christians. The natives of Greece were called Greeks. It seems that the Grecians thought their poor were not so well attended to as those of the Hebrews, and so they were dissatisfied, and a murmuring arose. The Apostles considered amongst themselves how to remedy this matter; then, calling the multitude of the disciples together, they explained that it was not reasonable to expect them to leave their special work of teaching, to attend to worldly matters; and they said, "Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the word. And the saying pleased the whole multitude." Such a wise and sensible arrangement could not fail to meet with approval; and it was immediately put in execution. Of the seven men thus chosen (called by us Deacons), there are only two, of whose particular acts we read in Scripture. These are, a man named Philip, and Stephen, of whom it is especially said, that he was "a man full of faith and of the Holy Ghost." These men, chosen from amongst themselves by the "multitude of disciples," were then "set before the Apostles," who approved of the choice; "and when they had prayed" for a blessing upon the step now taken, "they laid their hands on them," thus consecrating, or solemnly appointing, the Deacons to their work, and passing on to them by this significant action some of their own power and authority; for, although these seven men were to take care of the poor, and see that the common funds were properly distributed, they were also to help in preaching, and even to baptize those whom they should convert. The _word_ "deacon" is not in the Book of Acts; but in the Epistles, Deacons are spoken of as persons appointed to help the Apostles, and serve under them. In the Church now, when a young man is first admitted to be what is called a clergyman, he is said to be a deacon: afterwards he becomes a priest; but every man must be a deacon _before_ he can be a priest. The new arrangement now made as to deacons, appears to have answered well, for we read that "the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith,"--that is, they came to believe the things spoken by the Apostles, and to acknowledge Jesus to be the Messiah; and then they were obedient, and _did_ those things which the Gospel required. Faith must always produce obedience. If it does not, it is not true faith, acceptable to God; nor will it avail us anything. Let us ever remember, that faith is a root from which must spring all manner of good works, the fruits of faith. If it does not produce these fruits, it is of no more value than the root of an apple-tree, when the tree bears no apples. Chapter V.--THE FIRST MARTYR, STEPHEN. "And Stephen," (the Deacon,) "full of faith and power, did great wonders and miracles among the people." His success among the people stirred up enemies against him. Every considerable synagogue among the Jews, had an academy or school belonging to it, where young persons were instructed by the Rabbis: and it would seem that Stephen visited different synagogues, and tried to convince the Jews that Jesus was the Christ. "Then there arose certain of the synagogue, which is called the synagogue of the Libertines, and Cyrenians, and Alexandrians (Jews from parts of Africa), and of them of Cilicia and of (other parts of) Asia, disputing with Stephen," and trying to contradict him; but as Stephen spake as the Holy Spirit guided him, "they were not able to resist the wisdom and the spirit by which he spake." When these Rabbis found that they could bring no proofs against the truth of what Stephen taught, "they suborned (or bribed) men, which said, We have heard him speak blasphemous words against Moses, and against God"--an accusation as false as the similar one brought against our blessed Lord Himself. By this false charge, the people and the elders and the scribes were stirred up against Stephen, and they "came upon him, and caught him, and brought him to the council." Stephen now stood before the Sanhedrim, and the Rabbis "set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us." Stephen had, no doubt, taught that the ceremonial part of the law, given to keep the people in mind of the promised Messiah, need no longer be observed, since the Messiah _had_ come in the person of Jesus of Nazareth. Probably, too, he had warned the Jews, that the temple, and even Jerusalem itself, would shortly be destroyed, because the inhabitants refused to acknowledge Jesus to be the Messiah. We have seen before, how easy it is to give to true and good words a false and bad meaning, if people are wickedly bent upon doing so. The Lord God Almighty now seems to have given a remarkable sign, that this man now accused of blasphemy, a sin directly against God Himself, was, on the contrary, one of His favoured servants, and under His peculiar care and protection: for we read that, "all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel." To compare in this way the face of a man to that of an angel, was a Jewish way of saying, that there was something more than commonly pleasing and majestic in the countenance of such a man; and most likely the Lord now gave to Stephen's face, some particularly bright and holy look, so as to fill all who beheld it with surprise. The false witnesses, having made their accusation, "Then said the high priest, Are these things so?" Instead of answering as to the accusations of blasphemy, Stephen endeavoured to show his hearers how mistaken they were in their ideas of the Messiah; and how differently they would act, if they would consider all that had been told to Abraham and the rest of their forefathers, by God Himself. To this end, Stephen reminded them of how God had called Abraham out of his own land to be the father of the Children of Israel, giving him many precious promises, and establishing with him and his seed the Covenant of Circumcision in token of their being His peculiar people. Then Stephen spake of Isaac and of Jacob, and of the twelve patriarchs; and of how Joseph had been sold into Egypt, and was in time followed by his Father and Brothers and their descendants; who remained in Egypt four hundred years, according to what the Lord had told Abraham. Then Stephen spake of the cruel treatment endured by the Children of Israel; and how, in His own appointed time, God had wonderfully preserved the infant Moses to be the deliverer of His chosen people. He reminded them of the unwillingness of the Hebrews to listen to Moses, although appointed by God for this very purpose; and then he said, "This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush. He brought them out, after that he had shewed wonders and signs in the land of Egypt, and in the Red Sea, and in the wilderness forty years." All these things were well known to the Jews, who held Moses in great reverence: and Stephen now reminds them, that it was this very Moses himself who prophesied concerning the expected Messiah, "A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear." Then proceeding with his history, Stephen shortly noticed the giving of the Law; the idolatry and other sins of the Children of Israel, which caused them to wander for forty years in the wilderness, and caused the Almighty even then to warn them of a future punishment for forsaking Him, "I will carry you away beyond Babylon." Stephen then spake of "the tabernacle of witness," set up in the wilderness by the command of God, as a sign or token of the Covenant made between Him and His people. This tabernacle, he reminded them, had been brought by their fathers under the leading of Joshua, (for the word Jesus here used means Joshua,) into that land which had hitherto been "the possession of the Gentiles"; and that, about four hundred years after, David, "who found favour before God," "desired to find," or build, a more suitable tabernacle for the God of Jacob. "But Solomon built Him an house." Having thus mentioned the temple, Stephen took occasion to remind them, that though it had pleased the Lord to manifest His glory in the temple, and promise in a certain way to be present there, yet "the Most High dwelleth not in temples made with hands; as saith the prophet (Isaiah), Heaven is my throne, and earth is my footstool: what house will ye build me? saith the Lord: or what is the place of my rest? Hath not my hand made all these things?" Stephen spake with proper respect of the temple, whilst he tried to show the Jews that they now thought too _much_ of the temple, which was only a building set up in honour of the Lord God Almighty; and too _little_ of Him, in Whose honour and for Whose worship it had been set up. It seems probable that when Stephen spake of the temple, the Council interrupted him, and showed their determination not to listen to his teaching: for he now changed his tone entirely, and severely reproached them, saying, "Ye stiffnecked (or obstinate) and uncircumcised in heart and ears, ye do always resist the Holy Ghost: as your fathers did, so do ye. Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One (the Messiah); of whom ye have been now the betrayers and murderers." Stephen also charged them with not having kept the Law which was given to them by God Himself, through the disposition or ministry of angels; in that they had not received Jesus, Who was the _object_ of that law. This plain speaking made the members of the Council, and all who were present, quite furious against Stephen. "When they heard these things, they were cut to the heart, and they gnashed on him with their teeth." Their rage had no effect on Stephen: supported by the Holy Spirit, by whose inspiration he had spoken, he had no fear of death: all his hope and trust were in heaven. Stephen was destined to be the first martyr; and now to strengthen his faith, and the faith of those who were still to remain and do their work on earth, it pleased the Lord to show to Stephen a glorious vision, as a proof that their crucified Master was really, as He had said, at the right hand of God in Heaven; and that having done everything exactly as He had predicted, He would most assuredly also fulfil the gracious promise, to "be with them alway even unto the end." Stephen, as we read, "being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God." These words, so full of comfort and encouragement to his fellow labourers, raised the fury of the unbelieving Jews to the highest pitch: "Then they cried out with a loud voice, and stopped their ears," that they might hear no more of what they considered blasphemy. Nor was this all; without waiting for a trial, they at once "ran upon him with one accord, and cast him out of the city, and stoned him." "And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge." Like his blessed Master, he prayed for them that did the wrong--setting us an example that we should forgive injuries, and pray for them which despitefully use us and persecute us. When Stephen "had said this, he fell asleep." The death of a faithful follower of Christ is but a sleep, from which he will awaken in the presence of the Lord. Thus died the first martyr; "and devout men," that is, true believers, "carried Stephen to his burial, and made great lamentation over him"; as well they might, when they thought of their own loss. In reading this history, let us remember that this same Jesus, Whom Stephen saw at the right hand of God, still liveth there, to make intercession for us. When Stephen was stoned, "the witnesses laid down their clothes at a young man's feet, whose name was Saul." Those persons, upon whose witness or testimony any man was executed, were, by the law, required to cast the first stone; thus, as it were, taking upon themselves the guilt of murder, if they had become _false_ witness. The witnesses who had accused Stephen of blasphemy, prepared to do their part by taking off their long upper robes, so as to have freer use of their arms: the garments thus taken off, were placed under the charge of some one who had also been active in getting the victim condemned. Saul was a young man, neither poor nor ignorant: he was a Jew, born at Tarsus, a city in Cilicia; and under the care of Gamaliel, (who had advised that the Apostles should be let alone,) he had been strictly brought up as a Pharisee, and was filled with an intense hatred of all who believed in Jesus. He "was consenting unto the death of Stephen," anxious for it. Nor was he satisfied with one victim: for he took an active part in "the great persecution of the church," which arose in Jerusalem at this time. The violent behaviour of the Jews, scattered abroad throughout the regions of Judæa and Samaria, "all the disciples except the Apostles." How it happened, that the Apostles were allowed to remain in peace at Jerusalem, we do not know; but it was needful that they should for the present remain there, to direct and govern the affairs of the Church, and bring more believers into it; and therefore the Lord protected them in Jerusalem, that the Gospel might first be fully preached to the Jews, as had been appointed. Mean time, by driving so many disciples out of Jerusalem, the Jewish rulers did the very thing they wished to prevent: for wherever these disciples went, they did not cease to speak of the Messiah; thus spreading the knowledge of the Gospel over the country, and bringing many believers into the Church. Saul mean time was active against the truth: hunting out believers in their own houses, that they might be punished: "he made havoc of the church, entering into every house, and haling men and women committed them to prison." Chapter VI.--CONVERSION OF SAUL. The deacon Philip, having left Jerusalem in consequence of the persecution after the martyrdom of Stephen, "went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed. And there was great joy in that city." There was, however, in Samaria at that time, a man named Simon Magus, who pretended himself to be the expected Messiah. The Scripture says of him, that he used sorcery and bewitched the people. We know that before the coming of the Lord Jesus, evil spirits had a power which He took from them, of getting possession of the bodies of men: and as has been said before, it seems that bad men had sometimes dealings with evil spirits, by whose help they did things which otherwise they could not have done. But any one who did seek to have dealings with evil spirits, was guilty of a very great sin: such unlawful deeds were strictly forbidden by the Law; those who were guilty of them, were called magicians, sorcerers, wizards, witches, &c., and were, by the command of God, to be put to death. Simon had for some time deceived the people of Samaria by his arts; but when Philip preached to them of Jesus Christ and His kingdom, they believed his words, and "were baptized, both men and women." Simon himself also believed that Jesus of Nazareth was the true Messiah, and he likewise was baptized in the Name of the Father, the Son, and the Holy Ghost, though he was still far from understanding the true nature of the religion taught by Philip. "When he was baptized, he continued with Philip," and "wondered, beholding the miracles and signs which were done." The account of all that had been done by Philip at Samaria, soon reached Jerusalem; and the Apostles sent Peter and John to finish the work so well begun, for although Philip had taught and baptized the people, he had no power like the Apostles, to bestow the gift of the Holy Spirit. When Peter and John were come down, they prayed for the converts "that they might receive the Holy Ghost: (for as yet he was fallen upon none of them; only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost." Simon now showed how little he understood of the things of God; for when he "saw that through laying on of the Apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost." Peter reproved Simon very severely for having thought it possible that the gifts of God could be bought with money; and told him, that although he had received the outward form of Baptism, it was quite plain that he was no true believer in Jesus Christ, but was still in bondage to Satan. He then called upon him to repent truly of all his wickedness, and especially of the fearful sin of which he was now guilty, and pray to God, Who could alone forgive the thought of his heart. Peter's words alarmed Simon, who now besought Peter's help, "and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me." When Peter and John had testified to the truth of all that Philip had taught, they returned to Jerusalem; and as they went, they "preached the gospel in many villages of the Samaritans." After these things had passed, Philip was directed by God to go into a desert part of Judæa, lying between Joppa and Gaza, to meet an officer belonging to Candace, the queen of a country called Ethiopia. This man, who held the important office of treasurer, had become a Jew, and was a sincere worshipper of God as far as his knowledge went. He had taken a long journey in order to worship God in the temple, after the manner of the Jews: and now returning homewards, he was sitting in his chariot studying the Scriptures. "Then the Spirit said unto Philip, Go near, and join thyself to this chariot." Philip obeyed, and heard him read that part of the prophecy of Isaiah which saith, "He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth." Philip asked him, "Understandest thou what thou readest? And he said, How can I, except some man should guide me?" Being earnest in his desire to learn, this officer was rejoiced to meet with some one who seemed likely to give him the guidance he needed; and so "he desired," or entreated "Philip, that he would come up and sit with him" in his chariot, and explain the passage of Scripture which he had just read. "And the eunuch (or officer) answered Philip, and said, I pray thee of whom speaketh the prophet this? of himself or of some other man? Then Philip," guided by the Holy Spirit, "opened his mouth, and began at the same Scripture, and preached unto him Jesus": showing him that these words were spoken of the promised Messiah; and that Jesus of Nazareth, whom the Jews had so lately crucified, was indeed the Messiah spoken of by the Prophets: and he doubtless spake of Baptism, in the Name of the Father, and of the Son, and of the Holy Ghost, as the appointed means of admission into the Church of Christ: for "as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God." This was enough. "And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him." Philip had now done the work which he had been sent to do. "And when they were come up out of the water, the Spirit of the Lord caught away Philip," who was thus conveyed in some miraculous way to a place called Azotus, "so that the eunuch saw him no more: and he went on his way rejoicing," that he had been instructed in the Gospel, and admitted into the Church of Christ by Baptism. This Ethiopian officer was a true convert, and no doubt his future life proved him to be so. Philip mean time found himself in a miraculous manner at Azotus, and from thence journeyed northward, and "preached in all the cities, till he came to Cæsarea," where his home was. The next event recorded in the Book of Acts, is the wonderful conversion of Saul, who was suddenly, by the mercy of the Lord, changed from being an enemy to all the followers of Jesus, into a true believer, and an active and zealous preacher of the truth as it is in Jesus. We have already heard of Saul as a persecutor, making havoc of the Church at Jerusalem, after the death of Stephen. We now learn from the Book of Acts, that, "breathing out threatenings and slaughter against the disciples of the Lord," he "went unto the High Priest, and desired of him letters to Damascus to the synagogues," giving him authority "that if he found any of this way," any believers in Jesus, "whether they were men or women, he might bring them bound unto Jerusalem." The High Priest was no doubt too glad to give this power to one who would execute it zealously; and Saul set out on his journey, which turned out very differently from what he expected and intended. For when "he came near Damascus, suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?" Saul's answer to this question, shows that he was even now convinced that the voice was none other than the voice of God; for he said, "Who art thou, Lord? And the Lord said, I am Jesus, whom thou persecutest: it is hard for thee to kick against the pricks." This seems to have been a Jewish expression, meaning that it was useless for any persons to resist an authority and power, which they could have no hope of overcoming, for that they would only hurt and injure themselves; just as any person kicking against thorns, would tear and injure himself, instead of harming the thorns. Saul's heart was indeed touched and changed by the Holy Spirit, and willing to obey the commands of Him whose followers he had so cruelly persecuted; "he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do." "And Saul arose from the earth; and when his eyes were opened, he saw no man": the excessive brightness of the vision he had seen, had deprived him of his sight, and he arose from the earth blind and helpless. "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man." They had heard and seen something of what Saul had done; enough to make them unable to speak from astonishment and awe: they had heard a voice, but did not understand the words spoken, and seeing no man, they were perplexed as to whence the voice came. Now, however, seeing their master was blind, "they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink." We can well imagine how Saul passed these three days in meditation and earnest prayer to the Lord, who had so mercifully called him to be a true believer. His continued blindness did not shake his faith, or lessen his love; on the contrary, they increased more and more; and soon he had his reward, for the Lord showed him in a vision that his sight should be restored to him. There was residing in Damascus at this time a certain disciple, one of the believers in Jesus, "named Ananias: and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord,"--which meant, Here I am, ready to obey Thee, and do whatever Thou shalt bid me do. "And the Lord said unto him, Arise and go into the street which is called Straight, and inquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight." This direction rather startled Ananias, who well knew Saul of Tarsus to be the bitter enemy of Jesus Christ, and of all who believed in Him: therefore, "Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the Chief Priests to bind all that call upon thy name." But the Lord forbade Ananias to make any further objections, since it was his duty simply to believe and obey; and He said unto him, "Go thy way," do as I command thee. At the same time, the Lord in His mercy encouraged Ananias, by making known His purpose concerning Saul; saying, "for he is a chosen vessel unto me (that is, a messenger), to bear my name," or to bear witness of the things belonging unto God, "before the Gentiles, and kings, and the Children of Israel: for I will shew him how great things he must suffer for my name's sake." Ananias hesitated no longer, but went to the house pointed out to him, "and putting his hands on him, said, Brother Saul, receive thy sight: and he received sight forthwith, and arose, and was baptized." After this, Saul at once joined the Church, or company of believers at Damascus, and "straightway he preached Christ in the synagogues, that he is the Son of God." All that heard him preach were greatly amazed, knowing with what a very different purpose Saul had come to Damascus. From other parts of Scripture we learn, that Saul did not at this time stay long in Damascus, but went away into Arabia, where he stayed quietly for three years; no doubt studying the Scriptures, and preparing for the great work he was to do amongst the Gentiles. After that, he returned to Damascus, about Anno Domini 38; that is, thirty-eight years from the year in which Jesus Christ was born. Chapter VII.--SAUL JOINS THE CHURCH AT JERUSALEM. Syria, of which Damascus was the capital, had become a Roman province about sixty-three years before the birth of Christ. Whilst Saul was in Arabia, Aretas, the king of that country, went into the land of Judæa, to fight against Herod Antipas, who had married the daughter of Aretas, and then treated her very ill. Herod was defeated in a battle, and then he applied for help to the Emperor Tiberius, as supreme ruler of Judæa. Tiberius commanded his general Vitellius to chastise Aretas for his attack upon Herod, and bring him to Rome, alive or dead. Whilst Vitellius was at Jerusalem preparing to execute this order, Tiberius died; and Vitellius marched his army into winter quarters. Aretas took advantage of this, and attacked the city of Damascus, which he took, and kept possession of for some time. Saul, as has been said, returned to Damascus whilst Aretas still held possession of it. By his preaching, he confounded the Jews which were at Damascus; for strengthened more and more by the Holy Spirit, he spake of Jesus of Nazareth, "proving that this is very Christ." Not knowing how to answer him, and fearing the effect of such preaching, the Jews, after many days were fulfilled, "took counsel to kill him." From another part of Scripture we learn, that the governor set over the city of Damascus by Aretas, took part with the Jews, and caused the gates to be watched night and day, to kill Saul, should he attempt to leave the city, before the Jews had accomplished their purpose. But all these plots were, by the mercy of God, made known in some way to Saul. The disciples of course knew that the Lord could work a miracle, to save one who was chosen to be a preacher of the Gospel; but they also knew that it is the duty of man in all cases, to take proper means for his own safety: and trusting that the Lord would bless their efforts, "they took him by night, and let him down by the wall in a basket." Saul being thus outside the walls, without passing through the gates, journeyed on to Jerusalem. At that time, people living in one city, knew very little of what was going on in others at a distance; and the war between Herod and Aretas, would naturally have cut off even the usual communication between Jerusalem and Damascus. If the Chief Priests and other members of the Sanhedrim, had heard any rumour of Saul's wonderful conversion, they would of course try to keep such a matter secret. These things account for the fact, that the Apostles in Jerusalem had never heard of the change that had taken place in Saul, whom they remembered as consenting to the death of Stephen, and then going to Damascus to persecute the believers. Three years had now passed since that time, and the Apostles probably thought that during that period, Saul had been actively employed in trying to prevent the spreading of the Gospel. "And when Saul was come to Jerusalem, he assayed (or attempted) to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple." Barnabas, however, in some way had become acquainted with the circumstances concerning Saul: he therefore "took him, and brought him to the Apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus." This was sufficient; on the testimony of Barnabas, the Apostles gladly received Saul as a fellow labourer, and from that time "he was with them coming in and going out at Jerusalem. And he spake boldly in the name of the Lord Jesus," especially endeavouring to convince the Grecians, or foreign Jews. But instead of listening to Saul, "they went about to slay him"; which, when the "brethren knew, they brought him down to Cæsarea, and sent him forth to Tarsus," his native place in Cilicia. The removal of Saul at this time, seems to have had a good effect; for we read, "then had the churches rest throughout all Judæa and Galilee and Samaria, and were edified; and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied." Leaving the history of Saul for awhile, the Book of Acts gives us some account of Peter's labours: he went from place to place, spreading the knowledge of the Gospel everywhere. At Lydda, a very large village not far from Joppa, "he found a certain man named Æneas, which had kept his bed eight years, and was sick of the palsy. And Peter said unto him, Æneas, Jesus Christ maketh thee whole: arise, and make thy bed. And he arose immediately," the palsy leaving him and his strength returning, as Peter spake these words. The news of what had happened at Lydda soon reached Joppa; and the disciples who dwelt there, sent unto Peter, desiring that he would not delay to come to them. The cause of their sending for the Apostle, was the death of a certain disciple, a woman "named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did": her kindness and charity had made her to be loved by all, and her death therefore caused great grief to those who had benefited by her kindness. Peter obeyed the summons of the messengers; he "arose and went with them. When he was come" to Joppa, "they brought him into the upper chamber," where they had laid the body: "and all the widows stood by, weeping, and shewing the coats and garments which Dorcas made, while she was with them." But Peter put them all out of the chamber, and then "kneeled down, and prayed." After this, turning to the body, he said, "Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord," in Whose name, and by Whose power, Peter had worked this great miracle. It has been said of this Tabitha, that "by interpretation her name was Dorcas." This good woman was a _Grecian_, or foreign Jewess, and as such, her name was Tabitha, which means an "antelope"--a very graceful animal of the deer kind, having very beautiful eyes. It was a common practice amongst the Arabs, and other nations of Asia, to give to female children the names of such animals as were particularly admired. The Jews, instead of calling Tabitha by what was _to them a foreign_ name, called her Dorcas; because that word, in their language, meant antelope. Therefore, Dorcas was the Jewish interpretation of Tabitha. Peter did not leave Joppa again immediately after the restoration of Dorcas; on the contrary, "he tarried many days in Joppa, with one Simon a tanner." The Gospel had by this time been preached freely to the Jews in Jerusalem, and throughout Judæa, Samaria, and Galilee; and the time was now come for it to be preached to the Gentiles also. Peter was accordingly chosen by God to begin this work, about A.D. 40. We are told, "There was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." The Italian band, was a company of a thousand Roman soldiers, acting probably as a guard to the Roman governor of Judæa, whose usual residence was at Cæsarea, a city of great importance. Cornelius was one of the centurions, or captains, of the Italian band: he was a Gentile, who had already given up idolatry, and become a sincere worshipper of the God of Israel: but as he had not observed all the forms and ceremonies required by the Law, the Jews did not look upon him as one of themselves. Such persons were called "Proselytes of the Gate"; and although they were allowed to dwell among the Jews, they were looked upon as unclean. Cornelius had brought all his household to worship the One True God: he was constant in prayer; and he showed his love for God, by charity to man for His sake. Such a devout man was well pleasing to the Lord, Who now called him to a "knowledge of the truth as it is in Jesus." Cornelius being engaged in prayer about the ninth hour of the day, one of the times especially appointed for prayer in the temple, saw in a vision an angel of God, who told him that by his prayers and his alms (signs of faith and obedience), he had found favour with God. The angel then bade him send to Joppa for Simon Peter, saying also, "he shall tell thee what thou oughtest to do." We may be sure that Cornelius received this divine message with joy and thankfulness, and he immediately sent "two of his household servants, and a devout soldier of them that waited on him continually"--men upon whom he could thoroughly depend, to Joppa, to fetch Peter. On the morrow, as these messengers drew near to Joppa, the Lord, by means of a vision, prepared Peter to receive them. About the sixth hour Peter went up upon the house-top to pray, where he would be quiet and undisturbed. "And he became very hungry, and would have eaten: but while they made ready, he fell into a trance," or kind of fainting fit. In this state he had a vision; and "saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet, knit (or fastened together) at the four corners, and let down to the earth." In this vessel, which is compared to a large sheet, were "all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air"--many of these creatures being unclean, according to the Jewish Law. "And there came a voice to him, Rise, Peter; kill and eat. But Peter said, Not so, Lord; for I have never eaten anything that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven." Although Peter was a true follower of Jesus Christ, he had not yet got over his Jewish prejudices; but like the rest of his countrymen, looked upon the Gentiles as unclean, and thought that it was as great a sin for a Jew to keep company with a Gentile, as it would be for him to eat any of the unclean animals, which the Lord forbade him to touch. The vision now sent to Peter, plainly showed him that Jesus did not wish his followers to observe any longer the ceremonial Law; and above all, that in preaching the Gospel, no distinction was to be made between Jew and Gentile. No man was to be looked upon as unclean, since it was the Will of God that _all_ should come to the knowledge of the truth, and be joined together in one body, the Church. This vision greatly astonished Peter, and perplexed him: but while he "doubted in himself what this vision which he had seen should mean," the whole matter was made plain to him. By this time "the men which were sent from Cornelius" had reached Joppa, and having made inquiry for the house of Simon the tanner, they now "stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there:" and "while Peter thought on the vision," trying to discover what it might mean, "the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down," to hear wherefore they are come, and "go with them," as they will ask thee, "doubting nothing"--having no doubts or fears upon the subject, but feeling sure that you are doing right by going with them,--"for I have sent them." Chapter VIII.--PETER AND CORNELIUS. Having received the direct commands of God by the Holy Spirit, "Peter" at once "went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom you seek; what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Cæsarea." Cornelius, knowing at about what time his messengers might be expected back, had called his friends together to receive Peter, whom he was anxiously expecting to come with his servants. "And Cornelius waited for them, and had called together his kinsmen and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him." Thus did the centurion show his joy and gratitude after the manner of the Gentiles, who often did pay to their fellow creatures that degree of reverence and worship due to God alone; and Cornelius, looking upon Peter as the especial servant of God sent to him by the interposition of an angel, might naturally on his appearance fall into this error. Peter, however, at once checked such an expression of the centurion's feeling; teaching him, that the worship due to God must never be given to any man under any circumstances; so, when Cornelius fell at his feet, "Peter took him up, saving, Stand up; I myself also am a man. And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Therefore came I to you without gainsaying, as soon as I was sent for." Having thus given an account of himself, Peter very naturally added, "I ask therefore for what intent ye have sent for me?" Cornelius at once gave to Peter an account of the vision that had been vouchsafed to him, and in consequence of which he had sent for him; and added, "and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God." Peter, as a Jew, had been brought up to believe that the favour of God was confined to the descendants of Abraham; but he now openly expresses his conviction, that no such line of separation existed, saying, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him:" a doctrine very displeasing to the unbelieving Jews, but most comforting to the Gentiles, who were no longer shut out from the favour of God, now that all distinction between Jew and Gentile was done away with by the preaching of the Gospel. Peter then spake to Cornelius and his friends of Jesus; of His Life, Death, Resurrection, and of the commandment which He had given to His Apostles "to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead;" and Peter ended his discourse by repeating the great Gospel truth, "that through faith in Jesus all may receive remission or pardon of their sins." Even while Peter was speaking, the Lord gave a signal proof that there was indeed, in His sight, no difference between Jew and Gentile, amongst those who believed the Gospel, and became followers of Jesus; for "the Holy Ghost fell on all them which heard the word," that is, the Gospel as now preached by Peter; and the Spirit enabled "them to speak with tongues," that is, to speak foreign languages, as in the case of the Apostles on the Day of Pentecost: for this instance of mercy they did magnify and praise the Lord. "And they of the circumcision," the Jews who had become believers, and had now accompanied Peter from Joppa to Cæsarea, "were astonished, because that on the Gentiles also was poured out the Holy Ghost," in this plain and unmistakeable manner. "Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?" Peter justly felt, that these Gentiles, who had so evidently been made partakers of "the inward and spiritual grace of Baptism," might be safely allowed to receive "the outward visible sign." "And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days" at Cæsarea, that he might yet further instruct them in the doctrines of the Gospel. Peter no doubt complied with this request, and we may be sure that he dwelt on the necessity of holiness in all the followers of Jesus, and exhorted his hearers to constant and earnest prayer to Him, from Whom come all good gifts, and without Whose help man can do no good thing. "The Apostles and brethren that were in Judæa, heard that the Gentiles had also received the word of God," without at the same time hearing under what circumstances Peter had gone amongst them to preach it. "And when Peter was come up to Jerusalem, they that were of the circumcision,"--that is, those Jews who, although they had become disciples, still thought that the Law of Moses was to be obeyed in all its ceremonies, and that the Gospel should be preached to Jews only,--blamed, or "contended with Peter, saying, Thou wentest in to men uncircumcised, and didst eat with them." Peter, instead of being angry, that he, one of the Apostles appointed by Christ, should be thus called to account by those whose duty it was to learn of him, quietly "rehearsed (or repeated) the matter from the beginning, and expounded it by order unto them," beginning with his own vision at Joppa, and ending with the baptism of Cornelius and his friends, in consequence of the pouring out of the Holy Ghost upon them; saying, in regard to this subject, "Then remembered I the word of the Lord, how that he said, John indeed baptized with water; but ye shall be baptized with the Holy Ghost. Forasmuch then as God gave them the like gift as he did unto us, who believed on the Lord Jesus Christ, what was I, that I could withstand God?" "When they heard these things, they held their peace," ceased to blame Peter, seeing that he had only done as God directed him: and being now convinced that it was indeed the Will of the Lord that the Gospel should be preached to all nations, they "glorified God, saying, Then hath God also to the Gentiles granted repentance unto life." All who believe in Jesus Christ themselves, will always rejoice when others are brought to do so too: Christians will ever show their love for Jesus, by doing all in their power to bring others to know and love Him: and whatever else we may be able to do, let us always remember to pray for them, and to ask God to let "His knowledge cover the earth as the waters cover the sea." One thing more we should remark, as it teaches us a useful lesson in our dealings with our fellow creatures; and that is, how often disputes and quarrels would be avoided, if we followed Peter's example; and, instead of being angry when we are unjustly blamed, were to take it patiently, and then quietly explain all the circumstances which have caused the misunderstanding. But instead of that, amongst us, whether children or grown-up people, if one makes a false accusation, or casts undeserved blame upon another, that other too often feels provoked and angry, and answers sharply; one sharp cross answer leads to others; and so on, until there is a regular quarrel, whereby both parties sin against God: and all this might have been prevented by a few quiet gentle words of explanation. Let us remember, "that a soft answer turneth away wrath," and that the "beginning of strife is as when one letteth out water,"--we cannot tell where it will stop. The Lord bids us live peaceably with all men: let us try to do so, striving never to provoke others, nor to be provoked by them. We have seen that, after Stephen's death, most of the disciples left Jerusalem, and "they which were scattered abroad upon the persecution that arose about Stephen, travelled as far as the country of Phenice," or Ph[oe]nicia, to the N.W. of Judæa, and to the isle of Cyprus, and to the town of Antioch in Syria, which lay about twelve miles from the sea, having the river Orontes running through it. To all these distant parts the disciples travelled, "preaching the word to none but unto the Jews only," who happened to be in those different places. "And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians," the Jews born in foreign lands, preaching the Lord Jesus. The people of Cyprus, and of Cyrene on the coast of Africa, spake the Greek language; and therefore, could make themselves understood by the Grecians, who knew nothing of Hebrew, the language in which the other disciples preached. "And the hand of the Lord was with" all them that preached; and "a great number believed, and turned unto the Lord." "Then tidings of these things came unto the ears of the church which was in Jerusalem: and they sent forth Barnabas, that he should go as far as Antioch," to ascertain the truth of what the Apostles had heard, and to confirm the faith of those who had turned to the Lord. Barnabas was now numbered with the Apostles, and exercised like authority; "for he was a good man, and full of the Holy Ghost and of faith." When he came to Antioch, and had seen how by the grace of God so many were truly converted, he "exhorted them all, that with purpose of heart they would cleave unto the Lord": that is, that they would continue steadfast in the faith, and determine to devote themselves entirely, body and soul, heart and mind, to the service of the Lord. The preaching of such a man could not fail to have its effect; for he was full of the Holy Ghost; and so we read that "much people was added unto the Lord." Chapter IX.--PETER DELIVERED FROM PRISON. Barnabas, finding that there was plenty of work to be done at Antioch, "departed to Tarsus, for to seek Saul," that he might come and help him. "And when he had found him, he brought him unto Antioch. And it came to pass that a whole year they assembled themselves with the church" (that is, joined in the assemblies of the believers), "and taught much people,"--converting, we may be sure, Gentiles as well as Jews. Scripture tells us here, "And the disciples were called Christians first in Antioch." Some people have thought that this name, in which we glory, was given to the disciples by their enemies, in scorn of them as followers of Christ; but it is far more likely that it was given them by Saul and Barnabas, under the direction of the Holy Spirit. Up to this time, the Jewish converts were called amongst themselves "disciples," "believers," "saints"; and all together, "the Church." Their enemies called them "Nazarenes," "Galileans," or the "men of this way." Now that there were so many of them, it was quite necessary that they should be distinguished by some peculiar name; and what name could be more appropriate, than one which marked them as the followers and disciples of Jesus Christ--believers in the Messiah, the Anointed, through Whom alone they, and all mankind, could receive pardon of their sins? Let us, whilst we glory in the name of Christians, take care that we are not so in name _only_. All who are joined to Christ, or made part of His body the Church, by Baptism, are now called Christians. The cross is the sign, or symbol, of the Christian faith. In Baptism, the figure of the cross is made on the forehead of the person baptized, to signify that he, or she, is now entered as a faithful soldier and servant of Christ; and that this service is to be continued as long as life lasts. This shows us what each one of us should be,--"a faithful soldier," fighting against all the enemies of our Lord, which are the Devil and his evil angels, our own bad passions and desires, and every kind of sin: and "a faithful servant," studying to know his Master's Will, that he may do it thoroughly, whatever suffering or trouble it may bring upon himself. Let us seriously consider whether we are such Christians, really and truly trying to serve and please God. If we are _not_, the name of Christian will be of no use to us. Jesus Himself says, "Not every one that saith unto me, Lord, Lord, shall enter the kingdom of heaven; but he that doeth the will of my Father which is in heaven." Let each one of us pray earnestly to God, that for the sake of His blessed Son, Jesus Christ, He will give us the help of the Holy Spirit, so that we may become true Christians in the sight of Him, by Whom all our thoughts, words, and actions are known. In order to understand perfectly all that the Bible tells us, it is necessary to mention a few circumstances connected with the history of the Jews, which are not written in the Scriptures, but are told us by a man called Josephus, himself a Jew, who lived at this time, and has left us an account of all that he saw and heard amongst his countrymen. We have already heard that Herod the Great, who slew the infants of Bethlehem, had many descendants, who all bore the same name, and several of whom are spoken of in Scripture. Some account has already been given of them. Aristobulus, one of the unfortunate sons of Herod the Great and Mariamne, left two sons: one named Herod Agrippa, called also the Elder, to distinguish him from his own son, named also Herod Agrippa; and another son, also called Herod, who became King of Chalcis. Herod Agrippa the Elder lived for some years quietly at Rome, as a private person, and was in favour with Tiberius, who became Emperor of Rome A.D. 14. But some persons having accused Herod, whether truly or falsely we cannot say, of wishing for the Emperor's death, he was put into prison, where he remained until Tiberius died, about four years after the Crucifixion of Jesus. Caligula, who became Emperor at the death of Tiberius, A.D. 37, made Herod Agrippa king over Iturea and some neighbouring parts of the country. Pontius Pilate had ceased before this to be Governor, or Procurator, of Judæa. A riot, or disturbance, had taken place amongst the people of Samaria. Pilate put a stop to it; but he afterwards treated the people with such extreme severity, that the Roman Emperor deprived him of his government, which he had held for about ten years. Pilate was banished to Vienne, a place in Gaul (as France was then called), and there he killed himself. About the same time that Pilate was deprived of his office, Herod Antipas was also deprived of his. Herod Antipas, the second son of Herod the Great, was the tetrarch, or governor of Galilee, who put John the Baptist to death, and who, with his men of war, mocked and ill treated our blessed Lord, Who was sent to him by Pilate. A few years after the death of Jesus, Herod wished to make himself king of Judæa; and he was in consequence deprived of his government, and banished into Spain, also a Roman province, where he died miserably. So soon did punishment fall upon these two bad men, who had sinned against the Lord Jesus Christ. Caligula, who made Herod Agrippa king over some parts of Syria and Palestine, was anxious to be looked upon and treated as a god; and of course his heathen subjects did not much care whether he were so considered or not. But although the Jews had refused to believe in the Messiah, they had, ever since the return from the Captivity, a horror of worshipping anything but the Lord God Almighty, the God of Abraham. When, therefore, Caligula ordered that a gilt statue of himself, as a god, should be set up in the temple, all Judæa was filled with horror; and for several weeks the people ceased from following their usual occupations, and the country towards Mount Carmel was crowded with people in mourning. The Roman governor of Syria, charged to set up this statue, seeing the distress of the people, kindly listened to their entreaties, that he would wait a little before he executed this dreadful order. The Jews then applied to Herod Agrippa the Elder, who happened to be in Rome; and he, with great difficulty, persuaded Caligula not to insist upon setting up this statue. When Claudius became Emperor, A.D. 41, he added the provinces of Judæa and Samaria to Herod's dominions, so that he governed the whole land of Palestine, bearing the title of king. The trouble that the Jews were in under Caligula, prevented their thinking so much of persecuting the Christians; and thus the Church of Christ had a little rest, and went on increasing. But now that Herod Agrippa had become King of Judæa, it was different; for he, seeing the number of Christians increasing in a most extraordinary manner, was fearful that they might rebel, and refuse to obey him as their king: therefore we read, "Now about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also." Herod was anxious to gain favour with his Jewish subjects; and there was no more certain way of doing so, than by persecuting the Christians. Having therefore killed one of the sons of Zebedee, he determined to take Peter, who was one of the chief amongst the Apostles. "Then were the days of unleavened bread"--that is, the Feast of the Passover was now drawing near; and the preparation for that Holy Sacrifice had already begun, by the putting away of leaven out of every Jewish house, according to the Law of Moses. "And when Herod had apprehended Peter, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people," with the intention, no doubt, of slaying him, as he had already slain James. Four soldiers formed a quaternion; four quaternions therefore were sixteen men, who were especially appointed to guard Peter. "Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him": and the prayers of the saints were more effectual than all the precautions taken by Herod. It was customary with the Romans to fasten a prisoner to his keeper by a light chain, which went round the wrist of each; thus rendering it impossible for the prisoner to move without the knowledge of his keeper. For greater security, Peter was thus bound to two of the soldiers. During the night before the day on which "Herod would have brought Peter forth, he was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side," (to awaken him,) "and raised him up, saying, Arise up quickly. And his chains fell off from his hands," (without disturbing the keepers). "And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me." Peter did as he was told; but all this time he was not aware that he was really free, but thought he was merely dreaming: he "wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward," (different parts of the prison, without being perceived by any of those who kept the doors,) "they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him." His miraculous work being now accomplished, the angel left Peter to go on his own way. The departure of his heavenly guide seems to have aroused Peter to the reality of what had happened; he no longer thought he had seen a vision. "And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark." This Mark, whose name was also John, was the writer of the Gospel bearing his name: his mother was sister to Barnabas, and her house was no doubt a place, where the Christian brethren often met for the purpose of prayer; and now, although it was not yet daylight, "many were gathered together praying." Probably they had spent the night in prayer for the deliverance of Peter. "And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate." The faith of the brethren was not strong enough to make them at once believe in such a wonderful answer to their prayers. They knew that Peter was securely shut up in prison; and so, when Rhoda suddenly announced that he was standing at the door, they said unto her, "Thou art mad"; thinking that she did not know what she was saying: and when she insisted "that it was even so," they could not then believe that it really was Peter himself, but said, "It is his angel," or spirit. "But Peter continued knocking"; thus showing that it was no spirit, but a real living being: "and when they had opened the door, they were astonished." Peter would not allow them to express their astonishment, but "beckoning unto them with the hand to hold their peace," (that is, making a sign unto them not to speak,) he "declared unto them how the Lord had brought him out of the prison." When he had finished the wonderful recital, he said, "Go, shew these things unto James, and to the brethren." Though in many respects all the Apostles were upon an equality, it was necessary that some one of them should have the particular direction of the affairs of the Church at Jerusalem; and James seems to have held this office. The other Apostles therefore gave him an account of their labours, and of anything remarkable which took place. This James, called "the Less," to distinguish him from James the son of Zebedee, is sometimes spoken of as "the Lord's brother," though there is every reason to believe that he was not his brother, but the nephew of His mother Mary. In those times, such near kinsmen as first cousins--that is, the children of brothers and sisters--were often called brethren. If the mother of Jesus had had any other children, it would not have been necessary for our Lord to commend her to the care of His beloved disciple John, whom He bade her to look upon as a son. James is always considered as the first Bishop: he was Bishop of the Church in Jerusalem; and he remained in that city, whilst the other Apostles travelled from place to place, preaching the Gospel to all people. Peter was anxious that James, and all the brethren, should know what had happened to him, that they might bless God for answering their prayers in such a wonderful manner, and that their faith might be strengthened, by seeing how able and willing the Lord is to preserve His servants, and defend them from all enemies, as long as He has any work for them to do upon earth. Chapter X.--SAUL AND BARNABAS CALLED TO PREACH TO THE GENTILES. After giving his message for James, "Peter departed, and went unto another place," where Herod's officers would be less likely to look for him, than in a house where the Christians were in the habit of meeting. Nor did Peter remain in Jerusalem, where he would at any moment be liable to be discovered: what he did is not quite certain, but there is good reason to believe that he went to Rome, and preached the Gospel to Jews and Gentiles; so as to found, or begin, the establishment of a Christian Church in that city. It is also believed that Mark went with Peter, and that he then wrote his Gospel, for the use of the Christian converts at Rome. When Herod found that Peter had actually escaped out of prison, he caused all the keepers of the prison to be put to death. After this, he "went down from Judæa to Cæsarea, and there abode." From other writings we learn, that Herod went to Cæsarea at this time, for the purpose of celebrating a festival in honour of Claudius Cæsar, who had become Emperor of Rome a year or two before, in A.D. 41. We also learn that the people of Tyre and Sidon had in some way or other offended Herod, who was intending to make war upon them. The idea of war greatly alarmed the inhabitants of Ph[oe]nicia, because they got the chief part of their wheat and honey, and other provisions, from the land of Judæa; and of course if there were a war, such supplies would be stopped, and a famine would be the consequence. We read in the Scripture, that "Herod was highly displeased with them of Tyre and Sidon: but they came with one accord to him, and, having made Blastus the king's chamberlain their friend, desired peace; because their country was nourished by the king's country." Herod, at the request of Blastus, consented to receive the messengers sent from Tyre and Sidon. "And upon a set day," a day appointed for the purpose, "Herod, arrayed in royal apparel, sat upon his throne, and made an oration" (or long speech) "unto them." What Herod said, we do not know; but Josephus tells us that he wore on this occasion a magnificent robe of silver tissue, and that the sun shining upon it, made it look so dazzlingly bright and beautiful, that the people cried out, Forgive us for having only paid honour to you as a mortal king: from this time we shall look upon you as being far superior to mortals! Instead of reproving them for thus setting up a mortal man as being equal to God, Herod was pleased with this speech; but he had soon cause to repent of his pride and folly: for before he left the theatre, or public building in which such assemblies took place, he was seized with most dreadful pains in his stomach, so that in his agony he exclaimed, "I whom ye have called a god am now going to die a miserable death." The king was then carried to his palace, where he died after five days of fearful suffering: a warning to all, who allow others to treat them as if they were beings superior to their fellow-men. None of this is told us in the Bible: all that we read on this subject in the Book of Acts, is, that Herod "made an oration. And the people gave a shout, saying, It is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost." Herod died about A.D. 44, lamented by the Jews, whose favour he had gained by his persecution of the Christians: the Roman soldiers, on the contrary, rejoiced at his death, and spake against him, which made the Jews very angry. This bad feeling now raised between the Roman soldiers and the Jews, was one cause of the troubles and disturbances which soon followed: for from this time until Jerusalem was destroyed, twenty-six years later, the land of Judæa never enjoyed any real rest or quiet. How could the blessing of God, which can alone give peace and happiness, rest upon a people who had so fearfully sinned against God, by their rejection of the Messiah, His Son Jesus Christ. Herod Agrippa the Elder, of whose death we have just spoken, left three children: a son, bearing his own name of Herod Agrippa; and two daughters, Bernice and Drusilla, both mentioned in Scripture. Herod Agrippa the Second, or Younger, was only seventeen years old when his father died; and his dominions were therefore placed under the care of a Roman governor; but afterwards he was allowed to rule over a part of them, and to take the title of king: and upon the death of his uncle, Herod king of Chalcis, the Emperor Claudius allowed this Herod Agrippa to succeed to his kingdom. Nero, who became Emperor of Rome, A.D. 54, added to the dominions already possessed by Herod Agrippa the Second, in the land of Judæa. We shall hear of him again in the Book of Acts. Both Drusilla and Bernice were bad women: Drusilla married Azizus, king of the Emesians; but Felix, a Roman, who afterwards became governor or procurator of Judæa, persuaded her to leave her husband, and become his wife. Of this Felix we shall hear more by and by, after he became the governor of Judæa. We must now go back to the history of Saul and Barnabas, whom we left at Antioch preaching the Gospel, and bringing into the Church many converts, who were then called Christians. Whilst Barnabas and Saul were still at Antioch, preaching the Gospel of Jesus, there "came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified (or foretold) by (the direction of) the Spirit that there should be great dearth (or famine) throughout all the world: which came to pass in the days of Claudius Cæsar," who was at that time Emperor of Rome. The word here translated "world," sometimes means the Roman Empire, and sometimes only the land of Judæa. In this case, it appears to mean Judæa only; for the dearth seems to have been confined to that country: and Josephus, speaking of this dearth in the reign of Claudius, tells us, that large quantities of corn were sent up to Jerusalem from the neighbouring provinces, which could not have been the case if the dearth had been felt in them also. On the announcement of the distress about to come upon their brethren in Judæa, "the disciples" at Antioch, "every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa." By this we learn, that the custom of having all things in common had not been followed at Antioch. Most probably by this time it had been given up altogether; for now that the numbers of Christians had so largely increased on all sides, the plan of having all things in common would be no longer desirable, or even practicable. Each Christian of Antioch determined then to give what he could for the relief of their fellow Christians in Judæa; "which also they did, and sent it to the elders by the hands of Barnabas and Saul," who immediately set out from Antioch, to take the money thus collected to the elders of the Church at Jerusalem. These two Apostles stayed in Jerusalem for some months; probably about a year. We learn from another part of the Book of Acts, that during this stay at Jerusalem, Saul had a very remarkable vision. He was praying in the temple, when by the power of God he fell into a trance. Whilst he was in this state, his bodily senses suspended as it were, and his mind more alive to spiritual things, Jesus Christ appeared to him, and said, "Make haste, and get thee quickly out of Jerusalem: for they will not receive thy testimony concerning me." It surprised Saul to be told that the Jews of Jerusalem would not believe him: they knew how he had formerly persecuted the Christians, and therefore his change of opinions would, he thought, have great weight in convincing them of the truth of what he now taught them: therefore he answered, and said, "Lord, they know that I imprisoned and beat in every synagogue them that believed in thee: and when the blood of thy martyr Stephen was shed, I was also standing by, and consenting unto his death, and kept the raiment of them that slew him." To man, these things might seem to make Saul the most fit person to convince his countrymen, but not so with God, Who had chosen Saul especially to preach the Gospel to the Gentiles. In answer to his pleading, therefore, Jesus now gave this positive command, "Depart: for I will send thee far hence unto the Gentiles." This was enough, and from henceforth Saul became a distinguished preacher to the Gentiles. "And Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry," (that is, the work which they came to do,) "and took with them John, whose surname was Mark," who had before this accompanied Peter to Rome. Barnabas and Saul therefore went back to Antioch, but they did not long remain there. "Now there were in the church that was at Antioch certain prophets and teachers," who joined with Barnabas and Saul in preaching the Gospel. "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them." In what way the Holy Ghost spake, we are not told; but in some way or other the Lord made known His Will to His faithful servants, whilst they were engaged in the performance of their religious duties. The work unto which Barnabas and Saul were now called, was that of preaching the Gospel, not to Jews only, or even to Proselytes of the Gate, but also to the idolatrous Gentiles, so as to bring them to leave their false religion and become Christians. Although the appointment of Barnabas and Saul to this work was direct from God, yet outward forms were to be observed in dedicating them to it, and solemn prayers offered up for their success. In this matter, no doubt the prophets and teachers acted by the direction of the same Spirit which had bade them separate, or set apart the two Apostles for this particular work. "And when they had fasted and prayed, and laid their hands on them, they sent them away." Barnabas and Saul now set out on their first journey, about A.D. 45. "So they, being sent forth by the Holy Ghost, departed unto Seleucia," a port at the mouth of the river Orontes, a little to the west of Antioch; "and from thence they sailed to Cyprus. And when they were at Salamis," a city in the eastern part of the island, "they preached the word of God in the synagogues of the Jews"; for though they had a positive commission to preach to the Gentiles, they were not to neglect the Jews, but preach the Gospel first to them, if they would but listen to it. "And they had also John (or Mark) to their minister,"--to help in their ministry or work. Chapter XI.--SAUL'S NAME CHANGED TO PAUL. Having preached the Word at Salamis, Barnabas and Saul, with Mark, journeyed on, proclaiming their good tidings in every village. "And when they had gone through the isle," they came unto Paphos, the chief city, situated on the western coast of Cyprus. Here the "deputy of the country," that is, the magistrate or governor appointed by the Roman Emperor, resided: this deputy, whose name was Sergius Paulus, was himself a Roman and a heathen; but he was "a prudent man," that is, a man of good sense and understanding; therefore, when he heard of Barnabas and Saul teaching new and wonderful doctrines, he was anxious to hear and judge for himself as to their truth: he therefore "called for Barnabas and Saul, and desired to hear the word of God." But Sergius Paulus had with him, as his friend and adviser, a Jew, whose name was Bar-jesus: he was also called Elymas, because he was looked upon as a sorcerer or magician, and the word "Elymas" means something of that sort. This man, who pretended to be a prophet, and to have power to work miracles, did not at all wish that Christianity should spread; and seeing that the Roman governor was inclined to believe what the Apostles taught, he contradicted them, "withstood them, seeking to turn away the deputy from the faith." For this conduct Saul reproved him severely, pronouncing upon him a heavy punishment: we read, "Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord." He saw that the Apostles were far superior to Elymas, who could not save himself; and he at once believed all that they taught, convinced that God was indeed with them. We have read, "then Saul, who also is called Paul"; and we find that from this time he is never again spoken of in Scripture by the name of Saul. As the Bible does not tell us _why_ his name was changed, we cannot be sure; but there are several reasons which may have caused the change. First, Sergius Paulus was the first idolatrous Gentile mentioned as having become a Christian, and it is very probable that the Apostle had the name of Paul (which is the same as Paulus) given to him, in remembrance of this act of mercy shown to the Gentiles by God. Then, again, the Jews, particularly those who like Paul were not born in the land of Judæa, often had a Roman as well as a Hebrew name given to them; and they called themselves by either, according to the custom of the people amongst whom they went. Some persons think that the Apostle now chose the name of Paul, which means "little" or "weak," instead of that of Saul, meaning "beloved" or "desirable." Paul was now humble; he felt that he was weak, and that whatever he might be able to do, could be done only by the power of the Holy Ghost, directing and helping him. But whatever the cause may be, it is certain that from this time he is always called Paul--a name much more pleasing to the Gentiles, amongst whom he was appointed to teach, than the Hebrew appellation of Saul. The remaining chapters of the Book of Acts give us the account of the Five Journeys made by this Apostle, in order to preach the Gospel to the Gentiles: of the other Apostles we hear but little. We generally speak of the Apostles and Evangelists as _St._ Peter, _St._ John, _St._ Paul, _St._ Matthew, _St._ Luke, &c. "Saint" means good and holy; and we may well call the Apostles so, to distinguish them from other men; for they were holy men, inspired and guided in a peculiar way by the Holy Ghost, and we should, therefore, speak of them and think of them with reverence; remembering, that by their preaching and writings, we, and all mankind, have learnt the blessed tidings of salvation through Jesus Christ. St. Paul was now on his first journey, in company with St. Barnabas; and St. Mark was with them. From Paphos they sailed to Perga, in Pamphylia, a country in the southern part of Asia Minor. The Scripture tells us that here John, or St. Mark as we call him, "departing from them, returned to Jerusalem." Why he did this, we are not told; but from what we read in other parts of Scripture, we are sure that he did wrong. He was a young man, and probably he was discouraged by the idea of all the difficulties and hardships which the Apostles must meet with. After the departure of St. Mark, St. Paul and St. Barnabas travelled northward into the province of Pisidia, where there was also a town called Antioch, built, like Antioch in Syria, by Seleucus Nicanor, who was king of Syria after the death of Alexander the Great. Seleucus gave the name of Antioch to these cities, in memory of his father Antiochus. When the Apostles came to Antioch in Pisidia, they "went into the synagogue on the sabbath day, and sat down. And after the reading of the law and of the prophets, the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on." We have already learnt that the Jews were required to set up a synagogue, in any place where ten men could meet for public worship; and that every synagogue had its rulers: men respectable both from age and character, who directed the services, and had some authority over other members of the congregation. On the Sabbath morning, two lessons were appointed to be read: one out of the Law, or Books of Moses; the other from the writings of the Prophets: on week-day mornings, the Law only was read. After these Lessons had been read, it was customary for some Teacher or Rabbi to preach or speak to the people: and if any strange teacher or learned man happened to be present, he was often called upon by the rulers of the synagogue, to perform this part of the service. Even if the rulers of the synagogue at Antioch in Pisidia, knew nothing before this of the Apostles, they would see at once that they were Rabbis or Teachers, because they "sat down," which was customary for all belonging to this class: probably, too, they sat down in the seats expressly set apart for the Doctors and Teachers. Being invited by the rulers of the synagogue to "say on," if they had "any word of exhortation for the people," the Apostles gladly seized the opportunity of speaking to them of Jesus, and exhorting them to believe in Him. "Then Paul stood up, and beckoning with his hand," to draw the attention of the congregation, "said, Men of Israel, and ye that fear God, give audience," that is, listen to my words. By the "men of Israel," St. Paul meant Jews born of Jewish parents, the real descendants of Abraham: by "ye that fear God," he meant proselytes from the Gentiles who had adopted the Jewish religion, though they were not Jews by birth. Both equally needed to be taught the Gospel, and St. Paul, calling upon both to listen, spake of the bringing of the Children of Israel out of Egypt; of the mercy of God shown to them in their wanderings, in spite of all their sins; and of their final settlement in the land of Canaan. He then mentioned their government by Judges, until, at the wish of the people, God gave them a king in the person of Saul, who was succeeded by David, a man favoured by the Lord. St. Paul then went on to explain that God had, according to His promise, raised up from David's seed or descendants, a Saviour in the Lord Jesus Christ, to whom John the Baptist had borne testimony; but that the Jews and their rulers had put Him to death: thus fulfilling the prophecies, though, if they had attended to their meaning, they would have understood that Jesus was indeed the promised Messiah. St. Paul then proceeded to show that God had fulfilled all His promises, as written in the Psalms or elsewhere, by raising Jesus from the dead; adding, "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses." None could be justified, or accounted righteous by the law, because none could keep all its commandments and ordinances; but those who believed in Jesus as their Saviour, would for His sake, be _looked_ upon as righteous. Having thus preached to the congregation the great Gospel truth of remission of sins, St. Paul warned his hearers not to disregard his words, lest the sentence pronounced by one of their prophets, "Behold, ye despisers, and wonder, and perish," should fall upon them. The words of St. Paul made an impression upon some part of his hearers; for when the Jews were gone out of the synagogue, the Gentiles, that is, the Jewish proselytes from the Gentiles, besought that these words might be preached to them again. Many of the Jews and religious proselytes also followed Paul and Barnabas, when the congregation was broken up, and were persuaded by the Apostles to hold fast the blessed truths, which by the grace of God they had learnt. The fame of St. Paul's preaching, mean time, spread rapidly, "And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy," fearing lest the Gospel, which they rejected, should be believed by others; and therefore they "spake against those things which were spoken by Paul, contradicting and blaspheming." Then Paul and Barnabas plainly told these Jews, that they had begun by preaching the word of God to them, because such was the Will of God; but, as they wilfully refused the salvation thus offered to them, they should now, in obedience to the same God, turn to the Gentiles, and bring the heathens into the Church of Christ, Who was to "be for salvation unto the ends of the earth." The Gentiles, the idolatrous Gentiles, who now for the first time forsook their idols, as well as those who had already turned from idolatry to worship the God of the Jews, were very glad when they heard this, "and glorified the word of the Lord"; and many of them believed. This made the Jews very angry, and they "stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts." The devout and honourable women were female proselytes of rank, who had great influence over the lower classes in the city. By their false accusations, the unbelieving Jews managed to stir up the higher class of citizens and the rulers of the city, to persecute the Apostles and drive them out of their country. "But they shook off the dust of their feet against them, and came unto Iconium," a town to the S.E. of Antioch, in the province of Lycaonia. We must remember, that when Jesus first gave commandment to His Apostles to go and preach to the Jews, He told them that when they left any house or city, where the people refused to hear them, they were to shake off the dust of their feet, to show that they would have nothing more to do with them: just as the Jews, who looked upon the dust of heathen lands to be polluted, shook it off their garments, to signify that they had nothing to do with such idolaters. But the disciples, who were left at Antioch, "were filled with joy, and with the Holy Ghost." They rejoiced in the knowledge of those blessed truths which they had learnt from the Apostles; and the Holy Ghost was abundantly shed upon the members of the infant Church at Antioch, encouraging and assisting them to increase in faith and righteousness of life. Chapter XII.--ST. PAUL'S FIRST APOSTOLIC JOURNEY. "And it came to pass in Iconium, that Paul and Barnabas went both together into the synagogue of the Jews, and so spake, that a great multitude of the Jews and also of the Greeks believed. But the unbelieving Jews stirred up the Gentiles, and made their minds evil affected against the brethren." Still the Apostles abode there for a long time, speaking boldly; the Lord bearing testimony to the truth of what they taught, by the miracles He enabled them to work. "But the multitude of the city was divided: and part held with the Jews, and part with the Apostles." The result was, that the Apostles were in danger of being stoned, by the joint attack of the heathens, and the Jews and their rulers. But being aware of their danger, "they fled unto Lystra," a town to the S.E. of Iconium, "and there they preached the Gospel." At Lystra there was a certain man who had been lame from his birth, and had never walked, being "impotent in his feet." "The same heard Paul speak," and believed. Paul, "perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet." The people, seeing such a wonderful cure effected at the bidding of the Apostle, immediately thought that he and Barnabas were two of their imaginary gods; and cried out, "The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter," who was their chief god; "and Paul, Mercurius, because he was the chief speaker." Mercurius, or as we call him Mercury, was the god of eloquence; supposed to enable people to speak well: he was considered to be a constant attendant upon Jupiter. "Then the priest of Jupiter, brought oxen and garlands unto the gates, and would have done sacrifice with the people," to the gods whom they supposed had honoured them with a visit. Oxen and bulls were sacrificed to Jupiter; garlands of flowers were placed on their heads, and the priests also wore garlands. Every heathen city was placed under the protection of some particular deity, called its tutelary god; whose temple or statue was set up before the city gate. The tutelary god of Lystra was Jupiter, the statue of "which was before the city." The Apostles were dreadfully distressed at the idea of such things being done in their honour; and "they rent their clothes, and ran in among the people, crying out, and saying, Sirs, why do ye these things? We also are men of like passions with you"; and then they went on to tell them, that they were come on purpose to teach all people to give up worshipping idols and believing in vain gods, and to turn instead to the One only God, who made all things, and caused the fruits of the earth to grow for the food of man; and Who, though in times past he had suffered all nations to walk in their own ways, had now sent His messengers, the Apostles, to teach men better things. With difficulty the Apostles prevented the people from doing sacrifice unto them. These people, who had been ready to worship the Apostles as gods, were soon led into a contrary extreme: for certain Jews came from Antioch and Iconium, who probably told the people of Lystra, that Paul and Barnabas were only magicians and sorcerers; and that though they had by their wicked arts healed one cripple, they were just as likely to do harm to their fellow creatures as good. These men, "persuaded the people, and, having stoned Paul, drew him out of the city, supposing he had been dead. Howbeit, as the disciples stood round about him, he rose up, and came into the city." The Lord had work for him to do, and now restored him to life. What had now happened, was a warning to Paul to remain no longer at Lystra; "and the next day he departed with Barnabas to Derbe," another city of Lycaonia, not far from Lystra. "And when they had preached the gospel to that city, and had taught many," they, trusting in the protection of God, went again to Lystra, and to Iconium, and Antioch, to strengthen the faith of those whom they had already converted to Christianity; "confirming the souls of the disciples, and exhorting them to continue in the faith"; and showing them that those who would enter into the kingdom of heaven, must expect many troubles upon earth. The Apostles then appointed elders to look after and direct the affairs of every Church, or body of Christians in those towns, and with prayer and fasting, they commended them to the protection and blessing of "the Lord, on whom they believed." St. Paul and his company then journeyed through Pisidia and Pamphylia: "and when they had preached the word in Perga," the chief city in Pamphylia, "they went down into Attalia," a sea-port to the S. W. of Perga, "and thence sailed to Antioch," in Syria. This ended St. Paul's first Apostolic Journey, which had occupied rather more than one year. At Antioch they had been appointed to their work; and the protection and grace of God had been prayed for to enable them to perform it. They had now accomplished their work, and therefore they "gathered the church together," and told all that they had done, or rather "all that God had done with them, and how he had opened the door of faith unto the Gentiles"--that is, how, by their preaching, God had given to the idolatrous Gentiles an opportunity of becoming true believers, and members of the Church,--an opportunity of which great numbers had gladly taken advantage. No doubt all the believers in Antioch rejoiced greatly when they heard of the success which had attended the Apostles' preaching; for all who know and love God themselves, are anxious that others should do so also. St. Paul and St. Barnabas abode for some time with the disciples at Antioch: probably for about two years. Towards the end of this period, the Christians at Antioch were disturbed by the mistaken teaching of certain men who came down from Judæa. These men, who were Jews, had belonged to the sect of the Pharisees, and though now converted to be Christians, they could not yet believe that all the ceremonial part of the Law of Moses was to be entirely done away with: therefore, when they were come to Antioch, they "taught the brethren, and said, Except ye be circumcised after the manner of Moses, ye cannot be saved." Such teaching, so very different from that of the Apostles, caused great distress in Antioch, where most of the believers had either been proselytes of the gate, only worshipping the Lord God of Israel, but not observing any of the ceremonies commanded by the Law of Moses; or else idolaters, until they became Christians. All these converts had been truly taught by St. Paul and St. Barnabas, that if they believed in Jesus so as to obey His word, that was quite sufficient; and that they would be as acceptable in the sight of God, as if they had been Jews from their birth, keeping the whole Law perfectly. The Christians of Antioch therefore might well be frightened and distressed, at being now told that they could not obtain the salvation promised by the Gospel, unless they kept all the ordinances of the Mosaic Law: in short, that if they wished to be saved, they must be Jews as well as Christians. The Apostles of course opposed these Jewish teachers, and tried to convince them that the Gospel was all-sufficient; and that Christ's disciples had but to follow their Master's teaching. They do not seem, however, to have succeeded, and the perplexity of the Christians continued. "When therefore Paul and Barnabas had no small dissension and disputation with them, they determined that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the Apostles and elders about this question"--that is, to ask James and the elders of their Church, to decide, whether the Jewish teachers or the Apostles were to be believed. Just before this time, we learn from other histories, that there had been great troubles amongst the Jews in Judæa. A famine had afflicted the country,--probably that which Agabus had foretold. This had been followed by riots. In the year 48 (A.D.), a Roman soldier, who cared nothing for the religion of the Jews, and did not look upon the temple as a holy place, profaned it in some way, and thus made the Jews very angry. A great tumult was immediately raised, and several thousand Jews were crushed or trampled to death, in the narrow ways leading to the temple; and other disturbances followed. These things are not mentioned in the Bible, but it is well to note them, as they show us how the punishment of the Jews as a nation, was continually felt, from the time when they filled up the measure of their guilt, by crucifying their Messiah. It was in the year 49 (A.D.), that St. Paul and St. Barnabas left Antioch for Jerusalem, in order to consult the Church there, as to the necessity of keeping the Law of Moses. We read in the Book of Acts, that "being brought on their way by the church, they passed through Phenice and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received of the church, and of the Apostles and elders, and they declared all things that God had done with them. But there rose up certain of the sect of the Pharisees which believed, saying, That it was needful to circumcise them, and to command them to keep the law of Moses." This last passage is not very clearly put: the last verse is what the Apostles _said_ as to the reason of their coming to Jerusalem. The meaning of the whole passage is, that St. Paul and St. Barnabas explained to the Church all that it had pleased God to do by means of their preaching, and how great numbers of the Gentiles had become Christians, and were serving God faithfully: but that certain of the sect of the Pharisees which believed, had disturbed them by saying, that it was needful that they should be circumcised like the Jews, and keep all the ceremonies and ordinances commanded by the Law of Moses. James and the other elders of the Church, having heard all that St. Paul and St. Barnabas had to say, saw that it was very necessary to settle a question, which was of the greatest importance to the converts from the Gentiles. And they "came together for to consider of this matter," and decide upon what message should be sent back to Antioch. When the Apostles and elders of the Church began to talk over the matter, there was much difference of opinion amongst the brethren: some being inclined to agree with the Pharisees, that the Law of Moses ought to be observed; others thinking that the Gospel was to be _instead_ of the Law, and not added to it. This gave rise to a great deal of discussion and argument; each side advancing their own opinions, and trying to persuade the other party to agree with them. This went on for some time, till at last, St. Peter, who was present, stood up, and gave his opinion upon the matter. Chapter XIII.--DECISION OF THE CHURCH AS TO OBSERVING THE MOSAICAL LAW. "And when there had been much disputing, Peter rose up, and," alluding to the affair of Cornelius, "said unto them, Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear the word of the gospel, and believe." He then reminded them, that the Holy Ghost had been visibly poured out upon those Gentile converts, showing that in the eyes of Him Who seeth the heart, they were as acceptable as the Jewish converts; and that therefore it could not be necessary for them to observe the ceremonial part of the Law, which Jesus came to do away with. The Jews themselves had never kept the Law so perfectly as to deserve the favour of God; and now that Jesus had delivered them from the observance of that Law, why should the Gentiles be required to observe it. "Now therefore," Peter asks, "why tempt ye God," why provoke ye Him to anger in opposing His Will, "to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Such words from St. Peter, who was well known to have been formerly of a different opinion, could not fail to produce an effect upon his hearers, who now listened quietly and patiently to what was told them by St. Paul and St. Barnabas. "Then all the multitude kept silence, and gave audience to Barnabas and Paul, declaring what miracles and wonders God had wrought among the Gentiles by them." When these two Apostles had ended their history, and "held their peace," James, the ruler and director of the Church, declared it to be his opinion, that it was most certainly the Will of God, that the Gentiles should be received into the Christian Church _without_ being required to keep the Law, as the Jewish teachers had insisted; and that this had been the intention of the Lord from the beginning, and had been accordingly foretold by the prophets. "Wherefore," said he, "my sentence is, that we trouble not them, which from among the Gentiles are turned to God: but that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. For Moses of old time hath in every city them that preach him, being read in the synagogues every sabbath day." This speech of St. James requires a little explanation. The Law of Moses required that animals used for food should be killed in a particular way; and a Jew was to be considered as unclean, if he ate any meat not prepared in this manner. Much of the meat eaten by the Gentiles, was the flesh of animals offered in sacrifice to their false gods, or idols: to eat of such food polluted a Jew,--that is, made him unclean. Now, an idol was in reality nothing, nor did it signify how food was prepared, if it was eaten with thankfulness. But at that time there were very many Jewish converts who had long kept the Law of Moses, and held that to eat of meat offered to idols, or of the flesh of animals "strangled," instead of being killed as the Law required, did pollute a man, and render him unclean. St. James therefore considered, that for the present, it would be better for the Gentile converts to abstain from animal food, prepared in a different way from what the Jews thought lawful, that they might not offend them; and that they might, moreover, show that they had given up offering any sacrifices to idols. St. James therefore thought it well, in excusing them from most of the observances of the Law, to caution the Gentile converts not only to keep themselves free from all manner of sin, but also to avoid every appearance of idolatry. The reason which St. James gives for this decision is, that as the Law of Moses was read every Sabbath day, and reverenced by all the Jewish converts, it was better not to disregard such ordinances, though in themselves they were matters of indifference. What St. James said was approved of by the other members of the Church. "Then pleased it the Apostles and elders, with the whole church, to send chosen men of their own company to Antioch with Paul and Barnabas; namely, Judas surnamed Barsabas, and Silas, chief men among the brethren: and they wrote letters by them," bidding the Gentile converts at Antioch not to be troubled by the teaching of the Jewish teachers, saying, "For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication: from which if ye keep yourselves, ye shall do well. Fare ye well." In this letter, St. Paul and St. Barnabas are spoken of as "beloved," "men that have hazarded their lives for the name of our Lord Jesus Christ": and the Christians of Antioch are told, that Judas and Silas have been sent, in order that they might explain more fully what had been written on the subject, about which St. James and the Church at Jerusalem had been consulted. Sending these two brethren was a very wise measure. Had St. Paul and St. Barnabas returned alone, the Jewish teachers might have raised a question, as to how far they, being interested in the matter, could be trusted to deliver any messages correctly; but Judas and Silas, having nothing to do with the affair, must be regarded as unprejudiced witnesses as to what they had heard in Jerusalem. Judas and Silas are both called Prophets. "The Prophets" appear to have been a class of teachers who were inspired to foretell future events, as well as to preach the Gospel; but they had not so much power and authority as the Apostles. Then, again, there were other teachers, who were not Prophets. God gave different gifts and powers to different men, according to the work He appointed for them to do. It is the same now: we have not all the same power, but each one of us should try to do _all_ we _can_ to serve God, and do good to our fellow creatures. The letters being written, and delivered to Judas and Silas, the Apostles were dismissed, and "came to Antioch: and when they had gathered the multitude together, they delivered the epistle: which when" the Christian brethren "had read, they rejoiced for the consolation" it had given them, in the assurance that they were by no means called upon to keep the whole Law of Moses. Judas and Silas made themselves very useful at Antioch; for they "exhorted the brethren with many words, and confirmed them" in the faith. "And after they had tarried there a space, they were let go in peace from the brethren unto the Apostles" in Jerusalem. But one only availed himself of this permission: for "it pleased Silas to abide there still," and therefore he remained in Antioch with St. Paul and St. Barnabas, "teaching and preaching the word of the Lord." Many other teachers also helped them; and thus another year passed away. We next read that, "some days after, Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do." This was a very good thought: another visit from the Apostles would be a great comfort to the Christians of Iconium, Lystra, Derbe, and other places; and especially to the elders of those Churches, who would be glad to have their advice on many subjects. St. Barnabas was very willing to go; but now a dispute arose, which caused the separation of these two Apostles; for "Barnabas determined to take with them Mark," his nephew; "but Paul thought not good to take with them" one who had left them on their first journey as soon as they landed in Pamphylia; "and went not with them to the work," of preaching to the Gentiles in Asia Minor. Differences of opinion will arise amongst the best of men, and so far there was nothing wrong in the conduct of the Apostles: but, alas! instead of seeking counsel from God, and settling the matter peaceably, Scripture tells us that "the contention was so sharp between them, that they departed asunder one from the other." It is sad to hear of these two holy men parting from each other in anger; but it is a warning to us to keep a strict watch over all _our_ words, that we may not fall into that strife, which is so displeasing in the eyes of God. Let us always remember that no dispute or quarrel, can be carried on unless both parties give way to sinful feelings. Differences must arise; and even if we feel it our duty not to give up our own design, we can, by gentleness, forbearance, and self-denial, prevent any "sharp contention," even though we may thus be obliged to offend our adversary. Where no principle of right is concerned, we should give up our own wishes for the sake of "living peaceably with all men," as the Gospel enjoins us to do. St. Paul was afraid to trust St. Mark: he had failed once; and perhaps the Apostle was too stern in his condemnation of his fault, and too unwilling to believe in his repentance. St. Barnabas, on the other hand, from his nearer connexion with St. Mark, felt that he might now be trusted; and he was probably angry with St. Paul for not also believing this. A little calm and quiet talk might perhaps have settled the matter; or, at any rate, might have led to an amicable separation, instead of "a sharp contention," which parted them asunder. However it was, this unhappy dispute was overruled for the good of the Church; because by going separately, these two zealous Apostles could visit many more places than they could have done, had they continued to journey together. We must remember also, that though these Apostles were for the moment angry with each other, these feelings did not last; and, some years afterwards, we find St. Mark the companion of St. Paul. At the time of which we are now speaking, however, "Barnabas took Mark, and sailed unto Cyprus." How long he stayed there, or where he went afterwards, we are not told; but we may be sure that, wherever he went, his words strengthened the faith of believers, whilst he laboured to bring fresh converts into the Church. "And Paul chose Silas" to accompany him on his Second Apostolic Journey, "and departed, being recommended by the brethren unto the grace of God. And he went through Syria and" the neighbouring province of "Cilicia, confirming the churches." He then went northward into Lycaonia; and at either Derbe or Lystra he found a young man, called Timotheus, or Timothy, one of the believers, who was well spoken of by other Christians in those parts, because they saw that in all things he tried to obey Jesus, and follow His example. The mother of Timothy was called Eunice, and his grandmother Lois. Both these women were Jewesses, but had become Christians many years before. Eunice then married the father of Timothy, by birth a Greek, but then a proselyte of the gate, worshipping the God of Israel, but not observing the Law of Moses. As soon as the little Timothy was old enough to learn, his mother Eunice had carefully taught him the things of God, and instructed him in the faith of Jesus Christ: so that now, by the blessing of God, he was a true Christian. Many children are taught nothing while they are young, and know no more of God and Jesus Christ than if they were heathens. We must pity and pray for them; and children who have the blessing of being early taught these things, should show their thankfulness, by trying to _learn_ and _do_ all that the Gospel teaches. No teaching can _make_ a child _love_ and _serve_ God; but no one can love or serve Him unless they learn how to do so. Therefore children should pay the greatest attention to all that is taught from the Bible and Prayer Book, praying to God that the Holy Spirit may help them to do whatever they see to be right. Chapter XIV.--PAUL AND SILAS AT PHILIPPI. Timothy had paid attention to the teaching of his mother, praying for grace to perceive and know what things he ought to do; and striving earnestly to fulfil the same: and now, St. Paul, seeing that such a young man would be most useful in preaching both to Jews and Gentiles, "would have him to go forth with him" on his journey: and he "took and circumcised him because of the Jews which were in those quarters: for they knew all that his father was a Greek." As the son of a Jewess, Timothy would be supposed to have been circumcised; and the Jews, finding that this was not the case, and knowing that his father had been a heathen, would probably have been unwilling to listen to him; and thus his usefulness would have been sadly interfered with. Circumcision, in Timothy's case, was _unnecessary_, but there was nothing _wrong_ in it; and therefore, to avoid giving offence to the Jews, St. Paul acted as we have heard. Taking Timothy with him, St. Paul now continued his journey. "And as they went through the cities, they delivered them the decrees for to keep, that were ordained of the Apostles and elders which were at Jerusalem," that is, the decrees concerning the observance of the Law of Moses by the Gentiles. And so were the Churches established in the faith, and increased in number daily. After preaching the Gospel in Phrygia and Galatia, St. Paul and his companions would have gone into other parts of Asia Minor, but the Spirit of God made it known to them, that they were not to do so: they went therefore to Troas, a sea-port quite in the northern part of the Archipelago. Here St. Paul's little band of followers was increased, for St. Luke joined them; and from this time, in relating what happened, St. Luke writes "we" and "us," showing that he was one of those concerned in the events he describes. Besides writing the Book of Acts, St. Luke wrote the Gospel which bears his name. We know nothing of St. Luke, except that he was a Jew and a physician: he was probably a native of Antioch, in Syria. St. Luke tells us that, at Troas, St. Paul saw in a vision a man of Macedonia, who stood and prayed him, saying, "Come over into Macedonia, and help us." St. Paul, rightly looking upon this as a call from God, immediately embarked on board a ship, and sailing by the island of Samothracia, landed at Neapolis, a sea-port of Thracia. Macedonia had once been a separate kingdom, but the Romans, who had in the Apostles' time got possession of all that country called Greece, had divided the whole into two great parts: one of these contained Macedonia, Thessaly, and Epirus, but went by the name of Macedonia: the other division, called Achaia, contained the rest of Greece, including the Peloponnesus. From Neapolis St. Paul proceeded to Philippi, which was "the chief city of that part of Macedonia," and a Roman colony: that is, it was peopled or inhabited by the descendants of Romans, who had been placed there by Julius Cæesar and by the Emperor Augustus. The place had got the name of Philippi long before, from Philip then king of Macedonia, who repaired the buildings of the city, and added many handsome new ones. Philip was the father of Alexander the Great, a famous king, of whom we read much in ancient history. Both Philip and Alexander lived and died more than 300 years before Jesus Christ was born. St. Paul and his companions remained some time at Philippi; and St. Luke says, "on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither." Besides the synagogues, or buildings for public worship, the Jews had also, in every place where they took up their residence, smaller buildings or oratories, to which people might constantly resort for the purposes of prayer. These oratories were generally built in the fields, or by the side of a stream. To one of these oratories, close to the city of Philippi, St. Paul and his companions went, that they might speak of the Lord Jesus Christ, to those who went there to worship the Lord God of Israel. Amongst their first converts was "a certain woman named Lydia," a native of the city of Thyatira, in Asia Minor, but resident in Philippi for the purposes of trade. Scripture says, she was a "seller of purple": what this may mean, we do not exactly know; but it probably means, that she sold some fine materials for female dress. At any rate, she had become a "proselyte of the gate," and worshipped God: and the Lord "opened her heart," so "that she attended unto the things which were spoken of Paul," with a sincere desire to learn; and in consequence became a real convert to Christianity, inducing all the members of her family to follow her example. "And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there." Eager to show her sincerity by _doing_ something for the service of God, she now anxiously sought to be of use to the messengers of Jesus for their Lord's sake; and entreated them to take up their abode in her house. St. Luke adds, "And she constrained us"--that is, so urged and entreated, as to force them to do as she wished. We now read, "And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying." This damsel seems to have been a slave, who, being possessed by an evil spirit, spake in a mysterious way, foretelling future events: and as the heathens were great believers in such things, many of them consulted this unfortunate girl, and gave her money for exercising her powers. This money went to her masters, to whom she thus brought much gain. The Lord now chose this damsel, to give a proof that He can constrain even evil spirits to bear testimony to the truth of Christ's religion; for St. Luke says, "The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation." The damsel at Philippi, though under the influence of the evil spirit, was constrained by a higher power to bear evidence to the truth of doctrines, calculated to overthrow the empire of Satan. "And this did she many days. But Paul, being grieved" to see her under the dominion of an evil spirit, "turned, and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour": thus putting an end to all future soothsaying. "And when her masters saw that the hope of their gains was gone," they were greatly enraged, and "caught Paul and Silas and drew them into the market-place unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans." Such an accusation was sure to gain immediate attention from the magistrates, or governors of the city, as the Roman Emperors were very severe in any cases of rebellion or opposition, in their distant provinces: and though there was at that time no express law against Christianity, there was a law requiring all persons to worship the gods of the country; and Christianity was, of course, opposed to all idolatrous practices. Covetousness, or a sinful love of money, is, we are told, the root of much evil: the masters of the damsel cared not how much St. Paul preached the Gospel, as long as it did not interfere with their gains; but as soon as it did, they raised an outcry against the Apostles. Now let us remember that covetousness, or an eager desire for our own gain, whether of riches, honours, or pleasures, is just as great a sin now, as it was when the Scriptures were first written; and let us try never to let any thoughts of our own advantage or gain, lead us to _do_ or _allow_ what we know to be wrong; or _prevent_ our doing what we feel is right. These men succeeded in their persecution of Paul and Silas, for "the multitude rose up together against them: and the magistrates," without further consideration, "rent off their clothes," preparatory to their being scourged, "and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely." The jailor, having received so special a charge, determined to keep it: and therefore "thrust them into the inner prison, and made their feet fast in the stocks"--a machine fixed to the floor, having round holes just to go round the ancles, so that when it was shut upon them, it was quite impossible for the poor prisoners to move. Now imagine the sufferings of St. Paul and his companion: bleeding and smarting from the severe wounds made by the scourge, and their feet so confined, that they could get no ease by any change of posture! We might expect to find them lamenting over their terrible sufferings, or, at least, praying to God to deliver them. But the Scripture tells us, "And at midnight Paul and Silas prayed, and sang praises unto God": their faith was great; they rejoiced to suffer for the sake of Jesus, and they praised God for all His wondrous works: they sang from their hearts with loud voice, and the other "prisoners heard them." No doubt such joyful songs, from the lips of those whom they knew to be in pain, surprised their fellow prisoners, who had soon a greater cause for astonishment. The prayers and praises of Paul and Silas went up to God: "And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled." The jailor knew full well, that if the prisoners under his charge had escaped from prison, he would surely be put to death by the Roman magistrates; and, to avoid the disgrace of such a death, he was about to kill himself. Being a heathen, he did not know, as Christians do, that it is a fearful sin to put an end to our own lives: and therefore, rather than be punished for a fault of which he was not guilty, he prepared to kill himself. "But Paul," knowing his intention, "cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling." Having thus convinced himself that his prisoners were indeed still in the prison, the jailor felt at once that the Apostles were certainly holy men, the messengers of God. No doubt he knew that for preaching the Gospel they had been cast into prison, and the wonderful things which he had now seen, convinced him that all they had said was true: therefore he "fell down" on his knees "before Paul and Silas, and brought them out" of prison, "and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house." What blessed words! and then they doubtless explained to him that the faith here spoken of, meant such a belief in Jesus, as would lead to repentance for all sin so displeasing to Him, and make men strive to do all in their power to please Him: for to believe the Gospel, means to do all that the Gospel teaches. Such, no doubt, was the Apostles' teaching, as "they spake unto him the word of the Lord, and to all that were in his house." The jailor showed his gratitude to the Apostles by doing all he could for their relief and comfort: for "he took them the same hour of the night, and washed their stripes." "And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house." Convinced and truly converted from the errors of idolatry to a belief of the truth as it is in Jesus, the jailor of Philippi with his family were at once admitted as members of the Christian Church; he "was baptized, he and all his, straightway." Chapter XV.--ST. PAUL LEAVES PHILIPPI. It would seem that the magistrates of Philippi, upon thinking calmly over the matter, felt that they had acted hastily and unjustly, in commanding two men to be scourged and put into prison, without a trial; for we read, "And when it was day, the magistrates sent the serjeants," officers under their command, to the jailor, "saying, Let those men go." The keeper of the prison, well pleased to receive such an order, told this to Paul, saying, "The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto" the serjeants who stood by, "They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out." Now in order to understand all this, we must remember that the Romans, who thought themselves greatly superior to any other people in the world, were very jealous of their power and privileges as citizens of Rome. Thus, if a Roman citizen was ill treated, the Roman Government would severely punish any one who had dared to ill treat him. All persons whose parents were natives and citizens of Rome, were looked upon as _free-born_ citizens; and enjoyed from their birth, all the rights and privileges given by the Roman Government to her subjects. Persons not born of Roman citizens, if they had done good service, either by fighting for Rome, or in any other way, were often rewarded by receiving the _Freedom of the City_; that is, by being looked upon and treated as Roman citizens, and having an equal share in all the privileges and benefits, granted to such Romans as _were_ free-born. St. Paul was not a native of Rome, nor were his parents; for they were Jews, settled at Tarsus, in Cilicia: probably some of his ancestors, his grandfather or great-grandfather, had served in the Roman armies, and been rewarded for some great service, by receiving the freedom of the city: after which, all his descendants would be looked upon as free-born citizens of Rome. The Roman Emperors sometimes allowed strangers to _buy_ the privileges: the Emperor Claudius did so: and for a large sum of money allowed people to have _for themselves_ the privileges of a Roman citizen--a great advantage in those days, as the rulers of every Roman province were bound to protect every Roman citizen in it, and not suffer any one to be ill treated. To scourge and imprison a Roman citizen, without having first _proved_ him to have been guilty of some great crime, was an offence which the Roman Government punished most severely; and therefore, we find that when the serjeants went back, and "told these words unto the magistrates, they feared, when they heard that they were Romans. And they came and besought them" not to report the treatment they had received, "and brought them out" of prison, "and desired (or entreated) them to depart out of the city." We may be quite sure that St. Paul neither valued nor used the privileges of a Roman, further than they could serve to the glory of God. In this case, many of the people who had seen him and Silas beaten and cast into prison, would naturally think that they must have done something wrong: this would prevent the people from listening to what they taught. It was necessary, therefore, that St. Paul should show clearly that he had _not_ deserved any punishment; and that the magistrates themselves acknowledged, that they had sinned in treating him in such a manner. St. Paul, by his conduct, plainly proved his innocence of all offence. "And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed." Of course the brethren were very sorry to lose St. Paul; but now that he had established a Church at Philippi, they could go on without him, whilst his teaching was much wanted in other places: and consequently, he and Silas journeyed on to the south-west. "Now when they had passed through Amphipolis and Apollonia," preaching the Gospel no doubt, though we hear nothing as to their success, they went to Thessalonica, an important city of Macedonia, and one in which many Jews resided; for there was a synagogue there. "And Paul, as his manner was, went in unto them" in their synagogue, "and three sabbath days reasoned with them out of the Scriptures": showing that those holy writings, prophesied both the sufferings and the rising again of Christ the Messiah; and then plainly telling them, "this Jesus, whom I preach unto you, is Christ," the promised Messiah, of whom your Scriptures speak. "And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few." As usual, the Jews were more bitter against the Gospel than the Gentiles; and we read that "the Jews which believed not, moved with envy, took unto them certain lewd fellows of the baser sort,"--men of no principle, ready at any time to do any mischief which came in their way: by the help of these men, the Jews "gathered a company, and set all the city on an uproar, and assaulted (or attacked) the house of Jason," where they supposed the Apostles to be, "and sought to bring them out to the people," who, in their excited state, would probably have put them to death without further inquiry. Jason was one of those who had become a Christian, and he appears to have shown hospitality to the Apostles, and lodged them in his house; though the mob did not find them there, when they assaulted the house. "And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These (men) that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things." But the rulers could find no cause to punish Jason or the other brethren that were dragged with him before the judgment seat, so "they let them go," "when they had taken security of them." What this "security" was, we do not know; probably some promise not to entertain the Apostles, nor to rebel against the Roman Emperor. By "turning the world upside down," the accusers of Jason meant, that what the Apostles taught was so different to anything ever heard of before, that it would quite alter everything, and make the world no longer like the same place. This, let us remember, is exactly what the Gospel was meant to do. It was not considered advisable for the Apostles to remain longer at Thessalonica, where the people were too much enraged to listen to them; and therefore, "the brethren immediately sent away Paul and Silas by night unto Berea." There was a synagogue of the Jews also at Berea, whither, when it was neither useful nor safe for them to remain at Thessalonica, Paul and Silas were sent; "who coming thither went into the synagogue of the Jews. These were more noble (more liberal-minded and unprejudiced) than those in Thessalonica, in that they received the word with all readiness of mind, (listened willingly to the teaching of the Apostles,) and searched the Scriptures daily, whether those things were so": they compared the teaching of St. Paul with the written word of the Old Testament, in order to see whether they were justified in believing all he taught them. The consequence of this was, that many of the Jews believed; "also of honourable women which were Greeks, and of men, not a few." But when the unbelieving Jews of Thessalonica, heard that the people of Berea were listening to St. Paul and becoming Christians, some of them came down on purpose to try and put an end to his preaching. They easily found plenty of unbelieving Jews and Gentiles ready for mischief, and stirred them up to make a riot: the brethren now acted as those at Thessalonica had done, and fearing for the Apostle's safety, immediately "sent away Paul to go as it were to the sea: but Silas and Timotheus abode," still in Berea. Two or three of the brethren went with St. Paul to guard him from danger. We read, "And they that conducted Paul brought him unto Athens," either by sea or by land; "and receiving a commandment," that is, a message, from him "unto Silas and Timotheus," bidding them "for to come to him with all speed, they departed" to return unto Berea; leaving St. Paul alone at Athens. Athens was the chief city of Achaia, the other province which, with Macedonia, formed what the Romans then called "Greece." Athens long before this had been a powerful and famous city: it was founded, or begun to be built, by a king called Cecrops, who came over from Asia during the time that the Israelites were in bondage in Egypt, before Moses was born. In the course of time Athens became, as we have said, a great and powerful city; full of beautiful temples and other buildings: some of these are even standing now; and a great many ruins are to be seen, all showing how magnificent the city must once have been. In St. Paul's time, Athens, like most other cities and countries in the known world, was under the dominion of the Romans; and the Athenians, or inhabitants of the city, were quite devoted to the worship of false gods: we are told that there were more idols to be seen at Athens, than could be found in any other place. Now while St. Paul waited at Athens, for Silas and Timotheus to join him, "his spirit was stirred in him, when he saw the city wholly given to idolatry." Grieved at the state of the Athenians, the Apostle felt eager to try and teach them better things: "his spirit was stirred in him; therefore disputed he in the synagogue with the Jews, and with the devout persons," proselytes of the gate, "and in the market daily with them that met with him"; who must have been for the most part Gentiles, or heathen idolaters. The market, as has been explained, was a public place, where people met for business of all kinds; and to talk to each other upon any subjects of importance. There were at this time in Athens, a great many wise and clever men, fond of learning: such men were called "Philosophers." These philosophers held different opinions; some believing one thing, some another; and as they each wished to bring people over to join them, they constantly spake in the market-place, explaining their doctrines, and persuading men to believe in them. Two chief sects (or parties) of these philosophers, were the Epicureans and the Stoics. The Epicureans thought that the gods were only so in name, and that there was no Divine Power whatever to rule over the world; therefore they held, that the wisest thing was, for every man to do exactly what he liked best, and only to think of his own pleasure, as long as he lived. The Stoics believed, that there were gods who ruled all things in the world so completely, that man became a mere machine, not answerable for his own conduct; so that he could never be said to do right or wrong: thus they taught, that the only real wisdom was to learn to bear with _indifference_ whatever the gods caused to happen to them, whether it was what men call good or evil, happiness or misery. Both these "systems of philosophy" (or sets of opinions), were equally contrary to all that St. Paul was appointed to teach. We read, "Then certain of the Epicureans, and of the Stoics, encountered him." But when they had heard, his teaching, "some said, What will this babbler say?"-mocking the Apostle as if he had been talking nonsense, without any meaning, just from a love of "babbling," or talking foolishly. Others said, "He seemeth to be a setter-forth of strange gods: because he preached unto them Jesus, and the resurrection." So little did all their wisdom help them to understand spiritual things, that they fancied the resurrection of which St. Paul spake, was some _female deity_ called by that name, instead of understanding it to be an action done by Jesus, whom St. Paul preached. The God of whom St. Paul spake, was indeed a strange God unto the Athenian philosophers! but instead of ill using the preacher, they, like sensible men, determined to hear more on the subject. Chapter XVI.--ST. PAUL BEFORE THE AREOPAGUS. We have said that the Philosophers of Athens were desirous to hear more of St. Paul's doctrines. "And they took him, and brought him unto Areopagus, saying, May we know what this new doctrine, whereof thou speakest, is? For thou bringest certain strange things to our ears: we would know therefore what these things mean." The Areopagus was a Court of Justice, the chief court in Athens; and one of its duties was, to pay particular attention to all matters relating to religion, or the worship of the gods. The members of this Court met in a building erected upon a certain hill dedicated to Mars, the God of War; and thence called Mars' Hill. St. Paul was now brought before this Court, that he might give an account of the new doctrines which he had begun to teach in Athens. The Athenians were so fond of learning, that whenever they heard anything which they did not understand, they were anxious to inquire into it, and see what it did mean. To a certain degree this was right, for we should all try to get as much knowledge as we can, as to good and useful things. But the Athenians were too curious; for St. Luke tells us, that "all the Athenians and strangers which were" in the city, "spent their time in nothing else, but either to tell, or to hear some new thing": and from other writers we learn, that the Athenians went from place to place in order to meet others, and hear if there was anything new. Now this love of change and novelty, or "new things," is a great fault, and one which often leads us into sin. If we are always wishing for some _new_ occupation or business, we shall never do anything well: if we are longing and seeking for _new_ amusements, we shall not enjoy what we have: if children are always wishing for _new_ toys, they will cease to care about the old ones. Therefore all this desire for novelty and change will lead to indolence, discontent, covetousness, and many other evil passions. Let us remember that people who cultivate a contented spirit, are always happy with whatever they have: discontented people are never happy; whatever they have, they will still be wishing for something else: for it is quite impossible for anybody to have everything he wishes for. But we must go back to St. Paul, standing before the Court of Areopagus, and desired there to give an account of his doctrines. The Apostle, glad to have such an opportunity of preaching the Gospel before the chief men in Athens, now stood up, and spake gently and kindly. He began by telling them, that as he had gone about their city looking at the different images to which they bowed down, and at the different altars set up for the worship of those whom they called gods, he had found one, bearing an inscription "TO THE UNKNOWN GOD." This showed that they were "too superstitious," for to worship a God of whom they knew nothing, was superstition rather than religion. This ignorance, therefore, St. Paul now proposed to remove, so that the Unknown God might no longer be so to them: "Whom therefore ye ignorantly worship, him declare I unto you." Before we proceed with what St. Paul said to the Athenians on this subject, we will see how they came to dedicate an altar to "the Unknown God." Some time before this, there had been a plague or pestilence in Athens; that is, a bad illness, which spread from one person to another, until thousands of people died of it. In vain did the Athenians pray to all their false gods to stop it: such prayers of course _could_ have no effect, and the pestilence went on killing the people. At last a number of sheep were taken to Mars' Hill, and there set at liberty, to go wherever they pleased, followed by men, appointed to watch them. Whenever one of these sheep laid down, it was immediately sacrificed to "the propitious god." "Propitious" means favourable, kind, willing to grant a request, or supply a want. The sheep were thus sacrificed to that one amongst the gods, who would be kind enough to put an end to the pestilence. Soon afterwards it did please the Almighty to remove this terrible plague: the Athenians of course attributed their deliverance to one of their gods; but as they could not tell which one of them had been "the propitious god," they set up this altar to "the Unknown God," who had come to their help in the time of trouble. We know very well that the Lord God Almighty can alone take away disease and sickness, or any other trouble; and therefore, though the Athenians did not mean it so, they had really dedicated this altar to the One True God, of Whom St. Paul spake. Well therefore did St. Paul, when speaking to them of the Unknown God, say, "Whom therefore ye ignorantly worship, him declare I unto you." St. Paul then told the Athenians, that He whom they worshipped as the Unknown God, was the Lord Who had made the world and all things in it: that He gave life and breath and all things to His creatures, and did not require to be worshipped with sacrifices and gifts, as though He needed anything at the hands of man. St. Paul said, also, that God had made men, in order that they might love and serve Him as their Father: and he reminded them, that one of their own poets had said, "For we are also his offspring." The poet here meant, was one called Aratus: he was born in Cilicia, but had probably lived and studied in Athens, so that the Athenians considered him as one of their own poets, and were well acquainted with his poem 'On the Heavenly Bodies'; from which St. Paul quoted a line. St. Paul proceeded to explain, that the Lord God Almighty, their "Unknown God," was a very different Being to idols of gold, or silver, or stone, made or "graven by art and man's device." And he told the Athenians, that although the Lord God had hitherto forborne to punish those, who in ignorance worshipped idols, that time was now past; for now, said the Apostle, He "commandeth all men everywhere to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained"; meaning the Lord Jesus Christ, who shall come to judge the quick and dead: and as a proof that God would do this, St. Paul mentioned that Jesus Christ Himself had already risen from the grave, saying, "whereof he hath given assurance unto all men, in that he hath raised him from the dead." When the Athenians heard St. Paul speaking "of the resurrection of the dead," it seemed to them so impossible that a dead man should ever come back to life, that they quite laughed at his words: "some mocked; and others said, We will hear thee again of this matter. So Paul departed from among them"; apparently without having made any impression upon his hearers: but it was not so, for in spite of the unbelief and ridicule of many, we read, "Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite," that is, a member of the court of Areopagus, "and a woman named Damaris, and others with them." "After these things, Paul departed from Athens, and came to Corinth"; another city of Achaia, in that part of Greece which used to be called the Peloponnesus, or rather on the isthmus which joined the Peloponnesus to the rest of Greece, and took its name from this town. The situation of Corinth, with sea on both sides, made it an important place for trade; because ships could easily come there from different countries, to sell the merchandise they brought with them, and buy such things as they wanted to take home. By means of their trade, the inhabitants of Corinth had become very rich; their city was flourishing; and many learned men resided in it, when St. Paul now came there about A.D. 51. A little before this time, the Roman Emperor Claudius, had for some reason or other, banished the Jews from Rome. We do not know the reason, but it seems likely that it was because there had been a famine in Rome, which the people foolishly thought was the fault of the Jews, whom they hated; and so to satisfy the people, and prevent any disturbance, Claudius commanded all Jews to leave the city. Among the Jews thus obliged to leave Rome, was a man named Aquila, born in Pontus, a country to the N.E. of Galatia, on the Black Sea: he was therefore one of the Jews called "Grecians," because, though his parents were Jews, he was not born in the land of Judæa. When he was obliged to leave Rome, Aquila and his wife Priscilla settled in Corinth, where they greatly helped St. Paul. Whether they had become believers before they left Rome or afterwards, we do not know; but they were Christians when St. Paul came to Corinth, and were probably known in some way to the Apostle, for he "came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tent-makers." The Jews had a saying, that "Every man who does not teach his son some trade, teaches him to be a thief"--in which there is a great deal of truth; for if a man has learnt no trade by which he can support himself honestly, there is great danger of his being tempted to obtain a living by dishonest means. It was therefore the custom amongst the Jews, even of the higher classes, who like St. Paul had been well educated as to letters, to teach their sons some "craft" or occupation, whereby they could, if ever it became necessary, earn money to provide themselves with food and clothes, and such things as are needful. St. Paul had learnt the trade of tent-making; and he now abode with Aquila and Priscilla, working with them for his daily bread, whilst every sabbath he "reasoned in the synagogue, and persuaded the Jews and the Greeks": trying, that is, to bring them to believe in Jesus Christ. At Corinth, St. Paul was joined by Silas and Timotheus, who had remained at Berea when he was so suddenly sent to Athens: they had afterwards returned to Thessalonica, from whence they now came to Corinth, and gave St. Paul an account of what they had been doing since he left them. In consequence of what he now heard from Silas and Timotheus, St. Paul wrote an Epistle or letter to the Thessalonians, who had become Christians. In this letter, St. Paul tells the Thessalonians, how thankful he is to hear that those who had become Christians, were trying to do all that the Gospel taught them they ought to do: and then he assures them, that he prays to God to give them more and more faith, and to make them love Jesus better and better. Then the Apostle warned them not to listen to any teachers, who might try to teach them anything different to what he, and Silas, and Timothy, had already taught them. St. Paul also told the Thessalonian Christians, that they must endeavour to be good and holy; and he gave them many particular directions for their conduct, one of which is, "Pray without ceasing." The Apostle ends his letter with a prayer, that God will keep them free from all sin both in body and soul. This letter of St. Paul's is to be found in the Bible, where it is called, "The First Epistle of Paul the Apostle to the Thessalonians." Chapter XVII.--ST. PAUL FINISHES HIS SECOND APOSTOLIC JOURNEY. After Timothy and Silas had joined St. Paul, he spake still more plainly and decidedly to the Jews at Corinth, wishing to make them follow the example of their brethren at Thessalonica: but when he tried to convince them that Jesus was indeed the Messiah, they would not listen to him, but "opposed themselves, and blasphemed." Then "he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." St. Paul meant by this, that if by their own obstinacy they _would_ provoke the Lord to punish them, he was not to blame, for he had tried to teach them what was right: and that from henceforth he would preach only to the Gentiles in Corinth, and have nothing more to say to the Jews; and he shook his raiment, as a sign that he would have nothing more to do with them. When St. Paul had thus spoken to the Jews in their synagogue, "he departed thence," ceasing to preach in the synagogue, "and entered into a certain man's house, named Justus, one that worshipped God" as a proselyte of the gate, "whose house joined hard to the synagogue." Most probably he had in his house some large room, in which it was convenient for St. Paul to preach: and here he converted many. "And Crispus, the chief ruler of the synagogue, believed on the Lord with all his house; and many of the Corinthians hearing, believed, and were baptized." St. Paul was at this time greatly encouraged by a vision. We read, "Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city,"--many, that is, who, from hearing St. Paul, would become true Christians. Thus encouraged, he continued in Corinth "a year and six months, teaching the word of God among them." During the eighteen months which St. Paul spent in Corinth, he appears to have written "The Epistle to the Galatians," which was probably written before that to the Thessalonians. St. Paul had, as we have heard, preached in Galatia before he went into Macedonia. It seems, however, that the Galatians had not continued steadfast in the faith; and the Apostle now writes kindly, to express his surprise at their having fallen away from the Gospel they had once received; warning them seriously not to believe any doctrines contrary to those which he had taught them: for that he had been chosen by the Lord in a miraculous manner to be an Apostle, and the doctrines which he taught to others he had received from God Himself. He also reminds the Galatians, that no man could obtain salvation by the works of the Law, since none could do them perfectly, and that it is through faith in Jesus only, that all men, whether Jews or Gentiles, can be saved. Before closing his Epistle, St. Paul gives a list of the works of the flesh, or sinful nature of man, and of the works of the Spirit. This list we shall do well to study, and also to take as addressed to ourselves the Apostle's exhortation, "Walk in the Spirit, and ye shall not fulfil the lust of the flesh": remembering always, that "they that are Christ's have crucified the flesh with the affections and lusts." From Corinth, at this time, St. Paul also wrote his Second Epistle to the Thessalonians; expressing his thankfulness that in the midst of persecutions they were increasing in faith; and he encourages them to persevere, by reminding them of that day when Christ shall come to judge the world, and reward the faithful with everlasting life. He then begged those to whom he wrote, to pray that the Gospel preached by him might be received by others as it had been by them; and he prays for them, that the Lord will "direct their hearts into the love of God, and into the patient waiting for Christ." St. Paul was not allowed to rest undisturbed at Corinth, for when Gallio was deputy-governor, or pro-consul, of Achaia, "the Jews made insurrection with one accord against Paul; and brought him to the judgment seat, saying, This fellow persuadeth men to worship God contrary to the law,"--meaning their own law, the Law of Moses. St. Paul was going to speak in answer to this charge, but Gallio interrupted him, and told the Jews that if they had any wickedness, or crime, to accuse St. Paul of, he must of course listen to the charge; and adding, "but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters." Gallio, a heathen, despised both Jews and Christians, and cared nothing about the Law of Moses, whether it were observed or not; therefore he would not listen to the Jews: "and he drave them from the judgment seat." "Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat." Why the Greeks beat this Jew, we are not told. Some think that Sosthenes was favourable to St. Paul, and that on this account the Jews stirred up the heathens to treat him in this way. But it seems more likely that Sosthenes was one of the most bitter enemies of the Apostle, and had been particularly anxious to get him punished; and that the Greeks thought that beating him severely, would be the most likely way of putting a stop to any future disturbance from the Jews. However that might be, "Gallio cared for none of those things": though, as governor and judge of a province, he was neglecting his duty by allowing _any_ man to be treated in such a way. Soon after this, St. Paul left Corinth for a time. When St. Paul left Corinth, soon after the affair with Gallio, it would seem that he went to the island of Crete, or Candia, and there left one of his companions, called Titus, to direct the affairs of the Christian Church in that country. We know nothing of Titus, except that his parents were Gentiles, and that he was converted to Christianity by St. Paul, who would not allow him to be circumcised, lest it should be thought a proof of the _necessity_ of circumcision, which the Church had declared to be _unnecessary_ for those heathens who embraced the Gospel. Titus was highly esteemed by St. Paul, who speaks of him as his "partner" and "fellow helper"; showing that he greatly helped him in his work. We do not exactly know where St. Paul went to from Crete: there is reason to believe that in trying to return to Corinth he encountered a storm, and was driven by the wind to the western coast of Greece, and there shipwrecked, and forced to take refuge in the city of Nicopolis. Here the Apostle determined to spend the winter, that he might preach the Gospel to the inhabitants of Illyricum--a country to the north, forming the eastern shore of the Adriatic Sea. From Nicopolis he appears to have written the Epistle to Titus, giving him directions as to his own conduct, and telling him what sort of men he must choose to help him in teaching the people of Crete. St. Paul also told Titus to be very careful to teach all who became Christians, that they must try to be good, and lead holy lives, following in all things the example of the Lord Jesus Christ. From Nicopolis, in due time, St. Paul went back to Corinth. In the Book of Acts we read nothing of this little journey of St. Paul's. St. Luke does not of course tell us everything that the Apostle did, and he speaks as if he had remained at Corinth all the time. Speaking of St. Paul's final departure from Corinth, St. Luke says, "And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila; having shorn his head in Cenchrea: for he had a vow." This vow must either have been a vow of Nazaritism, already mentioned (vol. ii. p. 108), which St. Paul had on some occasion taken in order to please the Jews; or some other vow, which he had made in acknowledgment of the goodness and mercy of God. Cenchrea was a small sea-port, not far from Corinth; and from thence St. Paul and his company, with Aquila and Priscilla, sailed to Syria; and then proceeded to Ephesus, a large town in Lydia. Ephesus was particularly celebrated for its beautiful and magnificent temple, erected in honour of the heathen goddess Diana, and set apart for her worship. This Diana, one of the pretended deities of the heathen, was supposed to rule all things belonging to the chase--to be the goddess of hunting. The moon was looked upon as a sign, or symbol, of Diana; and under this form she was also worshipped. St. Paul, as usual, preached in the synagogue at Ephesus, and "reasoned with the Jews," who seem to have listened willingly, and even wished him to stay on. But "when they desired him to tarry longer time with them, he consented not; but bade them farewell, saying, I must by all means keep this feast" (of the Passover) "that cometh, in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus. And when he had landed at Cæsarea, and gone up, and saluted the church" at Jerusalem, and kept the Passover, "he went down to Antioch," A.D. 54; thus ending his Second Apostolic Journey, which had occupied about four years. St. Luke has mentioned the places at which St. Paul made any long stay during this time; but as we have already seen, he does not notice all his short visits to other places. In the same way, St. Luke tells us all the most remarkable events that took place during these four years; but of course he cannot tell us _everything_ that the Apostle did or said: just as the Gospels, though they tell us all things needful for us to know, do not relate every word that Jesus said, or every miracle that He worked; because, as St. John remarks, "if they should be written every one of them, the world itself could not contain the books that should be written." After St. Paul had spent some time at Antioch, he began his Third Apostolic Journey: "he departed, and went over all the country of Galatia and Phrygia in order, strengthening all the disciples,"--that is, he went again to all those places where he had before established Churches, or companies of believers, to see how they were going on, and to encourage them to persevere in their endeavours to serve the Lord faithfully. But in the mean time the Church at Ephesus was not left without a teacher; for Aquila and Priscilla remained there, and were no doubt of great use in reminding others of all that St. Paul had taught them: and of one good work done by them St. Luke gives us an account; for we read, "And a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord, knowing only the baptism of John." Alexandria was a famous city, built by Alexander the Great, in the north of Egypt, and celebrated for the many learned men who lived in it. Apollos had there studied the Scriptures of the Old Testament, and being "eloquent," able to speak well, he taught them diligently in Ephesus. But he seems to have heard only of the Baptism of John, and to have known only that men were to receive the baptism of repentance, of which John spake, to prepare them for believing in the Messiah, of Whom John was the messenger, or forerunner. But Apollos does not seem to have understood that the Messiah had come, or to have known of His promise, to give the Holy Spirit to those who would believe in Him and be baptized in the name of the Father, and of the Son, and of the Holy Ghost. Apollos was fervent in spirit, full of zeal; and so, as far as he knew, he taught diligently. "And he began to speak boldly in the synagogue." When Aquila and Priscilla heard him, "they took him unto them," probably to reside in their house, "and expounded unto him the way of God more perfectly,"--that is, they explained all that he was ignorant of; they spake to him of Jesus and of His Baptism, and showed him that the sins of all who believed, and were baptized, would be forgiven. Apollos listened gladly to the words of Aquila and Priscilla, and then wished to go into Greece, to teach others the things he had learnt. And when he was disposed to pass into Achaia, the members of the Church at Ephesus wrote to those of Corinth, to receive him into their company. At Corinth, Apollos, by his earnestness and faith, "helped them much which had believed through grace": nor was this all, "for he mightily convinced the Jews, and that publicly, shewing by the scriptures that Jesus was Christ." Chapter XVIII.--ST. PAUL AND THE SONS OF SCEVA. We have said that St. Paul began his Third Apostolic Journey by going again through Galatia and Phrygia: then, having passed through the "upper coasts" of Asia Minor, he came again to Ephesus, after Apollos had gone to Corinth. At Ephesus St. Paul now found certain disciples, about twelve men, who had been taught by Apollos, before Aquila and Priscilla had expounded to him the way of God more perfectly: to these men St. Paul said, "Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism." Then St. Paul explained to them that John the Baptist came to call all men to repentance, and that his baptism was only meant to prepare the way for that of Jesus, and to lead all men to believe in Him, and be baptized in the way which He should appoint. "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." St. Paul, anxious to convert the Jews, spake boldly in the synagogue for three months, "disputing and persuading the things concerning the kingdom of God." But, as usual, many of the Jews were determined not to believe; and not only rejected the truth themselves, but spake evil of it, and abused it to the multitude, so as to try and prevent their believing it either. St. Paul, seeing this, would teach no longer in the synagogue; and "departed from them, and separated the disciples, disputing daily in the school of one Tyrannus"; that is, he assembled all who were willing to listen to him, in a large room or "school"--a name given to those buildings or rooms used for instruction in any kind of knowledge. In the school of Tyrannus, who was a teacher of some science, and probably a convert, St. Paul now preached to all who would come and listen. "And this continued by the space of two years; so that all they which dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks. And God wrought special miracles by the hands of Paul: so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them." They were healed by merely touching those articles which the Apostle had touched. Such a wonderful exercise of miraculous power must have drawn many to listen to the teaching of one, who did such things; and no doubt many, who so listened, became true Christians. We must now say something of the unhappy state of the province of Judæa at this time, of which the Bible gives no account. A Roman named Felix had been made governor of Judæa A.D. 51, whilst St. Paul was at Corinth: Felix treated the Jews cruelly, and ill-used them to such a degree, as to drive them into open rebellion; and this, of course, led to severe punishments and fresh cruelties. The whole country was in a sadly disturbed state: robbers infested every part of it; men came forward pretending to be the Messiah, for the Jews, who disbelieved in Jesus Christ, still expected the coming of the promised Messiah; murders and executions took place constantly: the High Priest was murdered at the very altar, and many persons were killed in the temple. In short, as Josephus writes, "God seemed to have abandoned Jerusalem as a detested city, and to have sent the Romans, to punish the Jews for their sin in rejecting and crucifying the Lord Jesus Christ." During this dreadful time of trouble, a Jew from Egypt came to Jerusalem, and having persuaded many of the unhappy inhabitants of Judæa to believe the lies he told them, he led an immense number of them to the top of the Mount of Olives, promising that the Lord would there work a great miracle, and deliver them and their country from the hands of the Romans. Of course nothing of the kind took place. Many of these wretched dupes were slain by the Roman soldiers, and the rest fled away, in order to save their lives. The land of Judæa was indeed in a sad state; the sufferings of the Jews were terrible; but they had deserved them. Often and often had they been entreated to repent and believe in Jesus, but they would not; and now the mercy of God was forced to give place to His just anger. Let this be a warning to us Christians, never to force the Lord to take away His mercy from us. If, by our obstinate impenitence and continuance in sin, we force Him to punish us _as we deserve_, we must perish miserably for ever. But God sees our hearts, and if we are really sorry for our sins, and are earnestly trying to conquer ourselves and resist our evil passions and desires, He will have mercy upon us, and not be extreme to mark what is done amiss. We have seen that St. Paul remained for two years in Ephesus, converting many by his preaching and his miracles. His success as usual raised the envy and anger of the unbelieving Jews, who were anxious to draw the people away from the Apostle, by making them believe that they could work miracles as well as St. Paul. The means they took we shall shortly hear. The Gentile inhabitants of Ephesus were much given to the study of all the arts of magic, and were considered to be very clever in the practice of them. We have already spoken of sorcery, witchcraft, and magic: how far the professors of them were allowed to appear to do wonderful things by these means, we do not know; but we do know, that any attempt to have such communications with evil spirits was sinful in the sight of God, and that the Jews were especially forbidden to practice any such arts, or to hold communication with those who did so. In spite of this, many of the Jews did follow these sinful studies. St. Luke says, "Then certain of the vagabond Jews, exorcists, took upon them to call over them which had evil spirits the name of the Lord Jesus," using that Sacred Name as they would have used any of their magical spells or words. "Vagabond" means wandering; and we generally use the word to describe idle, worthless people, who go about begging or stealing, instead of working honestly to gain their own living. "Exorcists" was only a name given to those who professed to cast out evil spirits by the arts of sorcery. "And there were seven sons of one Sceva, a Jew, and chief of the priests, which did so." The spiritual state of the Jews must indeed have been sad, when the sons of a priest could be found thus wilfully practising arts, upon which the sentence of death was pronounced by the Law! These men, seeing that when St. Paul spake to the evil spirits in the name of Jesus, they immediately left the bodies of those whom they had possessed, wickedly determined to use that Holy Name, in order to heal a man in whom was an evil spirit. And they said, "We adjure you by Jesus whom Paul preacheth" to come out of this man. "And the evil spirit answered and said, Jesus I know, and Paul I know; but who are ye?" The devils were forced to acknowledge the power of Jesus, and that for His sake they must obey His servant Paul; but they plainly told these Jews that they were in no way subject to them: and they gave a strong proof of this, for "the man in whom the evil spirit was leaped on them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded." Such an event as this showed clearly that all power belonged to God alone, and that all magical arts were useless, as well as sinful. "And this was known to all the Jews and Greeks also dwelling at Ephesus; and fear fell on them all, and the name of the Lord Jesus was magnified,"--more thought of, and treated with greater respect. And many that believed, who had, before they became Christians, practised magical arts, now convinced of their extreme sinfulness and folly, "came and confessed, and shewed their deeds,"--expressing their repentance for these former sins. Nor was this all: "many of them also which (still) used curious arts" saw the wickedness of such practices; and warned by what had happened, showed their repentance by their acts; for they "brought their books together, and burned them before all men." This was a great proof of their earnestness to put an end to the use of magical arts in others, as well as in themselves; for they did not attempt to sell these books to others, but destroyed them. The books were very valuable, for "they counted the price of them, and found it fifty thousand pieces of silver"--all this money these men were willing to sacrifice, in order to please God. This is a _warning_ as well as an example to us, who are too often unwilling to deny ourselves in anything, or make the least sacrifice in order to please or obey our Lord. "So mightily grew the word of God and prevailed,"--that is, the blessed truths of the Gospel spread on every side, so that the numbers of Christians increased daily. St. Paul, who had now been nearly three years in Ephesus, began to think of continuing his journey; and "purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome." Just at this time, St. Paul heard an unsatisfactory account of what was going on at Corinth. We have seen that the Apostle had passed eighteen months in Corinth, forming a Church there; and that Apollos had afterwards preached the Gospel in that city with great success: but very soon afterwards, false teachers rose up--that is, persons, who were not sufficiently instructed themselves, fancied that they were able to teach others. But, as they did not themselves understand the whole truth, they could not teach it to others; and therefore their imperfect teaching created great confusion, and unsettled the minds of many believers. Some of these "false teachers" were converts from the Gentiles, who, having been converted by Apollos, now called themselves his disciples; though they mixed up with the truths he had taught them, many of the doctrines and opinions of their philosophers. Some of these teachers on the other hand, were converts from amongst the Jews, who would not give up the idea that it was necessary to keep the whole Law of Moses, observing all the forms and ceremonies ordained by it. These Jewish Christians called themselves followers of Cephas, the Greek word for Peter. These two sets of teachers, both teaching doctrines contrary to the truths of the Gospel as delivered to the Corinthians by St. Paul, made two parties in the Church, so that there were constant disputes and great confusion. Mean time also, many of the native Corinthians, who had joined the Church, began to return to the sinful ways and practices they had followed when they were heathens. This was the account that now reached St. Paul at Ephesus; and greatly did it grieve him. So he at once sent into Macedonia two of his company, Timotheus and Erastus, that they might pass on to Corinth, and try to put an end to all these evil doings: he himself remained at Ephesus a little longer. Chapter XIX.--ST. PAUL AT EPHESUS. We have said that St. Paul sent Timotheus and Erastus to Corinth: Timotheus, or Timothy, has already been spoken of: of Erastus we know nothing, but his name is mentioned in two of St. Paul's Epistles. After Timothy and Erastus had left Ephesus, St. Paul received a letter, written by those members of the Christian Church who had kept steadily in the right way, and not been led astray by either of the false teachers. This letter told St. Paul how much the Church was disturbed by their mistaken teachers, and begged for his advice and direction. In answer to this letter, St. Paul wrote a long one, called "The First Epistle to the Corinthians." In this letter, St. Paul blames the Corinthians for their disputes and differences of opinion; reminding them that he, the Apostle and messenger of the Lord, had taught them what was right; and that therefore they should have kept fast to what they had learnt from him. He tells them, that as they have all believed in one Lord Jesus Christ, they should live together in peace, believing and doing the same things. Then addressing the teachers who had done the mischief, St. Paul warns them, that if they wilfully continue to teach false doctrines, God will certainly punish them: and he exhorts all the members of the Corinthian Church to listen to Timothy, whom he had sent on purpose that he might show them the whole truth. The Apostle then gives the Corinthian brethren many directions as to their personal conduct, in order that they might lead holy lives on earth, such as would be pleasing to God, and tend also to their own happiness. In the Twelfth Chapter of this Epistle, St. Paul gives a beautiful description of charity, that is, of love to God, and of love to man for His sake: and he shows that those whose hearts are really full of this charity, or love, will be gentle and humble, not thinking much of themselves, or of their own comfort or pleasure; but being ready to give up to others, striving to be kind to all, even to those who are unkind to them. In another part of this Epistle, St. Paul speaks of the resurrection of Jesus, and of the consequent certainty that all men shall in like manner rise from the dead, though now they may not understand how such a thing can be: and he therefore entreats the Corinthian brethren, to keep steadily in the faith taught by the Gospel, doing the work of the Lord always; remembering, that those who do serve Him here in faith and love, will live with Him for ever hereafter. St. Paul ends his letter, by saying that he shall not come to Corinth at present; but that he hopes to pass the winter with them. It was spring when St. Paul wrote this letter, for he tells the Corinthians, "I will tarry at Ephesus until Pentecost": and the Feast of Pentecost took place about the month of May; so that there were now a good many months before winter, when St. Paul hoped, with the permission of the Lord, to tarry awhile at Corinth. Before St. Paul left Ephesus, a great tumult took place in that city; for, as St. Luke says, "there arose no small stir about that way,"--that is, the people were stirred up against the doctrines of Christianity, so as to make a tumult in the city. "For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen." We have said, that the temple of Diana, at Ephesus, was a most beautiful and magnificent building, and people came from all parts to see this wonderful temple, and to worship before an image of Diana, which was supposed by all the heathens to have been sent down direct from heaven. Those who came from far distant places to worship in this famous temple, were glad to carry away some remembrance of the goddess; and strangers who only came out of curiosity, also bought the "shrines," or little models of the temple, which the silversmiths at Ephesus made: these "shrines" had a small image of Diana within them. By these means, the craftsmen, or workers in silver, gained a great deal of money; and the more they sold, the better it was for them. St. Paul had of course taught all who listened to him, that Diana was no goddess, only an imaginary being, and that it was very sinful to worship or honour her in any way: those who believed him therefore, would not buy these silver shrines, and consequently the silversmiths found their trade very much fallen off. This great loss of money, caused Demetrius, one of the chief silversmiths, to call together all the craftsmen and workmen of the like occupation. When they were assembled, he said to them, "Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth." This speech was well calculated to stir up the bad passions of all who heard it; the craftsmen would be angry at the idea of losing their wealth, whilst all the Gentiles at Ephesus, would be indignant that their favourite goddess and her splendid temple should be less thought of, and thus bring fewer people to Ephesus, to admire and worship. This decrease in the number of strangers attracted to Ephesus, would of course cause less money to be spent in the city, which would be a great loss to the inhabitants generally. When, therefore, those to whom Demetrius spake, "heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians." What Demetrius had said to the craftsmen whom he had called together, spread quickly throughout the city: "and the whole city was filled with confusion"--the people were now ready for any mischief; and meeting with two of St. Paul's companions, Gaius and Aristarchus, they caught them, and "rushed with one accord into the theatre"--a large building, in which public shows and games took place, and which was also used for assemblies of the people, when any important occasion brought them together. When St. Paul understood what had happened, he would have gone also into the theatre to speak to the people; but the disciples, fearing that they might do the Apostle some mischief, suffered him not to go in. "And certain of the chief of Asia, which were his friends," knowing that in the present excited state of the people, St. Paul's life would be in danger amongst them, "sent unto him, desiring him that he would not adventure himself into the theatre." The persons here spoken of as chiefs of Asia, were the rulers of the provinces into which Asia Minor was divided: they were called "Asiarchs," and were chosen from amongst the men of wealth and rank in the different provinces. Their office was to direct all religious ceremonies and solemnities; and to celebrate at their own expense, public games in the theatre, in honour of the heathen gods. It seems probable that at this very time, public shows and games were going on in the city of Ephesus; and that some of the Asiarchs who were his friends, feared that if St. Paul now went into the theatre, the people might lay hold of him, and throw him to the wild beasts, whose fights with one another were generally a part of all the public games. In after times, very many Christians were cruelly given to be killed by wild beasts, because they would not give up their religion, and bow down to the false gods of the heathen. The tumult and disturbance in the theatre at Ephesus became worse and worse. St. Luke tells us, "Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together." The greater number of those who were now assembled, and were loudest in their cries against St. Paul, did not even know what had caused this tumultuous meeting. They copied the example of others, without attempting to find out whether they were right or wrong. This is too often the case amongst ourselves; but we should be careful not to join in blaming any person, merely because others do so, without taking the trouble to find out whether they deserve blame or not. The Jews, seeing the rage of the people in the theatre, did their best to turn it all upon the Christians, and to show that they had taken no part in teaching men to despise the goddess Diana: and they now put forward a Jew named Alexander, that he might explain this to the assembly. "And they drew Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made his defence unto the people. But when they knew that he was a Jew," and therefore no worshipper of Diana, they refused to hear him, "and all with one voice (for) about the space of two hours cried out," over and over again, "Great is Diana of the Ephesians." The town-clerk, or principal magistrate of the city, succeeded at last in stopping this senseless outcry and tumult; and so far appeased the people, as to get them to listen to him. They were perhaps the more inclined to do this, as they must have been tired of repeating this cry for two hours, without knowing why. As soon as the town-clerk was allowed to speak, he reminded the people, that as it was well known to all men, that the Ephesians were worshippers of the great goddess Diana, they need not be troubled by anything St. Paul said; more especially as the image of Diana had come down from heaven, and could not therefore be one of those idols, made by the hands of men, against which the Apostle had spoken. Then he went on to show them, that they had done wrong in seizing Gaius and Aristarchus, whom they could not accuse of any crime whatever: they were neither robbers of churches, nor yet blasphemers of the goddess, and could not justly be taken before the magistrates; but if Demetrius and his fellow workmen had injury to complain of, there were proper courts of law, where such complaints would be heard and judged. But he also told them, that if they wished to inquire into the doctrines taught by St. Paul and his companions, it must be done in a very different manner: a proper assembly must be called, of people who had authority to judge of such questions; and then the matter must be brought before them: and he ended by telling them, that they were in danger of being punished for the uproar and confusion they had made, for there was no cause for it, and therefore they would not be able to give a satisfactory answer to the Roman governor, if he should call them to account for what had happened. When the town-clerk had thus spoken, he dismissed the assembly. "And after the uproar was ceased, Paul called unto him the disciples," to take leave of them, "and embraced them, and departed for to go into Macedonia." From another part of the Bible, we learn that Timothy was now left at Ephesus, to direct the affairs of the Church in that city. We are not told what places St. Paul now visited in Macedonia, but no doubt he went wherever he had been before, as well as to other places. From one of these places in Macedonia, St. Paul wrote the First Epistle to Timothy; directing him how to answer the Jewish teachers, who tried to bring false doctrines into the Church at Ephesus. After giving Timothy much advice as to what he was to teach to others, St. Paul ends his letter by begging him to keep steadfast in the faith of the Gospel; to avoid and flee from all sins; and to follow after righteousness, godliness, faith, love, patience, meekness, that so he might, for Jesus Christ's sake, receive eternal life. Chapter XX.--ST. PAUL'S JOURNEY TO MILETUS. During the time that St. Paul was journeying about in Macedonia, he suffered much both from the unbelieving Jews and the infidels; for he says himself, in one of his Epistles (2 Cor. vii.), "when we were come into Macedonia, our flesh had no rest, but we were troubled on every side; without were fightings, within were fears." But in the midst of his troubles, the Apostle had one great comfort, for Titus came to him from Corinth, and brought him a very satisfactory account of the state of the Church in that city. A short time afterwards, he sent Titus back to Corinth, and by him he sent his "Second Epistle to the Corinthians." Some of the teachers, who had been reproved for disturbing the faith of the believers by their mistaken teaching, had, in their anger at the reproof, spoken ill of St. Paul himself. In this letter, therefore, St. Paul shows the Corinthians that all he has done or said has been according to the Will of God, and that therefore they may safely believe him rather than any teachers, whose doctrines do not agree with what he had taught them. Many other things he wrote; above all, entreating the members of the Corinthian Church to keep steadily in the Faith of the Lord Jesus Christ, and to strive to please God in all things, by living in peace and holiness. This Epistle St. Paul sent to Corinth by Titus, remaining himself a little longer in Macedonia. "And when he had gone over those parts, and had given them much exhortation, he came into Greece, and there abode three months." We are told nothing of what St Paul did during these three months, but no doubt he visited Corinth amongst other places; and we are quite sure that wherever he went he was doing the work of the Lord. It seems that St Paul proposed to go by sea from Achaia to Syria; but the Jews, who were as usual greatly vexed at the success of his preaching, laid some plot to take or kill him, at the port from which he must sail. Hearing in some way of this plot, St. Paul "purposed," or determined, to return through Macedonia, and so disappoint the malice of his enemies. Accordingly he went into Macedonia, where he was joined by several of the brethren from different cities in that province. And they "accompanied him into Asia," together with some others who had come with him from that country. St. Paul appears to have merely passed through Macedonia at this time, sending most of his company on before, for St. Luke says of them, "These going before tarried for us at Troas,"--that is, they crossed over into Asia, and waited at Troas until the Apostle should join them there. St. Luke and one or two others stayed with St. Paul, and we read, "And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we abode seven days." Whilst St. Paul was on his way through Macedonia at this time, he wrote a long letter, called "The Epistle to the Romans," about the year 58 (A.D.). In our Bibles, this Epistle stands first of all; but the Epistles are not _chronologically_ arranged; that is, they are not arranged according to the order in which they were written. If they had been chronologically arranged, "The Epistle to the Galatians," written A.D. 51, would have stood first; then "The First Epistle to the Thessalonians," also written A.D. 51; and next, "The Second Epistle to the Thessalonians," A.D. 52; and that to "Titus," A.D. 53. After these, the next in order would have been, "The First Epistle to the Corinthians," A.D. 57, and "The First Epistle to Timothy," in the same year; and "The Second Epistle to the Corinthians," A.D. 58, just before St. Paul wrote that of which we are speaking, to "The Romans." In this letter, St. Paul speaks both to the Jews and Gentiles; trying to persuade both, that the only possible way of salvation for all mankind was through Faith in Jesus Christ. He tells the Gentiles that their learning and wisdom will not save them; and that even all their moral virtues, such as truth, honesty, charity, and such like, will be of no use without Faith: they must first believe in Jesus Christ, and then do all these things, _because_ they are pleasing to Him. To the Jews, the Apostle writes, that all their obedience to the Law of Moses cannot save them, or give them eternal life; that the Law was only given to prepare the way for Christ, Who had now made known that the only way of salvation was through Faith in Him, and consequent obedience to His holy Word. St. Paul also explained clearly, that Adam's sin had made all men sinners; and that therefore all men deserved the wrath of God; but that Christ, by His sufferings and death, had undone the evil brought upon all mankind by Adam, and purchased for them forgiveness and justification. Much more St. Paul taught in this Epistle, and we have it to teach us now. The Epistles are of the greatest use to us, for they explain and teach much, that is not even mentioned in the Gospels. From Troas, St. Paul determined to go on foot to Assos, another sea-port town a little to the south; but at the same time he purposed to send most, if not all, his companions to that place by sea. During the seven days spent by St. Paul at Troas, he of course preached the Gospel diligently; and, on the last occasion of his speaking to the people, a very remarkable event took place, of which we must now read the account given us by St. Luke in the Book of Acts. "And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow." The "breaking of bread" here spoken of, was the partaking of the Bread and Wine which, on the night before His death, our blessed Lord commanded to be received constantly by all His faithful followers, in remembrance of His Body given, and His Blood shed, for our redemption. This receiving of Bread and Wine we call "The Sacrament of the Lord's Supper." The early Christians met to partake of the Lord's Supper on the First Day of every week, the day on which Jesus rose from the dead. On the night before St. Paul intended to leave Troas, the disciples met together to partake with him, for the last time, of the Lord's Supper, and to listen to his farewell counsels. Much had the Apostle to say, and his hearers were anxious to learn of him, so that he continued his speech until midnight. "And there were many lights in the upper chamber, where they were gathered together." This upper chamber was, on what we should call the third story, and, like all Eastern houses, would have large windows opening even with the floor. "Many lights," and a number of people, naturally made the room very hot, so that the windows were wide open. "And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead." The terrible death of this young man would, of course, create much confusion and distress amongst the assembled Christians. "And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him." The Apostle did not ask God to bring Eutychus at once to life, but he told the brethren that his life would come back, and that they need not therefore grieve and distress themselves about him. Those to whom St. Paul now spake had faith in God, Whose servant he was, and therefore believed his words, and were content to wait the Lord's time; and so they returned to the upper chamber, leaving the lifeless body of Eutychus for a time, while St. Paul continued his preaching. "When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed," and went at once on his way to Assos. The Apostle grudged no labour done for the Lord; on the eve of a journey he gave up his night's rest to preach the Gospel: Eutychus, who might probably never have another opportunity of learning from him, had fallen asleep instead of listening to the words of salvation. After St. Paul's departure from amongst the brethren, the miracle which he had foretold came to pass; for "they brought the young man alive, and were not a little comforted." Comforted as to Eutychus himself, and comforted in this additional proof, that St. Paul's words were indeed the words of one under the especial direction and blessing of God Almighty, the Lord of Life and Death. St. Luke now says, "And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. And when he met with us at Assos, we took him in, and came to Mitylene." This was the chief town in Lesbos, one of the islands of the Archipelago: the whole island is now called Metelin. St. Paul did not stop at Mitylene, for we read that he and his company passed the island of Chios next day, then that of Samos, and landed at Trogyllium, a town of Asia Minor, to the S.W. of Ephesus; and next day they came to Miletus, still lower on the coast, but directly to the south of Ephesus, from whence it was no great distance. St. Paul knew that if he went to Ephesus, he should find it difficult to get away again so soon as he wished; and therefore he "had determined to sail by Ephesus, because he would not spend the time in Asia: for he hasted, if it were possible for him, to be at Jerusalem the day of Pentecost." But although he could not spare time to visit Ephesus, he would not be so near without seeing some of the elders of the Church, especially as he had something he wished particularly to say to them. The chief ruler of the Church under St. Paul was now journeying with him; for Timotheus, or Timothy, was Bishop of Ephesus, and during his absence had left the care of the Church to a certain number of elders, or chief men amongst the believers. From Miletus, therefore, St. Paul "sent to Ephesus, and called the elders of the church. And when they were come to him," St. Paul spake to them. He reminded them, that he had freely preached unto them the Gospel of Jesus Christ, in spite of all difficulties and dangers; keeping back nothing that was profitable for them to know; "testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ." He then told them that now, by the direction of the Holy Spirit, he was going up to Jerusalem, not knowing what would happen to him there; except that the Holy Ghost had made known unto him, that in every city bonds and afflictions awaited him. But St. Paul then declared, that the prospect of imprisonments and persecutions did not trouble him, for that he was quite ready to give up his life also, if so he could best finish the work which the Lord had given him to do: in the faithful service of God he should finish his course, or end his life, with joy. The Apostle then spake words grievous for the Ephesians to hear; saying, "And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men; for I have not shunned to declare unto you all the counsel of God." St. Paul had thoroughly done his duty to the Ephesians, in showing them the way of salvation; and if any of them failed to obtain it, such failure could in no way be laid to him: he was "pure from the blood," the _spiritual death_, of all men. Chapter XXI.--ST. PAUL GOES UP TO JERUSALEM. After reminding the elders of Ephesus of what he had done for them and their countrymen, St. Paul exhorted them to take heed unto themselves, and to all the flock over which the Holy Ghost had made them overseers, so as in all things to set a good example to others; and to feed the Church, or nourish and strengthen the souls of the brethren, with the blessed truths of the Gospel, the pure Word of Him Who had purchased the Church with his own blood. He told them, that he was the more anxious to exhort them to do this, because he knew that, after his departing, wicked men, whom he likens to "grievous wolves," would enter in among them, not sparing the flock, but leading the brethren astray to the destruction of their souls. And not only this, but also of their own selves men should arise teaching false doctrines, speaking perverse things, to draw away disciples after them. Having thus warned them, St. Paul entreated them to "watch," remembering that for three years he had not ceased to warn them of these things. Again the Apostle commended the Ephesians to the grace of God, which was able to give them an inheritance "among all them which are sanctified": and ended by reminding them that he had "coveted no man's silver, or gold, or apparel"; but that he had maintained himself by working with his own hands, setting them an example that they also should "remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive." "And when he had thus spoken, he kneeled down, and prayed with them all." St. Paul knew well that without the blessing and help of God no good thing can be done; and thus did he set an example to all men for ever, to ask His aid in all their works. "And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship," in which he was about to sail from Miletus; anxious not to lose sight of him before it was absolutely necessary. It was natural and right that the elders of Ephesus should be deeply grieved, at hearing that they would never again in this world, see one who had been so much with them, and from whom they had learnt so much. But had they duly considered his words, they would not have sorrowed most of all on this account, but for the troubles which were to fall upon their Church from false and wicked teachers, who would lead many to forsake the Gospel, and thus destroy them for ever. Having taken a final leave of the elders of Ephesus, St. Paul and his company sailed to the island of Coos, or Cos; then to another called Rhodes; and from thence to the coast of Asia Minor, where they landed at Patara, a sea-port of Lycia. Here they found a ship about to sail into Ph[oe]nicia, and going on board, they passed near the isle of Cyprus, and finally landed at Tyre, "for there the ship was to unlade her burden." Finding disciples at Tyre, St. Paul stayed with them seven days, teaching and exhorting them. St. Luke tells us that some of these disciples "said to Paul through the Spirit, that he should not go up to Jerusalem." This means that the Holy Spirit had made known to these disciples, that great troubles and dangers awaited the Apostle at Jerusalem; and therefore they tried to persuade him that he should not go up at all. St. Paul, however, knew that it was his duty to go to Jerusalem at this time, and therefore no fear of personal suffering would keep him away: he was ready to undergo whatever God saw fit to send. St. Luke then says, "And when we had accomplished those days, we departed, and went our way; and they all brought us on our way, with wives and children, till we were out of the city: and we kneeled down on the shore, and prayed." The brethren at Tyre were grieved to part with St. Paul, particularly foreseeing that sufferings awaited him at Jerusalem. They accompanied him to the sea-shore, where the ship waited for him. Their last act sets us an example of what we should do in all times of sorrow and anxiety. They would not part without praying to God; so they all knelt down where they were, and prayed earnestly from their hearts. The Lord will hear all such real prayers, wherever we say them, or whether we are kneeling or not; but if we kneel down and repeat words without caring or thinking about what we are saying, that is not such prayer as the Lord our God has promised to hear. When St. Paul and his companions had prayed with the Christians of Tyre, and taken leave of them, they "took ship,"--that is, embarked on board the ship, whilst the others "returned home again." From Tyre St. Paul sailed to Ptolemais, and landing there, stayed one day with the brethren. Ptolemais was a celebrated sea-port of Syria, to the north of Mount Carmel. In the Old Testament, Ptolemais is called Accho. It was situated in that part of the Land of Canaan given to the Tribe of Asher; and it was one of those cities out of which the Children of Israel did not drive the idolatrous inhabitants, as the Lord had commanded them to do. You will remember the sin and trouble that came upon the Land of Israel, in consequence of the disobedience of several of the tribes, who, instead of entirely driving out the Canaanites, let them continue to live amongst them; by which they were afterwards led into sin, and suffered much misery in consequence. The town of Accho was enlarged and beautified, after the death of Alexander the Great, by the first of the Egyptian kings, called Ptolemy; and the name of the city was in consequence changed to Ptolemais. We now call it Acre, and you will find Acre often spoken of in history. St. Luke now says, "And the next day we that were of Paul's company departed, and came unto Cæsarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him." We have heard of Philip as one of the seven deacons, (of whom Stephen was another,) chosen to help the Apostles, by distributing food and money to the believers, when they had all things in common; and we have also heard of his being sent by the Spirit into the desert between Jerusalem and Gaza, to teach the officer of Candace, queen of Ethiopia; after which he returned to his home in Cæsarea. This Philip must not be confounded with the Apostle of the same name, a native "of Bethsaida, the city of Andrew and Peter," unto whom our Lord said, "Follow me." We do not call the deacon Philip an "evangelist," because we only give that name to those four men who, by the inspiration of God, wrote their several accounts of Christ's life and death; but St. Luke might well call Philip so, because he preached the Gospel in every place to which he was sent; and one who spreads the knowledge of the Gospel by preaching it, was as much an "evangelist" as he who spread it by his writing. Philip had four unmarried daughters, to whom God had, in a miraculous way, given His Holy Spirit, so that they "did prophesy." This was a fulfilment of the ancient promise recorded by the prophet Joel, that in the days of the Messiah the Spirit should be poured out upon their sons and daughters, servants and handmaidens, so that they should prophesy. St. Paul stayed many days with Philip. We hear nothing of the work he then did there; but St. Luke says, "And as we tarried there many days, there came down from Judæa a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." We have heard already of Agabus, as one of the prophets who went from Jerusalem to Antioch, and foretold the dearth, or famine, in consequence of which the Christians of Antioch made a collection for the poorer brethren at Jerusalem, and "sent it up by the hands of Barnabas and Saul," as St. Paul was at that time called. Agabus, inspired by the Holy Spirit, now bore his testimony to the dangers which threatened the Apostle at Jerusalem. The consequence of this was, that St. Paul's companions themselves, and "they of that place," (the brethren at Cæsarea,) "besought him not to go up to Jerusalem"; and so avoid the dangers which threatened him in that city. Here we see that even our friends may tempt us to sin, and that we must be careful not to yield to their entreaties when they would make us do wrong. When we know what our duty is, we must not be prevented from doing it, either by love to our friends or fear of our enemies. It is often very hard and difficult to do right, when those we love, ask and beg us not to do it. In this way, children are often led to do wrong. Let us all, whether we are old or young, take care not to give way to such temptations; and, above all, let us never so tempt others to do wrong: let us never ask any one to do what is wrong, but, on the contrary, do all we can to persuade all to do what is right and pleasing in the sight of God. St. Paul knew that it was his duty to go up to Jerusalem; and therefore when those about him entreated him not to go, he answered, "What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." Though the Apostle was firmly resolved to do his duty, and quite ready to lay down his life for Christ's sake, if called upon to do so, it grieved him to give pain to his friends; and therefore he reminds them, that all their sorrow and weeping would but distress him more and more--break his heart, as he expressed it, without in any way changing his settled purpose to go up to Jerusalem. When St. Paul had thus declared his unalterable determination, those who had tried to persuade him not to carry it out, did what they should have done at first: they left the whole matter in the hands of God, for "when he would not be persuaded," they "ceased, saying, The will of the Lord be done." Thus St. Paul's example had a good effect upon the brethren. St. Luke then says, "And after those days we took up our carriages, and went to Jerusalem." The word "carriages" here does not mean conveyances to take people from one place to another, but rather such things as they _carried_ with them--their baggage, in short. Some of the disciples from Cæsarea went with the Apostles. Amongst them was an old disciple, a native of Cyprus, called Mnason, who appears at this time to have had a house in Jerusalem, where St. Paul and his company were to lodge. St. Luke tells us, "And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And when they heard it, they glorified the Lord." Chapter XXII.--TUMULT AT JERUSALEM. St. James, and the elders of the Church at Jerusalem, glorified God, upon hearing of the conversion of so many Gentiles by the teaching of St. Paul, and then they "said unto him, Thou seest, brother, how many thousands of Jews there are which believe; and they are all zealous of the law: and they are informed of thee, that thou teachest all the Jews which are among the Gentiles to forsake Moses, saying that they ought not to circumcise their children, neither to walk after the customs. What is it therefore? the multitude must needs come together: for they will hear that thou art come." The elders feared, that St. Paul's coming to Jerusalem might cause a disturbance amongst the Jewish converts; who, though Christians, reverenced the Law, and could not bear that it should be neglected. They had heard exaggerated accounts of what the Apostle had taught; for he had never said that it was _wrong_ to observe and do the things commanded by Moses, and that therefore they _ought not_ to do them. He had only said, that it was not _necessary_ to keep the ceremonial Law; and that it was _useless_ to do so, because no man could obtain eternal life by any such outward acts. St. Paul's great object was to make the Jews understand, that the Law given by Moses, was only meant to be binding until the Messiah came; and that as Jesus had now visited his people, the ceremonial part of the Law was done away with. God no longer required it to be observed: therefore, if the Jews chose still to observe it, they must not imagine that by doing so they would now find favour with God: the only way to gain his favour was by believing in Jesus Christ, and trying, out of love for Him, to obey all the commands and precepts of the Gospel: all who thus strove to please God, would find favour in His sight, whether they kept the ceremonial Law or not. The Jewish converts at Jerusalem, not clearly understanding what St. Paul had taught, were set against him; and as they would be sure to meet together to discuss the matter, as soon as they heard of his arrival, the elders now said to one another, "What is it therefore?"--that is, what can be done to quiet the fears of these Jewish brethren. The plan that the Apostles and elders now proposed, was one that would show the Jews, that St. Paul did not think it _wrong_ to observe the forms of the Law, though he taught that it was not _necessary_ to do so. What this plan was, we shall hear from what they now said to St. Paul, "Do therefore this that we say to thee: We have four men which have a vow on them; them take, and purify thyself with them, and be at charges with them, that they may shave their heads: and all may know that those things, whereof they were informed concerning thee, are nothing; but that thou thyself also walkest orderly, and keepest the law." To understand this speech, we must remember that even in the time of Moses, the Children of Israel were in the habit of showing their piety, and their wish to serve God, by devoting themselves for a time to the performance of special acts of worship; separating themselves from their brethren, for the observance of certain forms and ceremonies. A person who thus separated himself for a time from others by a particular profession of religion, was called a Nazarite; and the Lord Himself gave Moses directions, as to the outward forms and ceremonies to be observed by every one, who should vow the vow of a Nazarite. To take the vow of a Nazarite was a _voluntary_ act; that is, it was at the choice of any person to take it: but once taken, the person who had thus devoted himself to the special service of God, was neither to drink wine, nor any of the drinks made from fruits or honey: he was to drink water only, that his head might be cool and clear, and better able to attend to his religious studies and exercises. Then he was not to shave his head, nor to cut his hair; neither was he to do any of the things usually done upon the death of a relation, because such mourning for the dead would render him unclean. Some persons vowed themselves to be Nazarites for life; others only for a certain number of years, months, or even days: and at the end of the time, the Nazarite was to bring certain offerings unto the priest to be presented to the Lord: then he was to shave his head at the door of the tabernacle, and burn the hair in the fire which consumed the peace offerings. After all the appointed ceremonies had been gone through, the Nazarite was free from his vow, and might return to live like other people. You will, I hope, remember Samson, who was a Nazarite from his birth; and who fell into great trouble, because his vow was broken, when his hair was cut off by Delilah. Now at the time when St. Paul came to Jerusalem, there were four men there, who had taken the vows of a Nazarite for a short time: their time was nearly out, and the elders proposed that St. Paul should join them in abstaining (or keeping) from such things, as they were forbidden to do; and that he should "be at charges with them," that is, pay for the sacrifices they must offer, before they could shave their heads, and be free from their vows. The Jews looked upon it as an act of piety, for any person to pay the expenses of those who had taken the vow of a Nazarite. We have now seen what the elders advised St. Paul to do, in order to show the Jews that he was no _enemy_ to the Law of Moses, and did not think it _wrong_ to observe its forms, if people liked to do so, though it was unnecessary. And they added, "As touching the Gentiles which believe, we have written and concluded that they observe no such thing, save only that they keep themselves from things offered to idols, and from blood, and from strangled, and from fornication": thus repeating that decision of the Church, with which the teaching of St. Paul agreed. "Then Paul took the men, and the next day purifying himself with them entered into the temple, to signify the accomplishment of the days of purification, until that an offering should be offered for every one of them." All this was done for the sake of peace, and to make the Jews more willing to listen to St. Paul. Some people think it was not right nor wise to act in this manner, because it might lead man to believe, that the Law _ought_ to be observed in all its ceremonies, and that St. Paul's practice did not quite agree with his preaching. At any rate it had not the effect of satisfying the Jews; on the contrary, it caused a serious disturbance. "When the seven days were almost ended," some unbelieving Jews of Asia, who had persecuted St. Paul in their own country, and were now come to Jerusalem for the same purpose, "when they saw him in the temple, stirred up all the people, and laid hands on him, crying out, Men of Israel, help: this is the man, that teacheth all men everywhere against the people, and the law, and this place." They declared that St. Paul, by his teaching, was taking away from the Jews all their privileges as the chosen people of God, and putting the heathen on an equality with them; that he taught men not to respect the law, nor to reverence the temple; and that he did not reverence it himself, but had polluted and defiled it; for, said they, he "brought Greeks also into the temple, and hath polluted this holy place." This they said, because they had seen an Ephesian convert, named Trophimus, in the city with St. Paul, and "supposed that Paul had brought (him) into the temple"; which of course he had not done: because, though he knew that the entrance of a true Christian into the temple would not be displeasing to God, he knew that it would greatly offend the Jews, if any one who had been a Gentile, went any further than the outer court of the temple, set apart for the Gentiles: and he did not wish to offend or vex the Jews needlessly. We should never do anything to vex or grieve others, unless it is our _duty_ to do it. Our duty we must do, whatever be the consequence. The Jews, who now tried to stir up the people against St. Paul, succeeded to their utmost wish in raising a disturbance, for "all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar." The band here spoken of, was the Roman garrison, or party of soldiers, posted in Jerusalem, to keep the city in order, and prevent any kind of disturbance or riot amongst the Jews. The chief captain of this band, at the time we are speaking of, was a Roman named Claudius Lysias; "who," upon hearing of the uproar, "immediately took soldiers and centurions, and ran down unto them." They had not far to go, for the place in which they were posted was the castle of Antonia, close to the north-west corner of the temple. This castle, or strong tower, had been built by Herod the Great: it was so high, that from the upper part, the soldiers on watch could see what was going on in the two outer courts of the temple: they would therefore have seen St. Paul dragged out of the temple by an angry mob, and they would at once have taken these tidings to their captain, who went down with all haste, and arrived in time to save the Apostle's life; for the Jews feared the Roman soldiers, and when they saw them, "they left beating of Paul"--that is, ceased to beat him. "Then the chief captain came near, and took him, and commanded him to be bound with two chains"; for as he naturally concluded that St. Paul must have committed some crime, to make the Jews treat him in this way, his first care was to secure him, that he might not run away, and thus escape the punishment he deserved. We may be quite sure that the Apostle would have made no attempt to escape; but that the Romans could not know. When Claudius Lysias had secured his prisoner, he "demanded who he was, and what he had done." To this question, no reasonable answer could be given; for as St. Paul had not committed any crime, no intelligible accusation could be brought against him: and therefore, "some cried one thing, some another, among the multitude": so that Claudius Lysias could make out nothing for certain; "and when he could not know the certainty for the tumult, he commanded him to be carried into the castle." The Jews, unwilling to lose their victim, pressed after the soldiers who were leading him away, eager to kill him. "And when he came upon the stairs," leading up into the castle, "so it was, that he was borne," or carried, by "the soldiers for the violence of the people. For the multitude followed after, crying, Away with him." On the top of the stairs, the Apostle was out of reach of his furious enemies; "and as Paul was to be led into the castle, he said unto the chief captain, May I speak unto thee?" These words were spoken in Greek, to the astonishment of Claudius Lysias, who imagined that his prisoner must be a certain Egyptian, or rather a Jew who had come from Egypt to Jerusalem, about two years before this time. Giving out that he was a great prophet sent by God, this man persuaded great numbers of people to go with him to the Mount of Olives, promising, that they should see the walls of the city fall down at his command: but he intended, with the help of these people, to force his way into the city, and destroy the Roman guards. This attempt was, however, prevented by Felix, the governor of Judæa: many of these foolish people were killed, and the leader himself fled into the wilderness, accompanied by a great number of men, that "were murderers," or had committed other crimes which made them liable to punishment. Josephus the historian tells us, that these murderers were persons who, under pretence of religion, came up to Jerusalem with daggers or short swords, concealed under their cloaks, ready to do any act of violence. They were employed by Felix to murder Jonathan the High Priest; and for this crime they of course received no punishment. They afterwards made it a practice, to come up to Jerusalem for all the feasts; and then, either by hiring themselves out as assassins to those who wished to get rid of an enemy, or by killing those against whom they had any grudge, they committed numerous murders, even in the temple itself. The number of these murderers became very considerable, and the Roman Government wished to destroy them. Chapter XXIII.--ST. PAUL BROUGHT BEFORE THE SANHEDRIM. When St. Paul said in Greek to the Chief captain, "May I speak unto thee?" he said, in answer, "Canst thou speak Greek? Art not thou that Egyptian, which before these days madest an uproar, and leddest out into the wilderness four thousand men that were murderers? But Paul said, I am a man which am a Jew of Tarsus, a city in Cilicia, a citizen of no mean city: and, I beseech thee, suffer me to speak unto the people." Claudius Lysias readily granted this request. "And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people"; signifying that he had something to say, if they would only be quiet and listen to him. The people were now willing to hear him. "And when there was made a great silence, he spake unto them in the Hebrew tongue, saying, Men, brethren, and fathers, hear ye my defence which I make now unto you." It would seem that many of those who had been crying out against St. Paul, had no idea that he was himself a Jew, and able to speak to them in their own beloved language; for "when they heard that he spake in the Hebrew tongue to them, they kept the more silence." St. Paul then told the people that he himself was born a Jew, and had been brought up in Jerusalem by their famous teacher Gamaliel, who had taught him the very strictest observance of the Law of Moses; and that he himself had been so zealous for the Law, that he had at one time cruelly persecuted the Christians, as the High Priest and all the elders of the Jews could bear witness. Then he went on to give an account of all that had happened to him on his way to Damascus, and how he had in consequence become himself a believer in Jesus Christ. He also told the people, that when he was afterwards in Jerusalem, the Lord had appeared to him in a vision, and given him a positive command to go and preach to the Gentiles, saying, "Depart: for I will send thee far hence unto the Gentiles." Hitherto, the assembled multitude had listened quietly to what the Apostle said, "they gave him audience unto this word"; but when they heard him plainly declare, that it was the will of God that the Gentiles should share His favour, which they thought belonged only to themselves, they were filled with rage, and would hear no more: they "lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live": and they cast off their upper garments, that they might be ready to stone him, and threw dust up into the air, to show their hatred and contempt. The Arabs in these days have a custom like this; for when any person, who is speaking in public, says anything they disapprove of, they throw dust into the air, to show that they have no respect for the speaker and do not believe what he is saying. St. Paul was now in great danger of being torn in pieces, if the people, who stood raging and shouting round the stairs on which he stood, could catch hold of him. Claudius Lysias saw that the only hope of stopping the uproar, was to take St. Paul out of sight of the enraged multitude. "And as they cried out, and cast off their clothes, and threw dust into the air, the chief captain commanded him to be brought into the castle." But he was as far as ever from knowing what the Jews accused St. Paul of: he did not understand Hebrew, and therefore he had no idea of what had been said; but he naturally thought, that it must be something very wrong to put the people into such a rage. Seeing therefore, that there was no other chance of learning the truth, he now determined to have St. Paul beaten, according to the custom of the Romans, who treated prisoners in this way, in order to make them confess what crimes they had committed. Claudius Lysias therefore, after having had the Apostle brought into the castle, "bade that he should be examined by scourging; that he might know wherefore they cried so against him. And as they bound him with thongs" to a pillar, as was usual in such cases, "Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned?" The privileges of a Roman, that is, of a Roman citizen, have been explained. The centurion, who commanded the party of soldiers about to scourge the prisoner, was fully aware of the danger of so treating one, who had in any way obtained the freedom of Rome; and therefore, when he heard such words spoken by his prisoner, he at once "went, and told the chief captain, saying, Take heed what thou doest; for this man is a Roman." Such a startling piece of intelligence, at once brought Claudius to the spot where the prisoner stood bound with thongs to a pillar, with the soldiers round ready to scourge him. "Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him" by this torture: and not only did the chief captain give up all idea of scourging St. Paul, but he "also was afraid, after he knew that he was a Roman, and because he had bound him." Even binding a Roman citizen was unlawful, and for doing this Claudius Lysias was liable to be punished. Nero, who had become Emperor of Rome about four years before this time, on the death of Claudius, A.D. 54, was a harsh and cruel tyrant; and though he would not have cared whether St. Paul was tortured or not, he would have been very angry if any of the laws concerning the Roman privileges had been broken; and therefore Claudius Lysias had good reason to fear, that if St. Paul complained of the treatment which he, a free-born citizen of Rome, had received, the Emperor would cause him to be punished. If he had known more of the precepts taught by Jesus, he would have felt sure that St. Paul would have no wish to revenge himself in such a manner. The Apostle made use of his rights as a Roman citizen to save himself from a cruel punishment; because, if he had been scourged, it might have led men to think that he must have been guilty of some crime to deserve such a punishment; and it was necessary that the teachers of the holy Word of God should appear blameless before all men. The chief captain now took other measures for finding out what St. Paul was accused of; and he summoned the Sanhedrim to meet, that they might in a lawful manner examine and judge the prisoner, and so ascertain whether there was any reason for the rage of the people against him. We read, "On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them. And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day." Now that the Apostle was called upon to defend himself, he rightly wished all men to understand, that he was no criminal deserving of anger or punishment; but a man who had always tried to do what he believed to be his duty in the sight of God: most truly could he say that he had done this; for even when he persecuted the followers of Jesus, it was under the mistaken idea that it was his duty to do so. But the Jews were angry at his saying this, "and the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." The Apostle meant, that if he had known, or looked upon Ananias as the High Priest, he would not have rebuked him in such words; because a ruler of the people must be treated with respect, on account of his office: but Ananias deserved the rebuke, for the Law commanded all who ruled, or judged others, to do no unrighteousness or injustice themselves; and Ananias broke the Law, and was guilty of very great injustice in ordering St. Paul to be smitten in this way, before he had been proved to be guilty of any crime. We must mention here that, in fact, Ananias was _not_ the High Priest at this time. He had been High Priest at the time of the famine, when Barnabas and Saul took help to the poor brethren at Jerusalem; but after that, there had been some disturbance between the Jews and Samaritans, and the Romans, thinking Ananias to blame, deprived him of his sacred office, and sent him as a prisoner to Rome: and though he was afterwards allowed to return to Jerusalem, he was not restored to the office of High Priest, to which another man, named Jonathan, had been appointed. This Jonathan had been killed by the "murderers" hired by Felix the Roman governor, and no other High Priest had as yet been appointed; therefore there was, in fact, _no_ High Priest to be president, or head, of the Sanhedrim. Under these circumstances, Ananias set himself up as chief of the Council, and behaved in the unjust manner related. St. Paul had only been a very few days in Jerusalem, and did not perhaps know that Ananias had taken the office of High Priest upon himself; or if he did know it, what he said would be a just rebuke to him for having done so. One other matter requires a few words, that is, the "whited wall," to which St. Paul compared Ananias. We shall remember that our Saviour said, "Woe unto you scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outwardly, but are within full of dead men's bones and all uncleanness. Even so ye also appear righteous unto men, but within ye are full of hypocrisy and iniquity." In the same manner St. Paul applied the comparison of the "whited wall" of a sepulchre to Ananias, who pretended to judge and rebuke another, whilst his own heart was full of all evil passions and iniquity. Let us remember, that each such passage of Scripture has a lesson for us: all who only think of what men will say, and try to _appear_ good in the eyes of their fellow creatures, without trying to love and serve God with all their heart, and to do His will whatever men may think of them, are no more pleasing in the eyes of our Lord, than were the Pharisees, whom Jesus compared to "whited sepulchres." Now we must return to the Council of the Sanhedrim, and hear what the Apostle said in his defence. St. Luke says, "But when Paul perceived that the one part (of his hearers) were Sadducees, and the other Pharisees, he cried out in the council, Men and brethren, I am a Pharisee, the son of a Pharisee: of the hope and resurrection of the dead I am called in question"--meaning that he was persecuted and called to account, because he had taught that the dead would rise again. "And when he had so said, there arose a dissension between the Pharisees and Sadducees: and the multitude was divided. For the Sadducees say that there is no resurrection, neither angel, nor spirit; but the Pharisees confess both. And there arose a great cry: and the scribes that were of the Pharisees' part arose, and strove, saying, We find no evil in this man: but if a spirit or an angel hath spoken to him, let us not fight against God." These scribes spake well: but unhappily they did not speak in sincerity, but only out of contradiction and spite to the Sadducees, whom they hated. They were quite as much opposed to St. Paul's preaching to the Gentiles, as any other class of persons could be; and therefore it was hypocrisy to pretend to believe that an angel had bid him do so. St Paul, moreover, had said nothing of any angel speaking to him; but had plainly declared that Jesus Christ had spoken to him: and this of course the Pharisees could not allow, because they would not acknowledge Jesus Christ to be the Messiah. They were, in fact, fighting against God--the very thing which they pretended to be afraid of doing. The Sadducees were very angry, and the whole Council became a scene of the greatest confusion and violence; so that Claudius Lysias feared for his prisoner's life; and being answerable for his safety, he sent his soldiers to bring him back into the castle, where he would be out of danger. Chapter XXIV.--ST. PAUL SENT TO CÆSAREA. We read in the Book of Acts, "And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle." In the midst of the troubles and dangers with which he was now surrounded, the faithful servant of God was not left without comfort and encouragement; for we read, that "the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul." These men belonged to a party amongst the Jews, who were particularly strict in the observance of all the forms and ceremonies of the Law; and for their _zeal_ or eagerness in this matter, they were called Zealots. These Zealots, quite overlooking the Moral Law, which commanded "Thou shalt not kill," taught, that it was right to kill any man who did not observe the whole of the Ceremonial Law: they therefore made a practice of murdering, whenever they had an opportunity, all whom they looked upon as enemies of the Law, without waiting for any trial to decide whether or not they deserved punishment. The Chief Priest and elders, instead of trying to prevent such wickedness, too often approved of the practices of the Zealots; as by their means they got rid of many whom they feared and hated, and who certainly could not justly have been found guilty of any crime, for which they could have been put to death. These Jewish Zealots had bound themselves by a curse to kill St. Paul; that is, they expressed a wish that God would bring evil upon them, if they did not kill St. Paul, before they ate or drank anything. Any such oaths are very sinful at all times, even if the act we bind ourselves to do is a good and righteous one, because it may not please God that we should do it: man proposes, but God disposes; and we must be content with striving to do what is right and useful, and leave the issue in His hands. The Zealots, though they wickedly bound themselves by such an oath, knew that there was no risk in any case of their being starved to death, because any of their Rabbis could absolve, or set them free from such oaths, whenever they did not find it convenient to keep them. There were more than forty of the Zealots which made this conspiracy against St. Paul; and they, knowing that the Chief Priests and elders would be only too glad to have the Apostle silenced in any way, went to them to get their help in the execution of this wicked plot. They told the Priests and elders how they had bound themselves by a curse to kill St. Paul: and then said, "Now therefore ye with the council signify to the chief captain that he bring him down unto you to-morrow, as though ye would inquire something more perfectly concerning him; and we, or ever he come near, are ready to kill him." This was a plan very likely to succeed: Claudius Lysias would have thought it very natural that the Sanhedrim should wish to examine St. Paul quietly, which could not be done in the tumult and excitement of the day before. He would, therefore, have sent his prisoner down with a small guard of soldiers, sufficient to prevent his escaping: these, the Zealots who would be lying in wait, could easily overpower by their greater number, and thus they would have no difficulty in murdering the Apostle. It is sad to think that priests and rulers, whose duty it was to teach the people what was right, and to see that every man was treated justly, should have agreed thus to entrap and slay a man who had been guilty of no crime: but so it was, for they consented to do their part in the proposed scheme. The enemies of St. Paul must now have thought his destruction certain: but they forgot that if the Lord was on the Apostle's side, all their plots would come to nothing. And so it proved: for the Lord, Who had work for His faithful servant to do, caused this plot to become in some way known to a young man, the son of St. Paul's sister. We know nothing of this young man; whether he was still a Jew, or had, as is more probable, become a Christian: all we are told is, "And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul." We have now another example as to the duty of using all human means, whilst humbly depending upon the blessing of God, without which all our efforts are unavailing. St. Paul had the promise of God, that he should live to preach the Gospel in Rome; therefore he was well assured that the Zealots could not harm him. He also knew that the Almighty could work a miracle for his deliverance; but he knew that to depend upon such a display of Divine power, would be tempting God, not trusting in Him. St. Paul felt, that the Lord, Who most generally brings about events through human actions, had now given him the means of saving his own life; and that it was his duty to make use of them, in order to defeat the wicked plot contrived by the Zealots and the Council. When St. Paul had heard from his sister's son the plot laid for his destruction, he "called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. So" the centurion "took him, and brought him to the chief captain, and said, Paul the prisoner called me unto him, and prayed me to bring this young man unto thee, who hath something to say unto thee. Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me?" Then the young man told him all that was proposed, and begged him not to yield to the request of the Council. Having heard what he had to say, "the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me." Claudius Lysias immediately took measures to save St. Paul, without giving any cause or pretence for a disturbance, by refusing what would appear to be a reasonable request from the Sanhedrim: and he determined at once to send his prisoner out of the city, so that when asked to produce him before the Council, he could truly say, that it was no longer in his power to do so. We read that "he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen three-score and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor," whose residence was at Cæsarea. At the same time Claudius Lysias wrote a letter to be given to Felix, by those who conducted St. Paul to Cæsarea. "And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell." Now this letter was not quite a truthful account of what had happened: Claudius Lysias told the story most favourably for himself, by making it appear that he rescued St. Paul because he was a Roman citizen; whereas he did not know that fact, till he was on the point of scourging the prisoner--a circumstance of which he makes no mention. In relating anything, either by word of mouth or by letter, we should be very careful to state exactly what happened, whether it is favourable to ourselves or not. Saying that he had given commandment to the accusers to go down to Cæsarea with their complaints, was different; because by the time the letter reached Felix, the command would be given. Of course he could say nothing to the Jews that evening, as it was needful to send the Apostle away secretly; but we may be sure that the next day, when the Council demanded that St. Paul should be brought before them for further examination, this advice was given to them. The third hour of the night was about nine o'clock in the evening, and "then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris," a city about thirty-eight miles from Jerusalem, and twenty-seven from Cæsarea. It had been rebuilt, like many other cities, by Herod the Great, who called it Antipatris, after his father Antipater. Here St. Paul was quite out of reach of the Zealots who had banded to kill him, and so large a guard was therefore quite unnecessary: so that "on the morrow" the soldiers "left the horsemen to go with him, and returned to the castle" of Antonia. The horsemen went on, "who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him. And when the governor had read the letter, he asked of what province" the prisoner was. And when he understood that he was of Cilicia, "I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall." Herod's judgment hall, in which Felix commanded the Apostle to be kept till his accusers should come down, was a large building erected by Herod the Great as a palace for himself: part of it was afterwards made into a residence for the Roman governor of Judæa; and part of it was used as a prison for prisoners, not charged with any great or serious crime. Here, then, St. Paul was kept for five days. "And after five days Ananias the high priest descended," or went down to Cæsarea, "with the elders, and with a certain orator named Tertullus, who informed the governor against Paul." An orator was a person who was able to make a good speech upon any subject set before him. Many men made a business of this; that is, a man who was able to speak well, would speak for others, who were not able to do so, on condition of being paid for his services. Thus, if any man were accused of a crime, he would get one of these public orators to speak for him at the time of trial, and try to persuade the Judge that he was innocent, whether he really were so or not. The same sort of thing is done amongst us, by barristers--men who have made it their business to study the laws of their country, in order to advise and help others who are ignorant in such matters. The Jewish priests and rulers were so very anxious that Felix should believe St. Paul to be in the wrong, and condemn him accordingly, that they had engaged an orator named Tertullus, to come and speak for them, and make the best of their case; so as to persuade Felix to condemn St. Paul, and thus gratify their malice. Chapter XXV.--ST. PAUL ACCUSED BEFORE FELIX. Tertullus "informed the governor against Paul,"--that is, he came to Cæsarea for the express purpose of informing the governor of the many and serious accusations, which the Jews brought against the prisoner. The accusers being now come, Felix sat to judge the matter, and hear what each party had to say. "And when he was called forth, Tertullus," in the name of the Jewish priests and rulers, "began to accuse" Paul, "saying, Seeing that by thee we enjoy great quietness, and that very worthy deeds are done unto this nation by thy providence, we accept it always, and in all places, most noble Felix, with all thankfulness. Notwithstanding, that I be not further tedious unto thee, I pray thee that thou wouldest hear us of thy clemency a few words." Now Felix was a harsh and tyrannical governor; and though he had done good service in freeing the country from the robbers which had infested it, and in punishing impostors (like the Egyptian), he had caused the High Priest to be murdered, and had often driven the Jews into rebellion by his barbarous and unjust acts. In short, his whole conduct created such disturbances in the land, and made him so hateful to the Jewish people, that within two years of this time, they petitioned the Roman Government for his removal; and Porcius Festus was appointed governor instead of him. When therefore Tertullus, as the mouthpiece of the Jews, spake in this way of the peace and quiet they enjoyed under his excellent government, they were not expressing their real true opinions, but were only saying what they thought would please Felix, and make him more willing to do what they wished. Tertullus having thus prepared the way, went on to bring his accusations against St. Paul, saying, "For we have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him." This speech was full of falsehood, inasmuch as it so misrepresented what had happened, as to lead Felix to think that the prisoner before him had proved himself a dangerous enemy to the Roman Government, and that the chief captain had violently and unnecessarily interfered with the peaceable exercise of the Council's rights, of examining into those matters of which St. Paul was accused. The Jews, however, assented, saying that these things which Tertullus had spoken were true. When Tertullus had thus informed Felix, the latter called upon St. Paul to answer to these charges. Felix having now been governor of Judæa for four or five years, knew something of the religion, laws, and customs of the Jews, and was therefore the better able to judge in these matters. "Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city: neither can they prove the things whereof they now accuse me." In these few words, the Apostle contradicted absolutely the charges brought against him by his enemies. Felix, he knew, would understand his wish of going to Jerusalem to keep the Feast of Pentecost, and that, as he had only been in the city for twelve days, he could not have done much to stir up the people to rebellion. Having thus declared the falseness of the charges brought against him, the Apostle went on to notice what was in fact the real cause of all the persecution against him; and boldly said, "But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. Now after many years I came to bring alms to my nation, and offerings. Whereupon certain Jews from Asia found me purified in the temple, neither with multitude, nor with tumult. Who ought to have been here before thee, and object, if they had ought against me. Or else let these same here say, if they have found any evil doing in me, while I stood before the council, except it be for this one voice, that I cried standing among them, Touching the resurrection of the dead I am called in question by you this day." We cannot read this beautiful speech without wishing that each one of us could say from our hearts, that we too are endeavouring so to live and act, that our consciences may not reproach us with any wilful sin. It was customary for the Jews, in whatever countries they might happen to dwell, to send alms and offerings from time to time to Jerusalem; and St. Paul had now, according to that custom, brought contributions from the foreign Jews. We should notice the close of St. Paul's speech, when he challenges the priests and rulers to say, whether any fault whatever had been proved against him during his examination before the Sanhedrim, unless they looked upon his having said, "that the Jews persecuted him because he had preached the resurrection of the dead," as a crime. St. Paul's accusers seem to have answered nothing; they were unable to contradict him, for he had spoken nothing but the truth, and had plainly shown that he was no "pestilent fellow," nor mover of sedition among the people. "And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him." Felix, living at Cæsarea, where Cornelius, a Roman centurion, had been so wonderfully converted, and where Philip the deacon, and many other Christians resided, must have heard a good deal about the doctrines of "that way" of worshipping the Lord; and he had certainly found, that the Christians were better subjects, and altogether better men, than the Jews. He would not therefore be inclined to condemn St. Paul _because_ he was a Christian; and, listening carefully to the accusations and defence just made before him, he saw at once that the prisoner had not committed any crime whatever, and that the whole affair arose from the hatred, which the Jews bore to the followers of Jesus Christ. Instead, however, of boldly pronouncing sentence one way or the other, he tried to pacify the Jews by putting off the trial till Claudius Lysias, whom they had accused of illegal violence, could come down; and mean time he entrusted St. Paul to the care of a centurion, with orders not to treat him as a prisoner. It must have been a bitter disappointment to the Jews, to see the man whom they persecuted thus kindly treated. We may also see the protecting hand of God overruling these events. Had St. Paul been set at liberty, the Jews would doubtless have tried to take his life; but under the watchful care of the centurion, he was safe from their malice. Whether Claudius Lysias ever did come down to Cæsarea, we are not told; but it is quite clear that St. Paul was neither declared guilty of any offence deserving punishment, nor set at liberty, which, as an innocent man, he ought to have been. St. Luke next tells us, "And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ." It has already been said that Drusilla was one of the daughters of Herod Agrippa, who died miserably at Cæsarea, as a punishment for allowing himself to be treated as a god. Drusilla had been married to another man, but Felix had persuaded her to leave her husband, and become his wife. This was a great sin in both Felix and Drusilla. After the trial of St. Paul, the governor appears to have left Cæsarea for a while; and when he came back, bringing Drusilla with him, they both wished to hear more of the doctrines of Christianity, and therefore they sent for St. Paul, that he might talk to them "concerning the faith in Christ." St. Paul was always ready to speak the truth boldly in the service of his heavenly Master; and knowing that Felix was an unjust and unrighteous ruler, and a man who at all times thought only of pleasing and indulging himself, without caring what injury or suffering he inflicted upon others, he took this opportunity of showing the sinfulness of such conduct, and that those who persisted in it would be punished hereafter, when Jesus Christ should come to judge the world. "And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled"; for his conscience told him, that he was guilty of the very sins for which the Apostle declared that the wrath of God would fall upon the impenitent. Well would it have been for him, if the fear which made him tremble, had made him at once anxiously inquire in true penitence, What must I do to be saved? But, unhappily, he took another course, too often followed amongst ourselves: he did not _like to hear_ such things, and so he tried to put them away, and answered, "Go thy way for this time; when I have a convenient season, I will call for thee." Even in worldly matters, it is a good maxim, never to put off till to-morrow what ought to be done to-day. Infinitely more does it apply to spiritual things; to repentance, to abstaining from what we feel to be wrong, to making the sacrifice we know we ought to make, to doing the duty which we perceive we ought to do. Never let us put off such things, and thus quench the Spirit of God speaking in our hearts. If we wilfully let one opportunity slip, we may never have another given to us. There is no "season" so "convenient" for doing right as the moment in which we feel what _is_ right. Felix stifled the voice of conscience, which answered to St. Paul's teaching; and we have no reason to believe that the convenient season ever came, for, though he often talked with him after this, we hear of no good results from such meetings; nor could any good results be expected, from a course in which covetousness had so great a share; for one of the governor's motives for keeping the Apostle still in some sort as a prisoner, was the hope that he or his friends would purchase his liberty, by giving money. But Felix ought to have felt, that St. Paul would never offer a bribe, which it was very wrong for any Judge to take. However that may be, we read, "He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him." Chapter XXVI.--ST. PAUL BEFORE FESTUS. "But after two years, Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound." Felix might now at least have let the Apostle go, for he could no longer hope for any advantage by leaving him still a prisoner. This governor had never tried to please the Jews by a just and kind government: then he preferred pleasing himself: now, that it does not interfere with his own gratification, he was willing to do the Jews a pleasure, by committing another sin, in the detention of an innocent man, whom he well knew ought to have been set free long ago. The Bible says truly, that "the fear of man bringeth a snare," and the same may be said of the wish to please him, when we cannot do so without doing wrong or neglecting our duty. Felix gained nothing by thus sacrificing St. Paul, for the Jews of Cæsarea followed him to Rome, and there made such complaints of him to the Emperor Nero, that it was with great difficulty that Felix saved himself from severe punishment. The new governor of Judæa, when he "was come into the province," made in the first instance a very short stay at Cæsarea, and "after three days" went up to Jerusalem. Of course in this short time, he had not had leisure to hear anything concerning St. Paul. The Jews of Jerusalem, therefore, gladly seized this opportunity to try and prejudice Festus against St. Paul. "Then the high priest and the chief of the Jews informed him against Paul, and besought him, and desired favour against him, that he would send for him to Jerusalem," to be there tried. But they had another end in view; even the same which the Zealots, with the approbation of the Sanhedrim, had hoped to accomplish on a former occasion. The high priest and the elders, knowing well that St. Paul could not be found guilty of any crime, only besought Festus to have him brought to Jerusalem, because they were determined to get rid of him, by "laying wait in the way to kill him." But their wicked scheme was again defeated, for "Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him." And when Festus had been about ten days in Jerusalem, "he went down unto Cæsarea; and the next day sitting on the judgment seat, commanded Paul to be brought. And when he was come" before the judgment seat, "the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. While he answered for himself, Neither against the law of the Jews, neither against the temple, nor yet against Cæsar, have I offended anything at all." Festus quite saw that St. Paul had been guilty of no offence towards the Roman Government, but that the whole matter concerned the doctrines and customs of the Jewish Law; and that he, as the Roman governor, had no cause to keep him prisoner, or trouble him any further. "But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me?" The Sanhedrim was the proper Court to try questions concerning the Jewish Law. Festus knew nothing of the plots to kill St. Paul, for he was a just man, and would not have countenanced such wickedness. He could not order St. Paul to be tried by the Sanhedrim, for the authority of that Court was not recognized by the Romans; but probably with the view of convincing the Jews that St. Paul had not offended against their Law, he proposed that the Apostle should go up to Jerusalem to answer their charges. "Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed anything worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar." As a freeman of Rome, St. Paul could only be tried for any crime, by a Court composed of Judges appointed by Cæsar; hence called "Cæsar's judgment seat." Again, he declared that he was innocent of any offence against the Jews, but that he had no wish to escape a lawful trial, or any just punishment; but that if he were not found guilty of any crime, no person had any right to put him in the power of men so well known to be his enemies as the Jews were. He ended by making use of another privilege belonging to a Roman citizen, that of appealing unto Cæsar: after which he could only be tried at Rome, by persons appointed especially for that purpose by the Emperor himself. A freeman of Rome who had been tried anywhere and found guilty, could then appeal to Cæsar, if he thought his sentence unjust. Or before trial, if he suspected that his judge was not acting according to law, he could thus appeal to the Emperor. An appeal to Cæsar was highly respected by every person in authority, and any magistrate who, after such an appeal, dared to punish a prisoner, would himself be liable to severe punishment. This, and all the privileges of a Roman citizen, were so much respected, that many years after this time, when the Christians were persecuted by order of the Emperor Trajan, a Roman called Pliny, whose duty it was to have all Christians put to death, wrote a letter to the Emperor, in which, after speaking of the numbers he had executed because they would not give up their religion, he says, "There are others, guilty of similar folly, but finding them to be Roman citizens, I have determined to send them to Rome." Perhaps these poor creatures had appealed to Cæsar; at any rate, Pliny, respecting their privileges, thought it safest to send them to Rome, though there could be no doubt that the Emperor would immediately order them to be put to death. It was usual for a Roman President, or Judge, to have a small Council of some of the chief Romans in the province, whose advice he could ask in any doubtful matter. Festus had such a Council; for we read, "Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go." Thus did the Lord overrule events to fulfil his words, "thou must bear witness also at Rome." Before St. Paul could be sent off from Cæsarea, he was again called upon to defend himself and declare his doctrines. St. Luke says, "And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus." This Agrippa and Bernice were both the children of Herod Agrippa, and therefore Drusilla was their sister. The Emperor Claudius had made Agrippa king of some of the Roman Provinces in Asia, and had also given him some dominions in Judæa, which had been added to by the present Emperor Nero. It was probably to look after these dominions that Agrippa was now come into the country, bringing his sister Bernice with him; and it was very natural that they should go to Cæsarea to visit the governor. Festus, who was evidently rather puzzled about St. Paul, as he could see no reason for the accusations of the Jews, was glad to have an opportunity of talking over the matter with one, who being himself a Jew, would know the laws and customs of his own people, as well as those of the Romans. Therefore, when Agrippa and Bernice had been at Cæsarea "many days, Festus declared Paul's cause unto the king, saying, There is a certain man left in bonds by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, desiring to have judgment against him. To whom I answered, It is not the manner of the Romans to deliver any man to die, before that he which is accused have the accusers face to face, and have licence to answer for himself concerning the crime laid against him. Therefore, when they were come hither, without any delay on the morrow I sat on the judgment seat, and commanded the man to be brought forth. Against whom when the accusers stood up, they brought none accusation of such things as I supposed: but had certain questions against him of their own superstition, and of one Jesus, which was dead, whom Paul affirmed to be alive. And because I doubted of such manner of questions, I asked him whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be reserved unto the hearing of Augustus, I commanded him to be kept till I might send him to Cæsar." By "their superstition," Festus meant the religion of the Jews: for the heathen always thus spake of it, and said, that "Moses was the inventor of the Jews' superstition." The heathens saw that the Jews believed in an Almighty power, of which they knew nothing, and did certain things to obtain favour from the God they worshipped: this they called Superstition, and no doubt they looked upon the Christian religion in much the same light. The term "Superstition," might much more properly be applied to the belief and practice of the Romans themselves, with all their omens and auguries, supposed to reveal the will of their imaginary gods; and their sacrifices and ceremonies, in order to gain their favour. At the time of which we are now speaking, the Jews _had_ indeed introduced many superstitions into their religion; for they thought to please God by outward forms and ceremonies, whilst they committed all manner of sins, and rejected the Messiah. The Christians were ready to give up all earthly joys and comforts, and to suffer death, rather than act contrary to the religion which they professed; and this the heathens looked upon as "foolishness." Festus evidently thought that both Jews and Christians were very foolish, to dispute upon such a subject as the life or death of Jesus; for he neither knew nor cared about the doctrines of Christianity, and the need of a Saviour. Little did the Roman governor conceive, that the question concerning the Resurrection of Jesus Christ was one of the greatest importance to all mankind, when he thus slightingly spake of "one Jesus," "whom Paul affirmed to be alive." Had St. Paul been accused of crimes, as the governor supposed would have been the case, he would have known how to act: but when the accusations were only about such matters as to the Romans were "foolishness," Festus was perplexed and doubtful, as to the course which he ought to take; for as these questions had caused disturbances in the country, they could not be allowed to pass unnoticed by a Roman governor. And probably it was as much to relieve himself from his perplexity as to please the Jews, that he proposed to the Apostle to go up to Jerusalem. All the Roman Emperors had the title of Cæsar, and they also all took that of Augustus: but each one had his own particular name or names besides: the "Augustus Cæsar" here spoken of, was the Emperor Nero. Agrippa listened with interest to all that Festus told him of St. Paul, and then said, "I would also hear the man myself"--a desire which Festus was too happy to gratify. "To-morrow, said he, thou shalt hear him." Chapter XXVII.--ST. PAUL BEFORE AGRIPPA. "And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth." This "place of hearing" was probably some large apartment in the palace where Festus lived, set apart for the governor to receive, and give audience to, all persons who came to him on business. This we must remember was no _trial_ of St. Paul; he could now have no further trial till he reached Rome: there were now no Jews present to make accusations against him; it was, in fact, only a private examination of St. Paul's opinions, for the gratification of king Agrippa. If the Apostle had now refused to speak, he could not have been held guilty of disobedience; but he was always ready and willing to give an account of the faith which was in him, and probably he was particularly glad to have an opportunity of speaking of "Jesus Christ, and Him crucified," before Agrippa, who, as a Jew, had learnt from the prophets to expect the Messiah. When all was ready, Festus opened the business, and explained the matter to the assembly; who, with the exception of king Agrippa, and perhaps a few of his attendants, were all heathens. "And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. But when I found that he had committed nothing worthy of death, and that he himself hath appealed to Augustus, I have determined to send him. Of whom I have no certain thing to write unto my lord." (That is, no crimes or offences to give, as a reason for his being tried at all.) "Wherefore I have brought him forth before you, and especially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews: especially because I know thee to be expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently." Agrippa having been brought up in Jerusalem, when his father Herod Agrippa lived there as king of Judæa by permission of the Emperor Caligula, had been well instructed in the Jewish law and customs; and at this time the Emperor Nero had entrusted to him the government of the temple, and the care of its treasury: he was also allowed to nominate the High Priest. St. Paul, conscious of his own innocence, was glad to speak before one so well able to judge of the truth of his words. Having bespoken a patient hearing from the king, the Apostle continued, "My manner of life from my youth, which was at first among mine own nation at Jerusalem" (where he was brought up at the feet of Gamaliel), "know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers: unto which promise our twelve tribes, instantly serving God day and night, hope to come. For which hope's sake, king Agrippa, I am accused of the Jews." The "promise" here spoken of, was that made by God Himself to Abraham and the patriarchs, and repeated more plainly by the prophets, that the Messiah should come upon earth, and by His rising from the dead, prove the truth of the promise of a future life for all men. This promise had always been believed, and its fulfilment looked for, by all true Israelites. So far, then, there was no difference of opinion. But the Apostle had been convinced, by unmistakable signs, that the promise was fulfilled in Jesus Christ. For declaring that Jesus of Nazareth was the Messiah, the hope of Israel, for whom the twelve tribes had ever been looking, and that He had risen from the dead according to the promise, St. Paul was "accused" and persecuted by the Jews: some denying that there could be any resurrection at all; others, who allowed that, denying that Jesus Christ had risen. Agrippa as a Jew ought to have learnt from all the wonderful things that had been done for his forefathers, that with God nothing was impossible; whilst his study of the Jewish Scriptures should have taught him, that the Resurrection was more than a possibility. St. Paul now, therefore, speaking to him as a Jew, asks, "Why should it be thought a thing incredible with you, that God should raise the dead?" The doctrine of the Resurrection--or rather the great Truth that Jesus Christ had really risen from the dead--was the one especial point of St. Paul's teaching: because all by whom that was once acknowledged, could not fail to see, that He was indeed the promised Messiah, worthy of all the love and service His creatures could give Him. Having spoken of the Resurrection, St. Paul went on to show Agrippa, that what he now taught upon the subject was the more worthy of belief, inasmuch as he himself had not been easily persuaded of this truth, or inclined to join those who believed it. On the contrary, he says, "I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth." Then, after telling Agrippa how in consequence of this idea, he persecuted the followers of Jesus, he described the wonderful manner in which he had been brought to see that He _was_ the promised Messiah; and he mentioned the peculiar charge given unto him by God, to go unto the Gentiles, "to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith." "Whereupon," continued the Apostle, "I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. For these causes the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first who should rise from the dead, and should shew light unto the people, and to the Gentiles." Strange indeed did these things sound in the ears of the heathen governor; and without pausing to consider whether they might not indeed be true, "Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad." Firm and respectful was the reply to this charge, that he knew not what he was saying: for he said, "I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner." Agrippa, who could bear witness to the things spoken by Moses and the prophets, must also have heard of the many wonderful acts done by Jesus during His life; of the events attending His death; and of the works since performed by His Apostles; and therefore St. Paul refers to him, as able to bear witness that the words which had so astonished Festus, were not the words of madness, but of sober truth. Having thus replied to Festus, St. Paul, turning to Agrippa, said, "King Agrippa, believest thou the prophets?" As a Jew, the king must necessarily be a believer in all the Scriptures of the Old Testament; therefore, without waiting for an answer, the Apostle added, "I know that thou believest." He said no more, but his meaning was easy to understand. Any one, who believing in the Scriptures of the Old Testament, would carefully and honestly compare all that was written concerning the Messiah with the Birth, Life, and Death of Jesus, must perceive that He was indeed the promised Messiah, the Anointed, the Christ. It is clear by the answer, that the king did so understand the question. "Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian." He could not deny the truth of what the Apostle had said; his reason, if he would have followed its teaching to the end, would have convinced him that the Gospel preached by St. Paul was the gift of God; the continuation and ending, as it were, of the Law of Moses; that it involved no _change_ of religion, but its completion or _perfect state_, for that the Law had been given to prepare the way for the Gospel. Just as St. Paul, in his Epistle to the Galatians, wrote, "the Law was our schoolmaster to bring us unto Christ." It is probable that Agrippa felt much of this; why then did he not become entirely, not _almost_, a Christian? Because he was not willing to renounce the Devil and all his works, and the sinful lusts of the flesh. His life and actions were very far from the purity and holiness necessary in a real true Christian; he could not make up his mind to endeavour to lead a new life, consistent with the profession of Christianity; and therefore, though almost persuaded, he stopped there. To be _almost_ a Christian, is to be in a condition most displeasing to the Lord; and yet there are many now, who professing to be members of the Church of Christ, are, it is to be feared, in this sad state. Let us watch and pray, that such may not be our case--remembering, that if we are not daily striving with all our might, to keep our part of the Baptismal Covenant, whatever it may cost us to do so, we are no more than _almost_ Christians, who will never be received as good and faithful servants by our heavenly Master. Agrippa was not ready to live a life of self-denial, and therefore he could only say, "Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds." St. Paul could not offer a better prayer for his hearers, nor for all mankind who have ever lived upon earth, than that they should be true and sincere Christians, like him in every respect, except in that of being prisoners. The "bonds" here spoken of were the light chains upon his hands, by which, as we have said, prisoners amongst the Romans were usually bound to the soldier who had charge of them. St. Paul bore no ill-will to those who had unjustly kept him so long a prisoner; he only desired their good, expressing, in the words we have just read, his solemn wish that they might become true Christians. Chapter XXVIII.--ST. PAUL BEGINS HIS FOURTH VOYAGE. St. Paul's solemn prayer for all who had listened to his words closed the examination. "And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: and when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds." All who had heard St. Paul speak, saw at once that he had been guilty of no offence against the Roman Government: and Agrippa, who understood the Jewish law, pronounced that there was no reason on that account either, to keep him a prisoner. "Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar." Having done so, no prisoner could be set at liberty, without the express command of the Emperor. Agrippa's opinion would incline the unprejudiced Jews not to believe all that the priests and elders had said against St. Paul; and it would make Festus write a favourable report of his case to Rome. Probably it was owing to what Agrippa now said, that St. Paul met with kind treatment, both on the voyage to Italy and after his arrival in Rome. Nothing now remained but to send St. Paul to Cæsar; and of this voyage, St. Luke, who appears never to have quitted him, gives us a full account, saying, "And when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band." Although the garrison of Cæsarea was at this time composed of Syrian soldiers, there was also a small body of Roman soldiers, called the Augustan Band, as belonging particularly to the Emperor. Under a centurion of this band, St. Paul was now to begin his fourth and last journey, A.D. 60. This journey differed from the three former, inasmuch as they had been undertaken voluntarily, (by direction of the Holy Spirit,) for the accomplishment of the work given him to do. This fourth journey, though it would equally serve to the great work of spreading the Gospel, was to be made as a prisoner. In those days, a voyage was a more serious affair than it is now. It was not easy to find a ship sailing direct from any port in Asia to Italy, and accordingly we read, "And entering into a ship of Adramyttium, we launched, meaning to sail by the coasts of Asia; one Aristarchus, a Macedonian of Thessalonica, being with us." Adramyttium was a sea-port of Mysia, quite out of the way of any person wishing to go to Italy; but, as the ship was to touch at many ports in Asia Minor on her way home, it was probable that at one of these ports some vessel might be found which was going into Italy, and could take Julius and his company on board. The Aristarchus here mentioned had become a Christian when St. Paul preached the Gospel in Macedonia, and had then gone with the Apostle to Jerusalem, and helped him in his great work. _Why_ he was now a prisoner, we are not told; but it was no doubt for preaching the Gospel that he was now a fellow prisoner of St. Paul. St. Luke, after mentioning the launching at Cæsarea, says, "And the next day we touched at Sidon. And Julius courteously entreated Paul," (that is, treated him kindly,) "and gave him liberty to go unto his friends to refresh himself." There were at this time many Christians in Ph[oe]nicia; and it must have been a great comfort both to them and to St. Paul, to meet and talk and pray together. Then we read, "And when we had launched from thence, we sailed under Cyprus, because the winds were contrary." The wind blowing pretty strongly from the south-west, the ship, instead of passing to the south of the island, which would have been the shortest way into the Archipelago, sailed to the north, where it would be sheltered from the wind by the island itself. Thus coming to Myra, a sea-port of Lycia, Julius disembarked his company, as it was useless for those who wished to go into Italy, to continue any longer in a ship bound for Adramyttium, which would take them greatly out of their way. At Myra, the centurion found a ship which had come from the opposite port of Alexandria, in Egypt, and was now going on to Italy. St. Luke says, "and he put us therein." Much corn was taken from Egypt into Italy. It was brought from different parts of the country to Alexandria, and there put on board ships, which landed it at Puteoli, in the south-eastern part of Italy; and from thence it was taken to other places as it was wanted. It was one of these vessels, laden with corn, in which Julius now embarked his prisoners. St. Luke says, "And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the Fair Havens, nigh whereunto was the city of Lasea." Cnidus stood on a point of high land at the south-west corner of Asia Minor; and from thence the master of the vessel meant to steer directly westward, passing to the north of the isle of Crete; but the wind being contrary, the vessel was many days in going from Myra as far as Cnidus, and then it was obliged to go to the south of Crete, passing by Salmone, a promontory, or cape, on the eastern end of the island. This they had much difficulty in passing; and then they took refuge in a port, called the Fair Havens, near to which was a city called Lasea. It was now a time of year when sailing was considered dangerous, on account of high winds, called the Equinoctial Gales, which generally begin to blow in September. At this time of the year, on the 10th of their month Tisri, answering to our 25th of September, the Jews, by the appointment of God, kept the great "Fast of Expiation," according to the Law of Moses. On this day, no work was to be done; the people were to spend their time in confessing their sins, and praying for true repentance, and consequent forgiveness. They were further to afflict their souls by fasting, and by abstaining from every kind of pleasure or amusement. In the early times of the Jewish history, this fast was so strictly kept, that no Jew would upon it wash his face, nor put on his shoes, nor even read any part of the Scriptures which gave him pleasure. The Law commanded that this day should be kept entirely as a day of mourning and sorrow; whilst the priests were to offer certain sacrifices as an atonement, or expiation, for all the sins of the people, that they might be looked upon as clean from all their sins. All that was commanded to be done on this solemn fast-day, was to be a type, or sign, of the great future sacrifice to be made by Jesus Christ; Who by His death, made a sufficient expiation and atonement for the sins of the whole world, and thus took away from all His faithful people the dreadful consequences of sin, which _no_ sacrifice of beasts ever could have done. The "Fast of Expiation" took place, as we have said, on the 25th of September; and after that time, the ancients considered a sea-voyage dangerous, on account of the tempestuous winds which blew at that season: they therefore generally laid up their ships for the winter. St. Paul had had considerable experience in the dangers of the sea, for he had often been in "perils of the sea," of which St. Luke makes no mention. In the Second Epistle to the Corinthians, written, as we have heard, about two years before this last voyage, St. Paul, speaking of the dangers and sufferings he had undergone whilst preaching the Gospel, says, amongst other things, "thrice I suffered shipwreck, a night and a day I have been in the deep." St. Paul therefore was well aware of the danger of sailing at this season of the year; and probably the Holy Spirit had made known unto him, that danger awaited the ship if she now continued her voyage. This explanation is necessary for the right understanding of what we shall now read, as told us by St. Luke. The ship, we must remember, had with much difficulty arrived safely at the "Fair Havens" in Crete. "Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, and said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. And because the haven was not commodious to winter in, the more part advised to depart thence also, if by any means they might attain to Phenice, and there to winter; which is an haven of Crete, and lieth toward the south-west and north-west." That is, Phenice was on the south-west coast of the island, to the north-west of Lasea and the Fair Havens. A change in the weather at this time, confirmed those who were anxious to reach Phenice, in their opinion that it might be done. "And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete." By keeping close to the shore, they hoped to accomplish their purpose. "But not long after there arose against it a tempestuous wind, called Euroclydon." The word "Euroclydon" is made up from two Greek words, one of which means a wave, and the other the south-east wind. It was a violent wind which blew furiously generally from the south-east, and made the waves exceedingly rough, and very dangerous for small vessels. The same kind of wind is now known in the Mediterranean Sea as a "Levanter," because it generally blows from the east, and the Levant is the eastern part of that sea. Sometimes it blows for a short time from some other quarter, which makes it all the more dangerous, because the sudden change of a very violent wind is apt to capsize, or overset, a ship, not prepared for such a change. This terrible wind now came on, blowing furiously from the east. The rudder--that is, the machine by which a ship is guided on its course--was useless in such a storm, and the vessel became quite unmanageable. St. Luke says, "And when the ship was caught, and could not bear up into the wind, we let her drive." The ship, thus left to the mercy of the wind, was driven straight to an island, called Clauda. We read, "And running under a certain island which is called Clauda, we had much work to come by the boat: which when they had taken up, they used helps, undergirding the ship." Most ships have a small boat, which is usually drawn after them by a rope fastened to the stern, or hind part, of the vessel; but, fearing that the violence of the wind and waves would wash the boat quite away, the sailors, though with great difficulty, managed to draw it up on the ship's deck, ready for use in case of need. "Undergirding," was passing strong ropes under the ship, and bringing the ends from each side upon deck, where they were fastened together; so as to support and hold in their places, all the planks and timbers of which the ship was built. Sheltered a little from the storm under the north side of the island of Clauda, the seamen were able to accomplish this work, after which they could do no more. Chapter XXIX.--THE SHIP RUNS AGROUND. St. Luke having mentioned the undergirding of the ship, adds, "and, fearing lest they should fall into the quicksands, strake sail, and so were driven." The ship being unable to resist the wind blowing strongly from the north-east, must of necessity be carried into the Gulf of Syrtis Minor, on the African coast; but before reaching it, the vessel would have to pass a dangerous bank of sand on the coast of Africa. This bank was of great extent, and any ship that was carried upon it would gradually sink, and sink into the sand, until it was quite buried. The sailors, fearing such a fate for their ship, took down all the sails, so that the wind might have less power over it. In this condition the ship was at the mercy of the wind and waves; and was driven here and there, without power to help herself. All on board the ship were now in a dreadful situation: exposed to the fury of a wind which blew them sometimes one way and sometimes another. In order to make the ship lighter, so that it might more easily rise to the top of the waves, the seamen first threw overboard the cargo of wheat carried by the ship, and then even the very ropes and sails belonging to it. But the storm continued, the sky was dark with clouds, and as there was no possibility of help, all gave themselves up for lost, and expected to be swallowed up in this tempestuous sea. Under such circumstances, all regular habits were at an end; no one thought of taking food, and consequently the strength of all was rapidly becoming less and less. St. Luke's account is, "And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island." St. Paul's words and his steadfast faith, must have been a comfort to his fellow voyagers; and if any of the heathens were then inclined to believe in the God Whose servant he was, their faith would be confirmed by all that took place afterwards. We next read in the Book of Acts, "But when the fourteenth night was come," (think of being fourteen days in such an awful position!) "as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country; and sounded, and found it twenty fathoms: and when they had gone a little further, they sounded again, and found it fifteen fathoms. Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day." The ancients seem to have given the name of "Adria," to that part of the Mediterranean Sea between Greece and the south of Italy, extending up into what we call the Adriatic Sea; here, by the force of the wind and the currents, the ship was driven backwards and forwards, even as far as the islands off the coast of Dalmatia. "Sounding" means measuring how deep the sea is: this is done by means of a piece of lead fastened to a very long string, called "the line," which has marks upon it, to show the number of feet. The lead of course sinks straight down into the water: if it touches the bottom of the sea, it is immediately drawn up, and by observing how much of the line is wet, they can tell how deep the sea is in any particular spot. As every ship has a good portion of it _below_ the water, she requires a certain depth of water to keep her from touching the bottom. The sea generally becomes less deep near the shore, and thus when the shipmen found that the depth of the sea had diminished from twenty to fifteen fathoms, it was high time to wait for daylight to see where they were; lest during the night the ship should run upon some land, or rock, or sandbank, and so be lost. A fathom is seven feet, so that twenty fathoms were 140 feet, and fifteen 105 feet. In order to understand what follows, we must remember that although _now_ anchors are always let down from the _prow_, or fore part of the ship, it was the custom of the ancients to let them down from the _stern_, or hind part of their vessels. Some of the large Egyptian ships do even now carry their anchors at the stern, and not at the prow. The vessel in which St. Paul was, was anchored from the stern by four anchors, to wait for daylight. It seems that some of the shipmen, or sailors, seeing the dangerous condition of the ship, thought they should be safer out of it; and so without any consideration for others, made up their minds to steal away secretly during the night, taking the boat with them; under pretence that their only object in now leaving the ship, was to make its position more secure, by letting down some anchors from the prow also. St. Luke says, "And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship, Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved. Then the soldiers cut off the ropes of the boat, and let her fall off." Of course the Lord could equally have saved the passengers, whether the sailors remained in the ship or not; but it was His Will that all should be delivered in one way; and perhaps this was intended to be a test of faith and obedience. The Roman soldiers certainly had faith in St. Paul as the servant of a Mighty God, to Whom all things are possible, and Whose promise would be assuredly fulfilled: therefore they at once took effectual means to prevent any one leaving the ship, by cutting the ropes which still held the boat, and letting it drift away. According to the opinion of man, they did a very foolish act in getting rid of a boat, which might be of the greatest use to them. At Crete they had "believed the master and the owner of the ship, more than those things which were spoken by Paul"; but they had had good reason to change their opinion, and to believe that the Apostle was indeed guided by his God; and their faith made them obedient. "And while the day was coming on, Paul besought them all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing. Wherefore I pray you to take some meat: for this is for your health: for there shall not an hair fall from the head of any of you"; meaning, that no one would suffer the slightest injury, but that it was necessary for them to take some food, that they might have strength for all that they would be called upon to do. To his precept, the Apostle added example; for "when he had thus spoken, he took bread, and gave thanks to God in presence of them all: and when he had broken it, he began to eat." Even at such a moment, St. Paul did not forget to give God thanks for his food. The whole company in the ship would thus see how constantly he thought of God, and endeavoured to do Him honour; and heathens though they were, his example must have taught them to think with reverence of the God of the Christians. Mean time the calm and firm trust displayed by the whole conduct of the Apostle, gave comfort and encouragement to all. "Then were they all of good cheer, and they also took some meat." St. Luke tells us how many people there were on board the ship: for he says, "And we were all in the ship two hundred three-score and sixteen souls," or 276 persons. "And when they had eaten enough, they lightened the ship, and cast out the wheat into the sea." This wheat was probably the remainder of their provisions for the voyage, for the cargo seems to have been thrown overboard before: but perhaps the owner of the vessel had tried to keep some of the cargo, in hope of still carrying it to Italy: but now, finding that hope was vain, he consented to let it be cast out, so as to lighten the ship, and render her more likely to go safely on shore. Whilst, under all circumstances, we put our whole trust in God, Who alone can bless any of our efforts with success, we must never forget that it is our duty to _use_ all our efforts, and make use of every means which the Lord places within our reach. "And when it was day, they knew not the land," the shore which they saw was that of a strange land; "but they discovered a certain creek with a shore," a narrow arm of the sea, with a shore on each side; into this creek "they were minded," that is, they wished "to thrust in the ship," as it would then be easier for those on board to get to shore. "And when they had taken up the anchors," or rather cut the ropes which held the ship to them, "they committed themselves unto the sea," that is, left the ship to be carried along by the wind and waves, "and loosed the rudder bands," which appear to have been ropes used to fasten the rudder, so as to steer the ship in any particular direction; "and hoised up the mainsail," to give the wind more power to move the ship, and so "made toward shore." The wind now seemed likely to take them into the creek; but at the entrance of it, there appears to have been a headland or bank of earth, which caused a strong current from two sides, so that two seas might be said to meet. As they could not guide the ship to go round either end of this barrier, the wind drove it directly upon it. St. Luke's account is, "And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast and remained unmoveable, but the hinder part was broken with the violence of the waves." It was now evident that the ship must go to pieces in a few minutes, and that to remain in it would be certain death. Chapter XXX.--THE SHIP'S COMPANY SAVED. In the hopeless condition of the ship, gradually breaking up from the violence of the waves which beat upon the hind part, whilst the fore part was held fast on the bank, all possibility of guarding the prisoners was at an end. "And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape." They probably feared, that even under such peculiar circumstances, if any of the prisoners under their charge escaped, they would be blamed and punished by the Roman Government; which treated with great severity any fault or carelessness committed by soldiers, or others trusted with the charge of criminals. But the centurion, "willing to save Paul," to whom he must have felt that their safety was owing, "kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship"; in short, anything which would float on the top of the water, and so keep them from sinking, whilst the wind and the waves would drive them to the shore. "And so it came to pass, that they escaped all safe to land." There have been many wonderful escapes of shipwrecked persons, but that 276 people, many of whom could not swim, should all have got safe to the shore in such a storm, must be looked upon as the miraculous fulfilment of the Lord's promise to St. Paul, that there should be no loss of any man's life. "And when they were escaped, then they knew that the island was called Melita." In the map we find the island of Melita, or Meleda, in the Adriatic Sea, on the coast of Dalmatia; and this is most probably the island upon which St. Paul and his companions were shipwrecked: but in maps where the journeys of this Apostle are traced out by lines, you will not see any line running out to this Melita; but you will observe that they go to Melita, or Malta, to the south of Sicily, because many people have imagined that _that_ was the island on which the ship was wrecked. Now when we have read St. Luke's account of what happened when St. Paul landed at Melita, we shall see the reasons why the island must have been Melita, or Meleda, on the Dalmatian coast, and not Melita, or Malta, in the Mediterranean Sea. St. Luke says, "And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand." A viper is a very dangerous kind of serpent, as the venom or poison from its bite will kill a man; these creatures become stupid in cold wet weather, and lie _torpid_, or as if they were asleep: one of them lying thus amongst the sticks, was picked up with them by St. Paul; but as soon as it felt the heat it came to life, and darting out upon the Apostle's hand, bit it. "And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live." These people having no idea of true religion, fancied that the gods punished crimes upon earth only; and that as St. Paul had not been drowned, they had caused the viper to sting him, that he might die as he deserved. "And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god." Now we must remember, that the shipwreck took place as the vessel was driven up and down in Adria, that part of the sea close to Meleda. The inhabitants of that island were, as St. Luke calls them, "barbarous" and "barbarians," in the sense of being uncivilized, unacquainted even with the comforts and conveniences of life. The inhabitants of Malta, on the contrary, were a civilized people: they had good towns and fine buildings: the people were rich and prosperous, and acquainted with the arts and science of civilized life: the finest linen was made there; and ships came from all parts for the purposes of trade. Then, again, Meleda _is_ cold and damp, with plenty of trees all over it, even down to the water's edge; and there are many serpents in the island. Malta, on the contrary, is warm and dry; there are but few trees in the island, and none near the shore: and besides, there are no serpents there. Now all these are good reasons for our believing that St. Paul was shipwrecked on the island of Melita, or Meleda, in the Adriatic Sea, and not upon the Melita, or Malta, which lies to the south of Sicily. St. Luke next tells us, that "in the same quarters were possessions of the chief man of the island, whose name was Publius; who received us, and lodged us three days courteously": by which time some arrangement could be made for the future entertainment of the shipwrecked strangers, who would have to remain for some months in the island. The father of Publius lay ill at this time of a painful and dangerous illness; "to whom Paul entered in, and prayed, and laid his hands on him, and healed him. So when this was done, others also, which had diseases in the island, came, and were healed: who also honoured us with many honours; and when we departed, they laded us with such things as were necessary." These people were truly grateful for all the benefits they received from the Apostle; and besides honouring or treating him with respect, whilst he lived amongst them, they furnished the provisions needful for himself and his companions, when at last they quitted Melita. We may be quite sure, though we are told nothing on the subject, that during the three months passed in this island by St. Paul, he preached the Gospel faithfully and earnestly: and we may well hope and believe, that some of these barbarous people became true followers of the blessed Jesus, of Whose power they had seen such a wonderful instance, in the preservation of St. Paul and his companions. Another ship from Alexandria had passed the winter at Meleda: perhaps she had come up the Adriatic to bring corn from Egypt to the countries on the borders of that sea, and when the storm came on, had wisely determined to remain where she was for the winter; or perhaps she had only been on her way to Rome, and had turned out of her course to take shelter, as soon as the storm arose and made sailing dangerous. However that may be, this ship, which was called "The Castor and Pollux" had passed the winter at Meleda. We all know that ships and boats always have a name painted upon the stern, to distinguish them from one another. Many large ships have also a figure or image as well: thus a ship called "The Lord Nelson," would have fastened to the _fore_ part, or prow, an image or figure of Lord Nelson cut out in wood and painted. This sort of thing is called the "figure-head." The ancients, instead of putting a figure, painted the picture of one, on the fore part of their vessels, and this was called "the sign." Castor and Pollux were two of the imaginary gods or heroes of the ancients: they were twin brothers, and were supposed to take particular care of sailors. A picture of Castor and Pollux was painted on this ship of Alexandria. St. Luke says, "And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux." Their voyage was undisturbed now, and they soon reached the island of Sicily, "and landing at Syracuse," then the capital of the island, "tarried there three days. And from thence," St. Luke says, "we fetched a compass, and came to Rhegium," a town in Italy, almost opposite to that of Messina, another considerable town in Sicily, and just at the entrance of the Straits of Messina. At Rhegium they appear to have intended to wait for a favourable wind; for we read, "and after one day the south wind blew, and we came the next day to Puteoli." Here the voyage ended: at Puteoli the ship would land whatever cargo she carried, and then return to Alexandria. St. Paul and his companions must go by land to Rome, about one hundred miles to the north-west of Puteoli. Puteoli was not only a great place of trade for corn, but also for merchandise of all kinds, which was brought there from different countries, to be exchanged for the productions of Italy. This exchange is, as we have already said, called "commerce." With so many people from all parts coming to Puteoli, it was impossible that the Christian religion should not have been brought into the place by some of them; and it appears that there were at this time a certain number of Christians at Puteoli: for St. Luke says, "where we found brethren, and were desired to tarry with them seven days." They were naturally glad of such an opportunity of conversing with the Apostle, and wished to keep him with them for seven days; and it seems that he was allowed to remain with them, which speaks well for the kindness of Julius, the centurion under whose care he was placed, and who had all along evidently favoured St. Paul. They then "went toward Rome. And from thence," St. Luke says, "when the brethren heard of us, they came to meet us as far as Appii Forum, and the Three Taverns." Rome was at this time the most important city in the world: people came there from all countries; so we are not surprised to find that there were great numbers of Christians there. When the news reached them that St. Paul, whom many of them had probably known in other countries, was not only landed in Italy, but was actually approaching Rome from Puteoli, great numbers went out to meet and welcome him. Some of them went as far as Appii Forum, a place about fifty miles from Rome; others met him at the "Three Taverns," about thirty miles from Rome. The sight of so many true Christians was a great joy to the Apostle, who was anxious that all men everywhere should repent and turn to God. St. Luke says, "Whom when Paul saw, he thanked God, and took courage." Thanked God for all that had been done in the conversion of the heathen; whilst he was encouraged to hope for a still further spread of the Gospel, whatever might be his own fate. Chapter XXXI.--ST. PAUL A PRISONER AT ROME. The centurion Julius had now finished his work, he had brought St. Paul from Cæsarea to Rome, as he had been ordered to do. On the way, he had seen wonderful things, which must have convinced him that the prisoner whom he was now to deliver into the charge of others, was a good and holy man, under the especial protection of his God; and he had moreover seen that this God was great and powerful, and able to command the wind and waves, as none of the gods worshipped by the heathen, could do. Whether he, or any other of St. Paul's fellow voyagers, became Christians, we are not told. St. Luke tells us, "And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him." It was probably owing to what Festus had written after Agrippa's interview with his prisoner, that he was now allowed to live in a hired house of his own, with merely one soldier to guard him; instead of being shut up in prison, as he would have been, had he been supposed to have broken any of the Roman laws. According to custom, he was probably linked by a small chain to this soldier, but he was not prevented from seeing anybody who came to him; and he soon made use of this liberty, for "it came to pass, that after three days Paul called the chief of the Jews together: and when they were come together, he said unto them, Men and brethren, though I have committed nothing against the people, or customs of our fathers, yet was I delivered prisoner from Jerusalem into the hands of the Romans, who, when they had examined me, would have let me go, because there was no cause of death in me. But when the Jews spake against it, I was constrained to appeal unto Cæsar; not that I had ought to accuse my nation of. For this cause therefore have I called for you, to see you, and to speak with you: because that for the hope of Israel I am bound with this chain." St. Paul was anxious that the Jews at Rome should not be prevented from listening to his teaching, by the idea that he was a prisoner on account of any crimes he had committed; and as they might, perhaps, have heard some account of all that had happened at Jerusalem, he took the earliest opportunity of explaining, that he had done nothing contrary to the religion taught by Moses; and that, in fact, the only reason for which he was a prisoner was, that he had preached of the coming of the Messiah, and of the future resurrection of all men,--matters taught by all the prophets, and so firmly believed by the Children of Israel in all ages, that the doctrine might truly be called "The hope of Israel"; for upon it, depended all their hope of obtaining favour and mercy from the Almighty. The Jews of Rome, however, had heard nothing of the treatment which St. Paul had received from their brethren in Jerusalem, "And they said unto him, We neither received letters out of Judæa concerning thee, neither any of the brethren that came shewed or spake any harm of thee. But we desire to hear of thee what thou thinkest: for as concerning this sect, we know that everywhere it is spoken against." These Jews were not prejudiced against St. Paul, but were willing to listen to all he had to say. They knew that the Christians, "this sect," as they called them, were much spoken against, and that while some thought their doctrines were true and right, others said they were false and mischievous,--likely to make men _wicked_ instead of good,--and ought not, therefore, to be attended to at all. Under these circumstances, the Jews at Rome were anxious to hear from St. Paul's own mouth, a true account of the doctrines which he taught. The Apostle was only too glad of having such an opportunity of explaining the truths of the Gospel to the Jews. "And when they had appointed him a day, there came many to him into his lodging; to whom he expounded and testified the kingdom of God, persuading them concerning Jesus, both out of the law of Moses, and out of the prophets, from morning till evening,"--that is, he showed them from what had been said both by Moses and the prophets, that Jesus of Nazareth was indeed the Messiah, promised to faithful Abraham, as the Son or Seed in Whom all nations of the earth should be blessed. For one whole day, from morning till evening, did the Apostle argue with these Jews, trying to persuade them to become followers of Jesus: with some he succeeded; with some he failed: for St. Luke says, "And some believed the things which were spoken, and some believed not. And when they agreed not among themselves, they departed, after that Paul had spoken one word." This "one word" of which St. Luke speaks, was a quotation from the writings of the prophet Isaiah, showing them, that by their obstinate refusal to believe the Word of God, they put themselves amongst the number of those, who would be left in their own wilful blindness: and that the Gospel, or words of Salvation, would be preached to the Gentiles, and that they would be far more willing to receive it, than the Jews had ever been. The Apostle's speech, or "one word," addressed to these unbelieving Jews, was, "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say, Hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive: for the heart of this people is waxed gross, and their ears are dull of hearing, and their eyes have they closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them. Be it known therefore unto you, that the salvation of God is sent unto the Gentiles, and that they will hear it." We have read the words which St. Paul spake to the unbelieving Jews, "And when he had said these words, the Jews departed, and had great reasoning among themselves." Whether their "reasoning," or talking together, led to the conversion of any of them, we do not know. Nor are we told of any trial of St. Paul taking place, either before the Emperor himself, or by persons appointed by him: all that we do know is, that "Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." This shows that St. Paul enjoyed a great deal of liberty, although he was still considered as a prisoner, and could not leave Rome. During these two years, St. Paul, besides preaching to all who would hear him, wrote Epistles to the Ephesians; Philippians, or inhabitants of Philippi; to the Colossians, or people of Colossé, in Asia Minor; and one to Philemon, a rich man of Colossé. In these Epistles he speaks of himself as a "prisoner," and mentions his "bonds." You will remember all that happened at Ephesus, and how long St. Paul remained there at one time; and how on another occasion he sent for the elders to Miletus, and took leave of them, knowing that he should see them again no more. That was three years before the time of which we are now speaking: but St. Paul had not forgotten them, and therefore, in the year 61 (A.D.), he, being a prisoner at Rome, wrote an Epistle, or Letter, to the Christians at Ephesus. In this Epistle, the Apostle speaks to the Ephesians of the great mercy shown by God to the Gentiles (amongst whom they themselves were), in allowing them to share the blessings of the Gospel, without being required to keep the Law of Moses. In return for such great mercy, St. Paul entreats the Ephesians to show their gratitude by their conduct, and to walk worthy of the vocation wherewith they were called. "Vocation" means calling, profession, employment, state, or condition: they were _called_ to be Christians; their _profession_ was that they were His servants; their _employment_ ought to be doing the Will of God: by the atonement of Jesus, they had been brought into a state or condition for obtaining salvation, and now they must try to walk worthy of their vocation: leading in all things such a life as was expected from the followers of the Holy Jesus, who are bound to follow His example to the extent of their powers. What St. Paul said on this subject, equally applies to us; for our vocation is the same as that of the Ephesians, and we must strive hard to work worthy of it, that is, to be good Christians. In this Epistle, many particular rules are given for the conduct of Christians; one of which is, "Children, obey your parents." St. Paul had, as we have read, established during his second journey a Church, or company of believers, at Philippi, in Macedonia. We shall remember how Lydia showed her gratitude to St. Paul, and how the imprisonment of him and Silas, led to the conversion of the jailor, who became a true believer in Jesus. During his Third Journey, St. Paul again went into Macedonia, after the riot at Ephesus, and then he visited Philippi once more. The Philippians, grateful to God for the gift of the holy Gospel received through St. Paul, were anxious to do whatever they could for the Apostle; and whilst he was preaching at Thessalonica, the chief town in their part of the country, the Christians of Philippi, who were but a small company, twice sent money to St. Paul, that the success of his teaching might be in no way hindered, by his having to depend upon the Thessalonians for the supply of his temporal wants. They did the same thing again whilst St. Paul was at Corinth; and now, hearing that he was in confinement at Rome, they feared that he might be badly off for food and other necessary things. A collection was therefore made amongst the Christians at Philippi, and the sum thus collected was sent to Rome by Epaphroditus, one of their Pastors, or Ministers. St Paul was truly thankful for this timely supply; for before Epaphroditus came, he really had been in great want of necessaries: he could not work at his trade of tent-making now he was a prisoner, and he did not think it advisable to ask assistance from the Christians at Rome. Epaphroditus stayed at Rome for several months; and during the time he became extremely ill. After he got well again, St. Paul sent him back to Philippi: and by him, he sent an Epistle, which he had written to thank the Philippians for their thoughtful care of him in his time of need. In this Epistle, also, the Apostle begs the Christians of Philippi not to listen to false teachers, who tried to draw them away from the truth as he had taught it to them; but to try to obey the Lord in all things, and continue to love each other. As usual in all his Epistles, St. Paul gives the Philippians much good advice and many holy precepts: he also speaks much of Jesus Christ, and of the necessity of loving Him, and following His example. Chapter XXXII.--ST. PAUL SET AT LIBERTY. The Epistle to the Colossians was also written by St. Paul whilst he was a prisoner at Rome: probably about the end of the year 62 (A.D.). Colossé was a city of Phrygia, where St. Paul had founded a Church; that is, converted a certain number to be believers or Christians, during his First or Second Journey, when he was travelling throughout Asia Minor. The believers of Colossé, having heard of the Apostle's imprisonment at Rome, sent one of their ministers, named Epaphras, to see how he was treated; and also to give him an account of how the Church at Colossé was going on. After hearing all that Epaphras could tell him, St. Paul wrote an Epistle, which he sent to the Colossians by Tychicus, of whom he speaks as a "beloved brother," that is, a faithful fellow Christian. Tychicus was accompanied to Colossé by Onesimus, of whom we shall say more presently. In this Epistle to the Colossians, St. Paul proves, that man's only hope of salvation rests upon the atonement made by Jesus Christ; and he shows, therefore, how wrong the Jews were to insist upon the observance of the Law of Moses, as if that could save them. He also warned the Colossians not to be led away by the errors of the philosophers, or wise men, who taught doctrines _not_ taught by the Gospel. He exhorts them to show their faith in Christ by holiness of life, and the due performance of every duty to their fellow creatures; and entreats them to "continue in prayer, and watch in the same with thanksgiving." St. Paul ends this letter, by telling the Colossians that they will hear everything concerning him from Tychicus and Onesimus, by whom he had sent the Epistle. Onesimus, who is here spoken of, had been the slave of a rich man of Colossé, named Philemon, who had been converted to Christianity by St Paul. Onesimus ran away from his master, to whom he belonged, and thus robbed him of his services; and some think he also robbed Philemon of money. Onesimus fled to Rome; and there God inclined this runaway slave to listen to the teaching of St. Paul, and, in consequence, he became a Christian and was baptized: after this, the Apostle kept Onesimus with him for some time, that he might see whether his conduct showed that he was really and truly a Christian. He soon saw that this was the case; and indeed Onesimus gave a strong proof of the change in his heart and feelings, by wishing to go back to Colossé, and give himself up again as a slave to Philemon, in order to make up for the injury he had done him by running away. In doing this, Onesimus ran some risk; for the laws of Phrygia allowed a master to punish a runaway slave very severely, and even put him to death if he pleased: but he felt that it was his duty to go back, and make amends for the wrong he had done; and therefore he went, trusting in God to save him, or to enable him to bear whatever punishment might be inflicted. St. Paul felt a great interest in Onesimus, whom he speaks of as his son, because he had converted him to the new life of a Christian; and therefore he wrote to Philemon, earnestly begging of him not only to pardon Onesimus for any wrong he had done him, but also now to receive him, not as a servant, but as a fellow Christian, "a brother beloved." We are not told in the Scriptures any more on this subject, but there can be no doubt that Philemon did all that St. Paul requested. There is reason to believe that Onesimus became a preacher of the Gospel: some people think that he was afterwards Bishop of Ephesus, and that he finally suffered martyrdom at Rome: but this is not certain. St. Paul was not the only Apostle who wrote Epistles, though he wrote twice as many as all the other Apostles put together. During this time, when St. Paul was a prisoner in Rome, St. James wrote the Epistle which bears his name. St. James was, we must remember, head or Bishop of the Church at Jerusalem; and from Jerusalem he wrote his Epistle, not to the inhabitants of any particular place, but to the Jewish Christians in general; that is, to those Christians who had been Jews before, wherever they might now be residing. In this Epistle, St. James warns those to whom he wrote, not to be led away to follow any of the bad practices which were but too common in those days; and he also explained to them, that they were mistaken as to the meaning of some of the doctrines taught by St. Paul, who had never preached anything that was not quite according to the Will of God. St. James also gave many precepts for the conduct of Christians, and for the due performance of their various duties--encouraging them to try, by showing that the Lord had promised success to those who do really try. "Resist the devil, and he will flee from you." "Draw nigh to God, and He will draw nigh to you." "God resisteth the proud, but giveth grace unto the humble." "Humble yourselves in the sight of the Lord, and He shall lift you up." These are texts full of encouragement to all Christians, to the end of time. And equally necessary for us now, as for the believers to whom St. James wrote, are, "Be ye doers of the word, and not hearers only, deceiving your own selves." "Speak not evil one of another." "Grudge not one against another"; and all the other warnings and precepts contained in this short, but beautiful Epistle, written by St. James. Some time in the course of the year 62 (A.D.), St. Paul was set completely at liberty, so that he might go wherever he pleased: but he did not immediately quit Rome, but remained there till he had completed two years; "preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him." The Roman Emperor Nero had not made any law to forbid the Christian religion being preached and followed; the Jews did not therefore, dare to persecute St. Paul at Rome; for by his being set at liberty, the Roman Government had shown that they considered him an innocent man, unjustly accused by his fellow countrymen. It seems that one reason why St. Paul now remained in Italy was, that he expected Timothy to join him in Rome, and then set out with him on another voyage. Whilst St. Paul was thus waiting for Timothy, he wrote his Epistle to the Hebrews. The object of this Epistle was to convince the Hebrews or Jews, of the truth of the Gospel; and in it, he pointed out that everything which he had told them of Christ's human and divine nature, of His Atonement and Intercession, agreed perfectly with all that the Scriptures of the Old Testament, the writings of Moses and the Prophets, had said of the Messiah. He showed them that the Gospel was far superior to the Law; for that, in fact, the Law had only been given to prepare the way for the Messiah, and to lead men to believe in Him and to serve Him. The Bible gives us no further account of St. Paul's travels, but we have reason to believe, that after Timothy had joined him at Rome, they went to Spain and Britain, and to other western countries, preaching the Gospel everywhere, and converting great numbers of his hearers. After this voyage to the West, St. Paul appears to have visited Jerusalem again; and then to have gone through Syria and other parts of Asia Minor, and so on even into Macedonia; this we gather from one of his Epistles, in which he says, that at Miletum he had been obliged to leave one of his companions, called Trophimus, who was too ill to go on any further, and that at Troas he had left a cloak and some parchments. Parchment is the skin of sheep, prepared in a particular manner, so as to be fit to write upon. Very soon after St. Paul left Jerusalem, to make this Fifth and last Journey, St. James was killed at Jerusalem by the unbelieving Jews. Festus, the Roman governor, died; and before his successor, Albinus, could get to Judæa, the Jews raised a tumult, and St. James is said to have been thrown down from some part of the temple, and then knocked on the head with a club or heavy stick. Albinus, when he did come, proved himself to be a very bad ruler; for he was so extremely fond of money, that in order to get it, he was not only guilty of great oppression, but he allowed the people to commit all sorts of wickedness without being punished, if they would only give him a sufficient sum of money. He was not governor for long, but was succeeded by Gessius Florus, about A.D. 64. This Gessius Florus was one of the worst of men, and the Jews suffered dreadfully under his government, for he pillaged whole provinces; encouraged the banditti, on condition that they gave him part of their plunder; he robbed the sacred treasury, and even tried to excite the Jews to open rebellion, in order that, in the confusion, no complaints of his conduct might be carried to Rome. Awful indeed were the evils which now began to fall upon the unhappy Jews, who had provoked the wrath of God by their rejection of the Messiah. In consequence of the sad state of Judæa, many of the inhabitants sought refuge in foreign countries; those who remained applied to Cestius Gallus, the governor of Syria, and earnestly begged that he would deliver them from the cruel tyranny of Florus. Gallus, instead of inquiring into Florus's conduct, sent the Jews away, merely telling them their governor should behave better for the future, which, however, he did not do. In the year 65 (A.D.), there was a fire at Rome, which burnt a great many houses, and did much damage in the city; the Emperor Nero himself was greatly suspected of having caused it, in order to have an excuse for persecuting the Christians: he delighted in the sufferings and miseries of others, and would have no pity for the poor creatures who would lose all their property in such a fire. At any rate, Nero chose to accuse the Christians of having set fire to the city, and on this pretence they were now treated with the greatest cruelty; tortured first, and then put to death in many barbarous ways. When this persecution began, it is probable that St. Paul was in the island of Crete; but, on hearing of the sufferings of the Christians at Rome, he immediately went there, to strengthen and encourage the brethren to bear any torture, and even death itself, rather than give up their religion. He comforted them by reminding them of the love of Christ, and by assuring them that His blessing would rest upon them, whether they lived or died. St Paul was not long allowed to carry on this good work, for he was himself imprisoned on account of his religion; and he saw plainly that he should soon be called upon to give up his life for the sake of his divine Master; but this prospect did not disturb him; he was ready and willing to go, and be with Christ. Chapter XXXIII.--MARTYRDOM OF ST. PAUL AND ST. PETER. St. Paul, feeling that he was about to be taken away from earth, wrote to take leave of Timothy, whom he had loved as his own son. This letter, which is called "The Second Epistle of Paul the Apostle to Timothy," gave him such advice as the Apostle thought might be useful to him. The First Epistle to Timothy has already been mentioned, as having been written nine years before, when St. Paul went into Macedonia, after the riot at Ephesus, where he had left Timothy to direct the affairs of the Church. In this Second Epistle, St Paul entreats Timothy to keep steadfastly in the faith of the Gospel, in spite of every danger. In this Epistle the Apostle declares his willingness to die; his conscience told him that ever since he became a follower of Jesus, he had tried to please his heavenly Master; and therefore he felt, that he should enjoy in heaven that happiness which God has promised to all who truly love and serve Him. St. Paul's own words are, "I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing." We must all try to fight a good fight against the Devil, and all our own sinful tempers and wishes: we too must keep the faith, doing all those things which the Gospel bids Christians do: then when we have finished our course, and done the work given us to do, we, like St. Paul, may hope, that for the sake of Jesus Christ, we shall be looked upon as righteous, and as such, be received into everlasting happiness. Very soon after writing this Second Epistle to Timothy, St. Paul suffered martyrdom by command of Nero, because he would not renounce his faith, and bow down to the false gods of the heathen. Being a freeman of Rome, St. Paul was put to death by having his head cut off with a sword, instead of being given to be devoured by wild beasts, as the Christians usually were. The Apostle died in the month of June, A.D. 66. Slaves and persons guilty of great crimes, were often condemned to fight with wild beasts, who of course tore them to pieces: this was a most cruel barbarous way of putting even the greatest criminals to death; and yet to such a fate were Christians condemned, because they would not "deny the Lord Who bought them!" It is dreadful to think that the people delighted in witnessing such dreadful fights, which took place in the amphitheatres. These amphitheatres were buildings without roofs; each consisting of a large space enclosed by walls of moderate height, called the arena; and rows of seats outside the wall of the arena, rising up like steps to the outward wall of the building. From these seats, which were always crowded, the spectators could see whatever was going on in the arena. About the time that St. Paul suffered martyrdom at Rome, strange and awful sights were seen at Jerusalem: the Almighty thus warning His once-favoured people, that as they had forsaken Him, so He had given them up; and that all the evils foretold by Jesus Christ, were now about to fall upon their devoted city. The cruel and unjust conduct of their Governor Florus, and the consequent anger of the people, threatened to produce a war in Judæa; and in addition to this there were famines and earthquakes, and fearful sights in the heavens. Just before the Passover, when a multitude of people were assembled at Jerusalem to keep it, on a sudden, in the middle of the night, such a brilliant light shone round the temple and the altar, that it seemed to be day. A few days afterwards, just before the sun set, chariots and troops of soldiers were seen passing through the clouds, fighting with each other. Then the eastern gate of the temple, which was of solid brass, and so heavy that twenty men could hardly open or shut it, flew open of itself one night, although it was fastened with strong bars and bolts. At the Feast of Pentecost, when the Priests were going into the inner temple by night to attend to their duties, they heard voices saying, "Let us depart hence"; and immediately there was a noise as of a multitude of people, rushing forth out of the temple. These and other wonderful signs must have filled the Jews with alarm; whilst real troubles were daily increasing upon them. There had long been a dispute between the Syrians and the Jews, as to which of them had the best right to the city of Cæsarea Philippi, built on the borders of the two countries. In the time of Felix, the two parties were preparing to fight for the possession of it; but the governor stopped them for a time, and sent the chiefs of both nations to Rome, to plead their cause before the Emperor. Nothing had then been decided; but now, in the year A.D. 66, Nero declared that the town of Cæsarea Philippi should belong to the Syrians. This decision was very displeasing to the Jews, and led to a dreadful war, which ended in the destruction of Jerusalem a few years later. But before we go on with this subject, we must go back a little, and say a few words about St. Peter. The Book of Acts tells us nothing more of the Apostle St. Peter after the Council held by St. James and the Church at Jerusalem, when "Paul and Barnabas, and certain other of them," were sent up from Antioch "to Jerusalem, unto the Apostles and elders," to inquire whether it was needful for the Gentiles who became Christians, to be also "circumcised after the manner of Moses," and "to keep the law." When there had been much disputation on the subject, St. Peter spake out boldly; reminding the assembly of the conversion of Cornelius, and telling them that after what God had then done, it would be quite wrong to require the Gentiles to be circumcised and keep the Law of Moses. This speech decided the matter; and St. James then gave sentence, that the Ceremonial Law was not binding upon the Gentile converts. Soon after this, St. Peter and St. Paul were together at Antioch; and there, St. Peter, in his eagerness to please the Jews, withdrew himself from the Gentiles, as thus countenancing the idea that being uncircumcised, they were not fit company for the Jews. St. Paul blamed him, and showed him that he was doing wrong, since he himself knew, that in the sight of God there would be no difference between Jew and Gentile, circumcision or uncircumcision, when once they became believers in Jesus Christ. This happened A.D. 49. Where St. Peter spent the next seventeen years, we do not know; but wherever he was, we may be quite sure that he zealously preached the Gospel, and endeavoured to bring all men to believe in Jesus Christ. It is most likely that St. Peter came to Rome just before or after St. Paul's martyrdom, in the year 66 (A.D.); and he then wrote his First Epistle. This Epistle was not written to the inhabitants of any particular place, but generally, to all the Jewish Christians, who had been forced by persecution to leave their own land and take refuge in heathen countries; and also to those Gentiles who had become Christians, and were now living in many different countries. In his Epistle, St. Peter entreats all to whom he writes, to keep steady to their religion, and suffer anything rather than give it up. He also shows them how necessary it is that they should lead holy and blameless lives, not only for their own sake, that they might obtain the blessing of God, but also to show all men, that Christians were in every respect better than any other men. St. Peter speaks of writing from "Babylon"; but by Babylon, he means the city of Rome, which in figurative language he calls Babylon, because in the idolatry and wickedness of its inhabitants, it resembled that ancient city. Besides this, the real Babylon was the place where the Jews, then the Church of God, suffered much during their long captivity; and now the Christian Church was suffering fearful things at Rome. St. Peter might well then use the figurative language so common amongst the Jews at that time, and speak of wicked, persecuting Rome, as "Babylon." It was prudent moreover to do so, for had the Christians spoken openly and plainly of Rome, they would have provoked the anger of the Romans; and though the Christians suffered patiently all that was laid upon them, they never provoked persecution unnecessarily. St. Peter did not long escape persecution; and with the prospect of a cruel death before him, he wrote his Second Epistle to the Jewish and Gentile Christians in all countries, to warn them not to listen to the doctrines of false teachers, but to keep firm in the faith of the holy Gospel, which he and the other Apostles had taught. In this Letter, he gives many directions for living a holy life; and reminds those to whom he writes, that the Lord Jesus Christ will one day come to judge the world, and that all who believe this, must try to be then found blameless, without spot of sin. This applies just as well to each one of us, as it did to those to whom St. Peter originally wrote: let us therefore watch and pray, that we may, as he says at the end of this Epistle, "grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ." Very soon after he had written this Second Epistle, the death which St. Peter had expected came upon him. He who had once denied his Lord from fear, now boldly refused to give up his religion to purchase safety: he was therefore sentenced to be crucified, according to what the Lord had foretold to him long before; saying, "When thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not." From histories of that time, we learn that St. Peter, not thinking himself worthy to die in the same manner as his blessed Lord and Master, begged that he might be fastened to the cross with his head downward: this must greatly have increased his sufferings for the time they lasted, though it probably caused him to die sooner. St. Peter was thus crucified at Rome with his head downward, A.D. 68, when Nero had been Emperor for fourteen years; and, as we believe, about two years after St. Paul's death; though some people think that St. Peter was put to death first. We cannot, of course be quite sure; but it is most probable as we have said, that St. Paul was beheaded A.D. 66, and that St. Peter was crucified A.D. 68. Nero died very soon after the crucifixion of St. Peter, and in the short space of one year, three different Emperors, Galba, Otho, and Vitellius, succeeded each other. We must now return to Jerusalem. Chapter XXXIV.--VESPASIAN SENT INTO JUDÆA. The decree of the Emperor giving Cæsarea Philippi to Syria, was no sooner known, than the Jews in all parts of Judæa took up arms. Agrippa happened at this time to be in Jerusalem, and he did his best to show the Jews the extreme folly of trying to fight against such a powerful people as the Romans, and begged and entreated of them not to rebel, and so bring misery upon themselves. Instead of listening to this wise and kind advice, the Jews were so enraged with Agrippa for giving it, that he was obliged to leave the city at once, to save himself from their violence. War now raged on every side, and fearful acts of cruelty were perpetrated by both parties. Thousands and thousands of Jews were massacred at Cæsarea, at Ptolemais, and even at Alexandria; and at Jerusalem, the soldiers of Florus put 3,500 to death in one day. The Jews acted in the same manner as far as they could, and murdered great numbers both of Syrians and Romans. Upon this general revolt of the Jews, Cestius Gallus the governor of Syria, marched with a large army into Judæa and Galilee; burning all the towns and villages in his way, and killing the inhabitants. Near Jerusalem he was met by a great number of Jews, who attacked him with such fury, that his whole army was in the greatest danger. Agrippa, who with a body of troops had joined Gallus, now again attempted to stop further bloodshed, and sent two of his officers to speak to his countrymen, the Jews, and propose terms of peace. The enraged Jews, however, killed one of the officers, whilst the other escaped wounded: Gallus then advanced with his whole army, defeated the rebellious Jews, and took possession of the lower parts of Jerusalem. Had he at once attacked the upper part of the city, and laid siege to the forts, it is probable that he would have taken the whole, and then the war must have ended. But, as a writer of that time says, "it seems as if God, being angry with the Jews, had determined that they should expiate their sin by the most severe suffering, and would not therefore allow the war to end so soon." Some say, Gallus was advised to retire by some of his own officers, who had been bribed to do so by Florus. However that maybe, Gallus suddenly went away with his army: his retreat gave the Jews fresh hopes, and they pursued him even to his camp at Gibeon, about six miles from Jerusalem: here, the Jews attacked the Syrians with the greatest fury, and killed more than 5,000 of them; whilst Gallus escaped by night. Leaving the history of this terrible war for a few minutes, we must speak of another Epistle to be found in the New Testament, where it is called "The General Epistle of Jude." The writer of this Epistle was, the "Judas (not Iscariot)" mentioned by St. John; whom St. Luke tells us (ch. vi.) was the brother of James; and he appears to have been the same person whom St. Mark (ch. iii.) calls "Thaddeus," and of whom St. Matthew (ch. x.) speaks as "Lebbeus, whose surname was Thaddeus." In the Gospels, therefore, we have four names for this Apostle, Jude, Judas, Thaddeus, and Lebbeus. The Book of Acts makes no mention of him. From other histories we have reason to believe, that this Apostle was a husbandman, or cultivator of the earth, and not a fisherman, as so many of the twelve were. After Jude became an Apostle, he, of course, followed the Lord as long as he lived; and then we have reason to believe that he went eastward, and preached the Gospel in Mesopotamia and other countries. He then returned to Syria, from whence he wrote his Epistle, about the same time as St. Peter wrote his First Epistle from Rome, that is, A.D. 66; just when Nero gave that decree concerning Cæsarea, that led to the war of which we have been speaking. St. Jude's Epistle is very short, and was written to warn the Christians in general not to listen to false teachers; but to take care to believe only such truths as had been taught by Jesus Christ and His Apostles. After writing this Epistle, it is supposed that St. Jude travelled again eastward, and preached the Gospel in Persia, where he suffered martyrdom. To return to the Jews: their defeat of Gallus made them more obstinate in their determination not to submit to the Romans, and they accordingly made very great preparations for carrying on the war with vigour. At this time all the Christians quitted Jerusalem. They remembered how Jesus had told His disciples, that when they should see Jerusalem surrounded with armies, and "the abomination of desolation," they would know that the destruction of the city was near at hand, and that they must leave it, and take refuge in the mountains. The prophecy had now been fulfilled; for the armies of the heathen Romans had compassed or surrounded the city, and these armies were fitly called "the abomination of desolation," because they not only spread desolation and misery wherever they went, but they were abominable and hateful to the Jews, because on their standards and flags they had images and pictures of the false gods of the Romans, and also of their emperors, to whom, as well as to the gods, they offered sacrifices. The Christians, seeing that the time of which Jesus had warned them was now come, left Jerusalem, and crossing the river Jordan journeyed on about one hundred miles, and took refuge in a city called Pella, belonging to King Agrippa: the inhabitants of Pella were Gentiles. Nero, who was still alive when the Jews defeated Gallus, ordered Vespasian, one of his bravest and most skilful generals, to march at once into Judæa with a large army. Vespasian set to work to collect soldiers, and his son Titus went into Egypt to fetch from Alexandria two Roman _legions_, or "regiments," as we should call them. An immense army thus entered Galilee: one town after another fell into the hands of the Romans, and thousands of the Jews were slain. At Joppa, large numbers of the wretched inhabitants took refuge on board their ships, hoping thus to escape; but a violent storm dashed the vessels back upon the rocks; many of the people were drowned or crushed by the broken ships; and many, seeing no further hope of escape, killed themselves: such as did reach the shore, were slaughtered without mercy by the Romans. It is said that for a long space the sea was red with the blood of these poor creatures, and that not a man remained alive to carry these terrible tidings to Jerusalem. During this time Vespasian had taken prisoner a man, who is famous for having written a History of the Jews, and of the destruction of Jerusalem. This man, whose name was Josephus, was a Jew, born in Jerusalem, a few years after the Crucifixion of our Lord. When he was quite young he showed a great fondness for learning, and was so very clever and sensible, that when he was only sixteen years old, the Chief Priests and rulers often asked his advice. Josephus adopted the opinions of the Pharisees; and as he grew up he took an active part in the management of public affairs. When the wars broke out, Josephus showed so much knowledge and skill in military matters, that he was made governor, and acted as general of the Jewish armies. Amongst other places which the Romans besieged, was a small town called Jotapa, or Jotaphata. Josephus defended it for nearly two months, but at last the Romans took it, and slew all the inhabitants except Josephus and forty of his men who escaped, and took refuge in a cave. Some one told Vespasian where Josephus was concealed; and the Roman general sent to offer life and safety to him and his companions, upon certain conditions, which they might have accepted without any disgrace. Josephus wished to accept these terms; but when he spake of submitting to the Romans, his companions threatened to murder him. Determined not to live to become prisoners to the Romans, and unwilling to be guilty of the great crime of self-murder, these wretched people drew lots to decide who should kill his companion: in this way one fell after another, until one man only remained alive besides Josephus, who had of course taken no share in this transaction. Josephus easily persuaded his companion to submit to the Romans: Vespasian treated the Jewish general with the greatest kindness: he kept him with him more as a friend than as a prisoner, and often consulted him, and asked his advice. Mean time, Vespasian in one part of the country, and his son Titus in another, carried on the war with vigour; taking one city after another: in vain they besought the Jews to submit; these miserable people persisted in their useless resistance, and thus enraged the Romans, who treated them with great barbarity. Multitudes were destroyed, and a vast number were sold as slaves. After the whole of Galilee had been thus subdued, Titus joined his father at Cæsarea, and there their armies had a little rest. The troubles in Rome after the death of Nero, A.D. 68, prevented Vespasian having the means of carrying on the war with vigour; and indeed he was in no hurry to begin the siege of Jerusalem, because the Jews were daily rendering his task more easy, by fighting amongst themselves, and so wasting that strength which should have been kept to resist the enemy. The city of Jerusalem was at this time in a most dreadful state of confusion and tumult. The inhabitants were divided into two parties: one party, seeing that a continuance of war would totally ruin their country, wished to submit to the Romans; the other party, the Zealots, would not hear of submission; and as they were the worst of men, they committed the most horrid crimes, often under pretence of religion. No person's life was safe, and the whole city was distracted by acts of violence and cruelty. The leader of the party of Zealots within the city was a man named John; another man named Simon, of equally bad character, headed a party outside, and collecting a band of ruffians, encamped with them before the city. Some of the inhabitants of Jerusalem, who suffered severely from the tyranny of John, fearing that he would burn the city, unhappily determined to let Simon and his troops come in, by way of defending them against John. But this step only increased their miseries; for they now suffered from the violence and wickedness of two parties, instead of one. Thus a third party was formed in Jerusalem; and these three parties, instead of joining to defend themselves against the Romans, fought against each other, and many were killed, even in the temple, and before the very altar itself. Chapter XXXV.--DESTRUCTION OF JERUSALEM. We have said that after the death of Nero, A.D. 68, there were great troubles in Rome, where three different Emperors succeeded each other in the space of one year; but this state of things was put an end to in A.D. 69, when the Romans chose Vespasian to be their Emperor. The next year, the Emperor Vespasian sent his son Titus to force the rebellious Jews into obedience, and so put an end to this destructive war. Titus and his army marched towards Jerusalem, which to look at was a most magnificent and glorious city, though it had unhappily become the habitation of violence and all that is bad and wicked. The city was built upon two mountains, enclosed with walls, and surrounded by deep valleys. The walls were guarded by towers; and altogether the place was well able to resist the attacks of an enemy. But, instead of preparing to defend themselves, the Jews hurried on their own destruction; for at the very time when a formidable army was rapidly approaching the city, the contending parties within the walls were continually occupied in inventing new ways of destroying each other; and in their fury, they wasted and destroyed considerable quantities of provisions, of which they had afterwards great reason to repent. Although danger and misery now threatened the city from the factions within and the enemy without, multitudes of people unwisely crowded into it to keep the Passover; thus adding sadly to the general confusion and distress. Miserable indeed was the state of Jerusalem when, in the year A.D. 70, Titus marched towards it with a formidable army. The actual approach of the Romans, put a stop for the time to the fighting amongst the Jews; and joining together, they left the city, and forced Titus and his soldiers to leave their camp and retire to the mountains: but no sooner had the Jews thus obtained an interval of quiet, than their quarrels began again. In the mean time the Romans were making every exertion to prepare for the siege of Jerusalem, which was surrounded by three walls, one within another, with a good space between them, filled with buildings. Titus sent Josephus to speak to his countrymen, and offer them peace and safety if they would now submit and receive him into their city; but these offers were refused by the infatuated Jews. They were repeated with no better success; and after they had been several times rejected, the Romans made their first attack; and at length made a breach, or gap, in the first, or outermost, wall, and so entered into that part of the city, whilst the Jews retreated within the second wall. The Romans having encamped within the first wall, now attacked the second wall, and forced their way through that also: and the Jews retired within the third wall, many of them taking refuge in the temple and in the Fort Antonia. The greater part of the wretched inhabitants would now have submitted to the Romans, and given up their city; but the Zealots murdered all who ventured to speak of such a thing. The great numbers of people now shut up within the walls of Jerusalem, soon devoured the provisions, and added the horrors of famine to the other terrible sufferings of the Jews. The Zealots forced their way into the houses of all whom they suspected of having any food, and carried away whatever they could find. The nearest relations snatched food from each other, in the extremity of their hunger. Many of the starving Jews, who during the night ventured to go beyond the city walls, to collect roots and herbs, were seized by the Roman soldiers, and crucified in the morning: so that several hundreds were frequently seen at a time, suffering the same agony of body which had been endured by our blessed Lord Jesus Christ. It is impossible to describe what the Jews went through at this time. We shall remember that when they insisted on the crucifixion of Jesus, contrary to the wishes of Pilate himself, they had cried out, "His blood be on us and on our children"; and fearfully were they now punished for having shed His blood. Josephus, in his history of all that happened in Jerusalem at this time, writes: "Never did any other city suffer such woes, nor was there ever a more wicked generation since the beginning of the world." At length the Romans broke through the third, or inner, wall, and got possession of the Fort Antonia, and pursued the Jews into the temple. The Jews for a moment fled before their enemies; but the foremost soldier slipped upon the marble pavement and fell. Then the Jews turned, and killed him, and drove the rest of the soldiers back into the fort. Even now the Jews still refused to submit; and the temple, instead of being a place of worship, became a scene of battle and confusion. At this time, when the famine pressed sore upon all the people, a most horrible thing was done; for a mother killed her infant child, roasted it, and actually ate part of it! Titus was so shocked when he heard of this, that he declared that he would leave nothing but the ruins of a city, in which so horrible a crime had been committed. Again he attacked the temple, and got possession of the outer courts. He wished to preserve the temple itself, and gave orders for that purpose. But the Lord Himself had foretold the destruction of the temple, and a Roman soldier was the means of fulfilling this prophecy. Contrary to orders, this man threw a flaming brand, or stick, into one of the chambers: the flames quickly burst forth and spread on all sides: the Roman soldiers rushed into the sacred building, and all became a scene of plunder and murder. The once glorious temple was soon nothing but a heap of smoking ruins, in spite of all the efforts made by the command of Titus to stop the conflagration. This sad destruction of the second temple took place on the anniversary of that day upon which the first temple, built by Solomon, was destroyed by Nebuchadnezzar, 587 years before Jesus Christ came upon earth. Even whilst the temple was in flames, 6,000 people actually listened to an impostor, who led them to the roof of a part of the building, promising them a miraculous deliverance: they all of course perished in the flames. Thousands of Jews were now killed by the Romans, and every building in the city, excepting a few towers, was burned. In this dreadful war, the greater part of the Jewish people perished: many of the rest were sold as slaves, and nothing could be more wretched than the state of all who were left. Jerusalem has ever since been "trodden down," or oppressed, by the Gentiles; and the Jews have remained in such a state as constantly to remind us of the prophecy of Moses (Deut. xxix.), where it is written, "Even all nations shall say, Wherefore hath the Lord done thus unto this land? What meaneth the heat of this great anger?" The answer is given to us, "_Because_ they have forsaken the covenant of the Lord God." Let us ever bear this in mind, and not provoke God by _our_ sins, to punish us as He punished the descendants of His chosen people, the Children of Israel. Titus commanded the whole city and its walls to be destroyed. This was done so completely, that not one stone was left upon another, as the Lord Himself had said. When Titus saw how strong the walls and forts of the city were, he made a remark worthy of a Christian; saying, "We have fought with the assistance of God: it was God Who drove the Jews out of these fortifications; for what can the hands of men, or the force of machines, effect against these towers?" After the destruction of Jerusalem, Titus went back to Rome, taking with him Josephus, to whom Vespasian gave the freedom of the city and a pension. Josephus immediately set to work to learn the Greek language, in which he wrote his History of the Wars of the Jews and of the Destruction of Jerusalem. He died A.D. 93, at the age of fifty-six: but we are now speaking of the year A.D. 70, when Titus took him to Rome. The Roman Senate decreed a Triumph to Titus and Vespasian. "A Triumph" was a grand procession, in honour of a general who had gained some great victory. A magnificent car was provided to convey the person for whom the honour was intended: his army, partly before, partly behind the car, marched with flags and banners, to the sound of music: any prisoners who had been taken in the war were made to follow the car, chained two and two together; and if any valuable spoils had been taken from the enemy, they were carried in the procession. In short, everything was done to make the Triumph a very grand affair; and it was considered the greatest honour that could be bestowed upon a military leader: it often cost an immense sum of money. The Senate now decreed, that a Triumph should take place in honour of Titus and Vespasian, who were to share the chariot provided for the occasion. Amongst the beautiful things carried in this procession, the most remarkable were the golden candlestick, and other precious things saved from the temple at Jerusalem: also the volume, or Book of the Law of Moses, which was indeed deserving of the greatest respect, though the heathens did not know its real value. In remembrance of the great deeds of Titus, a marble arch was erected at Rome, not far from the Forum. On the inside of the archway are carved representations of the golden candlestick, and of many other things brought from Jerusalem. This arch, called "The Arch of Titus," still stands in Rome; and not one of the Jews, of whom there are now many thousands living in Rome, will ever pass under this archway, because it reminds them of the destruction of their once glorious temple, and of the ruin of their nation. When Jerusalem was destroyed, there still remained in the almost desolate land of Judæa three strong castles, which resisted the Romans. Two were soon taken; but the third was so very strong both by nature and art, and was so well defended by a man of great courage, called Eleazer, that for some time the Romans could not succeed in getting possession of it. At last they built a high wall round it, so that no one could come out or go in: they then set fire to the gates, and prepared to storm, or attack, the castle the next day. The Jews now saw that there was no hope of defending the fortress, or of saving their own lives; and Eleazer therefore persuaded the garrison to burn all their valuable stores, kill the women and children that were with them, and then destroy themselves. Ten men were chosen to murder all the rest: after they had done this, they killed each other; and the last man who was left set fire to the place, and then killed himself. The next day, when the Romans were preparing to climb the walls, two of the women who had hid themselves, and so escaped being murdered, came forth, and told all that had happened. Chapter XXXVI.--ST. JOHN'S WRITINGS. After the terrible event which has just been related, the Jews who still remained in the land, ceased for a time to oppose the Romans. It was the submission of despair; for they felt that they had no power to resist, and ruin and desolation surrounded them on all sides. The once flourishing fields and plains of Judæa were covered with dead bodies; most of the celebrated cities were merely heaps of ruins. All the fighting men were removed from Jerusalem, and only some women and old men were allowed to take up their abode amongst the ruins of their beloved city. The Emperor only allowed the Jews to observe the forms of their own religion, on condition of their paying to the Temple of Jupiter Capitolinus, one of the heathen deities, the tax hitherto paid by every Jew for the service of the Temple, or House of the Lord. Ever since Judæa had been made a Roman province, the Jews had been allowed to collect their own taxes: the annual tribute to the temple they looked upon as an offering to God, Whose subjects they were. The Emperor now, in their opinion, usurped the place of God; and this was a great affliction to the Jews; whilst the use to which the tax was to be put, and the severity exercised in collecting it, made these unhappy people feel it to be an intolerable disgrace and burden. Vespasian died nine years after the destruction of Jerusalem, A.D. 79, and his son Titus became Emperor. Titus reigned for only two years, and was succeeded by his brother Domitian, A.D. 81. We have reason to believe that only one of the Apostles was alive when Titus took Jerusalem: this was St. John, the disciple "whom Jesus loved." As the Bible tells us nothing concerning this holy man, during the time that St. Paul was journeying about, we cannot be sure as to what he was doing; but he is supposed to have remained in his native land, and probably in Jerusalem itself, till he saw the city compassed by foreign soldiers, and beheld the other signs of its approaching ruin, as foretold by his Divine Master. Then it is believed, that St. John travelled through Parthia, India, and Arabia; and also founded Churches at Smyrna, Pergamos, Thyatira, Sardis, Philadelphia, Laodicia, and other places in Asia Minor; after which, he passed some time at Ephesus. There is a story that he afterwards went to Rome, and was, by the order of Domitian, who persecuted the Christians most cruelly, thrown into a large vessel of boiling oil. But instead of dying in tortures, as was expected, the Lord preserved him, and he came out unhurt. We may well believe this story, though we cannot be quite sure that it is true. After this, Domitian banished the Apostle, now a very old man, to the island of Patmos, in the southern part of the Archipelago. At Patmos, the Lord sent St. John a most wonderful vision; and his account of it forms part of the New Testament, where it is called "The Revelation of St. John the Divine": it is also called the "Apocalypse." "Revelation" means some hidden secret thing made known. "Apocalypse" comes from a Greek word, meaning the same as Revelation. The Apocalypse is a book of prophecies, revealing and foretelling in mysterious language, events which are to happen even to the end of the world. It is of course very difficult to understand any of the prophecies in this book, and quite impossible to do so perfectly; but like every other part of Scripture, it teaches men to be holy. In the first chapter of this book, St. John tells us himself, that this Revelation was made known to him in the isle of Patmos, to which he had been banished on account of his religion. Domitian persecuted the Jews as well as the Christians; and great numbers of both were put to death by this tyrannical and wicked Emperor, who proposed to destroy all the descendants of David, lest any one of them should attempt to become king of Judæa. Some grandsons of the Apostle Jude, or Thaddeus, who was of the family of David, were brought before the Emperor; but on being asked concerning the kingdom of Christ, they declared that it was a spiritual, not a temporal kingdom; and as they were very poor, and could only by the hardest labour contrive to support themselves, and pay the tax demanded by the Romans, he spared them, as persons who were not to be feared. Some of the Jews, who had retired to Alexandria, had endeavoured to get up a disturbance there; but the Jews, who had long lived quietly in that city, fearful of the consequence of any revolt, gave up their seditious countrymen to the Romans, who put them to death: they were obstinate to the last, and even their children suffered the greatest tortures, rather than acknowledge the Roman Emperor to be their master. Such conduct, however mistaken it may have been, sets a good example to Christians in every age. These Jews believed that to submit to the Roman Emperor was contrary to their duty to God; and therefore they bore any sufferings rather than do it. Let us ever be ready and willing to suffer, rather than do anything which we believe to be contrary to our duty to God. The Emperor Domitian, displeased with what had happened in Alexandria, ordered the temple which had been built in that city to be shut up; lest, under pretence of public worship, the Jews of that place should meet there and plot rebellion. Domitian died A.D. 96, and was succeeded by Nerva, who immediately set St. John at liberty: the Apostle at once left Patmos, and went into Asia Minor, where he wrote the account of the wonderful Vision or Revelation made to him in that island. Very soon afterwards, St. John wrote the three Epistles called by his name. The First of these Epistles is not addressed to any persons in particular; but was written to warn all Christians not to listen to the false teachers, who were then leading many into serious error. Some of these false teachers, pretended that Jesus was not really man; and that, as He had no real body like ours, He did not really suffer crucifixion. Others, on the contrary, taught that He was _only_ man. Both doctrines were equally fatal to the hopes of Christians: if Jesus Christ did not share our human nature, He could not atone for the sin of man; if He were only man, however free from sin Himself, He could not atone for the sins of His fellow mortals. Thus a firm belief in Jesus Christ as _God and Man_, is absolutely necessary for all who look for salvation through Him. Another set of false teachers taught, that those who believed themselves to be justified by faith, and so freed from the restraints of the Levitical Law, might sin without fear of punishment. St. John cautions all Christians not to be led away by these, or any other false doctrines; and he shows them how very different they are from the truths contained in the Gospel as taught by Jesus Christ, and fully explained by His Apostles. St. John, in this Epistle, speaks much of the love of God towards His creatures, and of the duty of all men to love Him and their fellow creatures for His sake. The Second Epistle of St. John was probably written from Ephesus, his usual abode at this time. This Epistle is addressed to some particular lady, to warn her and her children not to listen to the dangerous doctrines of false teachers. The Third of St. John's Epistles is written to a man named Gaius, who is supposed to have been converted by the Apostle, who therefore speaks of him as one of his children: a very usual figure of speech with teachers, respecting those whom they converted. In this way St. Paul calls Timothy his "son." In the Acts of the Apostles, and in the Epistles, we meet with the name of Gaius five times; and four different persons seem to be meant. Gaius, of Macedonia (Acts xix.); Gaius, of Derbe (Acts xx.); Gaius, whom St. Paul baptized at Corinth (1 Cor. i.), and who lodged that Apostle in his own house at Corinth (Rom. xvi.); and this Gaius, to whom St. John writes his Epistle; whether he was one of those already mentioned, we cannot know. The object of this Epistle from St. John, seems to have been to praise Gaius for his steady faith, and for having shown kindness to some Christian strangers, who had passed through the place where he lived: at the same time, St. John cautions him to have nothing to do with a teacher named Diotrephes, who had denied St. John's authority, and set himself up as the head of a party, in opposition to the Apostles. St. John entreats Gaius to do, what may equally apply to each one of us, for he says, "Follow not that which is evil, but that which is good." He also recommends to him Demetrius, of whom we know nothing, except that he was a good man. This letter to Gaius is very short, because, as St. John writes, he hoped shortly to meet and talk to him. St. John spent the last years of his long life at Ephesus, and there, about A.D. 99, he wrote that very valuable and beautiful portion of Holy Scripture known to us as "The Gospel according to St. John." When St. John wrote, he was of course well acquainted with the Gospels of St. Matthew, St. Mark, and St. Luke, and also with the Book of Acts, for they had all been written many years before this time. He does not, therefore, repeat much of what they tell us, but gives an account of many things which they do not mention; and repeats especially much of what his blessed Lord said at different times to His disciples. There was a good reason for this. Even by this time, many errors had crept into the Christian Church, as has already been said, when speaking of St. John's First Epistle. St. John, therefore, wrote his Gospel to correct these errors, and to show all men, that Jesus Christ was truly and indeed the Son of Man and the Son of God: the Word that was from the beginning with God, and was God, and was made man, that He might suffer for us. The Gospel of St. John completed the Canon of Scripture; that is, those writings which are undoubtedly written by inspiration of God, and are, therefore, to be the general rule of Christian faith and practice. Chapter XXXVII.--THE DEATH OF ST. JOHN. St. John was nearly 100 years old when he wrote his Gospel: he had spent a long life in preaching and exhorting, and we are told that, when his great age prevented his continuing his active labours, he used to be carried into the public assemblies of the Christians, in order to repeat his exhortation, "Little children, love one another": words constantly repeated in some shape or other, in the writings of this Apostle, who also dwells much upon the love of Christ for man, as a reason why men should love Him, and love each other for His sake. Let us try to obey the precept, "Love one another"; remembering that St. John also says, "Love not in word neither in tongue, but in deed and in truth"; that is, do not talk about your love, but show it by your actions. Love to Christ must show itself in obedience; love to man for His sake, by kindness to every fellow creature, and by doing all the good we can to them, whether they are kind to us or not. St. John died quietly at Ephesus, about A.D. 100: his faith and love were great, therefore his death was peaceful and happy; for he felt that he was now going home to his beloved Master, Whom he had faithfully served for many years on earth. A century, or space of 100 years, had now passed since the birth of Jesus Christ: at the time of that event, the inhabitants of the world, with the exception of the Jews, were Heathens or Pagans; who, in their total ignorance of an Almighty and Holy God, gave themselves up to follow their own sinful inclinations, and were guilty of every sort of wickedness and vice. The Jews, though still retaining a nominal observance of the Law of Moses and the worship of One True God, had strangely forgotten and forsaken the religion, so long the glory of their nation. Thinking more of temporal than of spiritual things, they wilfully misunderstood the writings of the prophets, and looked for a temporal king in the promised Messiah: those who dared to hold a different opinion, were treated with contempt. The two sects of Sadducees and Pharisees, though in other matters opposed to each other, equally set at naught the holiness of heart and life commanded by the Law of Moses. The Sadducees, denying the possibility of a future life, laughed at the idea of denying one's self any gratification here, from the fear of punishment hereafter. The Pharisees, passing by the Moral Law, which it did not suit them to keep, taught, that a strict observance of the Ceremonial Law, and of the traditions handed down from father to son, would secure the favour of God. Thus Sadducees and Pharisees both destroyed all true religion; that is, all devotion of the heart to God, producing holiness of life. The consequence of this was, that the knowledge and love of God were daily growing less amongst the Jewish people, and rapidly ceasing to have any effect on their motives and actions. So that, both as regarded Jews and Gentiles, it might truly be said, "The whole world lieth in wickedness." The doctrines and precepts of our blessed Lord, were meant to make man hate and renounce all sin and wickedness; to show him the necessity of self-denial, and of holiness in thought, word, and deed; and to set before him that love towards God, which was to be the motive and principle to govern all his actions. Thus, wherever the Gospel was received, a great change at once took place; and the close of the first century, found the world in a very different condition from that, in which it had been at the beginning. Mankind must now be considered as divided into three classes: First, the Heathen, who, in addition to all former wickedness, now added a spirit of hatred and persecution towards those who rejected their false religion, for the Truth as is in Jesus. Second, the Jews, who, in spite of all the miseries they had gone through for their rejection of Jesus Christ, still clung to the Law of Moses; hating the Heathen, but above all, hating the followers of Jesus with an increasing hatred. The third class comprehended all, who, by the mercy of God, had been brought out of either of the other two classes, to be sincere and faithful followers of the precepts and examples of the Holy Jesus. This class, called Christians, already contained a very large number of persons of all ages and sexes; and their number was increasing daily, by fresh converts from amongst the Gentiles. Thus, by the close of the first century, the Church of Christ was so firmly established upon earth, as to defy all the efforts made to overthrow it. Even during the first century the Christians suffered persecution; and many of them were put to death, because they would not give up their belief in Jesus, and act contrary to His precepts. This cruel persecution of the Christians continued during the second and third centuries; sometimes with greater, sometimes with less severity. But it has been truly said, that "the blood of the martyrs is the seed of the Church"; for numbers, seeing their holy lives, and then witnessing the wonderful manner in which they were supported to bear the most exquisite tortures rather than give up their religion, felt that there must be some sure and strong foundation for such faith and steadfastness, and were thus led to become Christians themselves; and by their future conduct and martyrdom they again, in their turn, brought others to join the Church of Christ, which thus extended itself rapidly on all sides. Before the close of the second century, Christianity had been established as the religion of the Britons; but how, or by whom, it was brought into our island, we do not know: it seems very probable that, during the long interval in which we know nothing of St. Peter's movements, he came to Britain, and established the Church which has ever since existed here. In reading of the martyrs, we should remember that they, knowing that the favour of God was the only thing worth having, were willing to suffer and die in order to obtain it; trusting to the Lord to give them a happy issue out of all their sufferings. They did not trust in vain. We must also recollect, that the religion of the martyrs was no sham; no system of outward forms, but an entire devotion of the whole heart and life to God; and that the same devotion is required of Christians now. If we are not now called upon to suffer martyrdom, we are called upon to give our hearts to God; and show our Faith, by denying ourselves in everything contrary to His Will, whatever pain or difficulty we may have in doing so. Do we do this? The Jews, who outlived the destruction of their city and temple, sought refuge in different parts of the world. Many went into Egypt, where there was a Jewish colony, that had been established in the time of Alexander the Great. Others fled to Cyrene, another part of Africa. A large number removed to Babylon, and joined their brethren who had remained from father to son in that country, instead of returning to Jerusalem when the decree of Cyrus permitted them to do so. Some took refuge in Persia and other Eastern countries. By degrees, these Jews formed a regular system of government for themselves. They were divided into Eastern and Western Jews. The Eastern Jews were those who settled in Babylon, Chaldæa, Assyria, Persia, and the adjacent countries. Those who remained in Judæa, or took up their abode in Egypt, Italy, and other parts of the Roman dominions in Europe, were called Western Jews. In the course of time, these two parties each chose some distinguished person as their head, or chief. The chiefs of the Eastern Jews were called "Princes of the Captivity"; and those of the Western Jews, were simply styled "Patriarchs." Gradually these chiefs obtained more and more influence and authority amongst their fellow countrymen in all matters. Both parties of Jews also founded schools, that the children might be fully and carefully instructed in all the doctrines and practices of their religion. But these things were done gradually during a long course of years, one step leading to another; for naturally, on their first dispersion after the destruction of Jerusalem, their whole attention was turned to securing a safe asylum, where they might worship God after the manner of their fathers--as far, at least, as they could do so; but the destruction of the Temple had rendered it impossible to keep the feasts and offer the sacrifices, so strictly enjoined by the Law of Moses. The impossibility of obeying the precepts of their religion, should have made the Jews more ready to listen to those, who declared that the promised Messiah had indeed come; and that therefore, the Old Dispensation contained in the Law of Moses was at an end. As Scripture history closes before the destruction of Jerusalem, all that has been said regarding that and subsequent events, has been gathered from other histories; and all that has been related concerning the latter days of some of the Apostles, has been supplied in a similar way. It will be well now to give a short account of the labours and deaths of such of the Apostles as have not been already mentioned; only remembering, that whilst we have every reason to believe such accounts are true, we cannot feel certain, as we do in regard to all the facts related in the Holy Scriptures. Taking, then, "the names of the twelve Apostles" as given by St. Matthew (x. 2, &c.), we have "first, Simon, who is called Peter." Of him we have heard much in the course of our Lord's life, and during the time of which the Book of Acts gives us the history: and we have also spoken of what he is believed to have done after that period, and of his martyrdom. Of "Andrew his brother," we only know that he was also a fisherman, and that he was a disciple of John the Baptist, with whom he was standing when the Baptist said of Jesus, "Behold the Lamb of God." Andrew, nothing doubting, at once sought an interview with Jesus, and then went to find, his own brother Simon, giving him the joyful news, "We have found the Messias." Andrew became afterwards one of the constant followers of our Lord, chosen to be Apostles; and his name is mentioned two or three times in sacred history. From other sources we learn, that after the Ascension of our Lord, St. Andrew travelled to Byzantium, now called Constantinople, and there founded a Church; and that he also preached the Gospel in the Crimea. But he ended his life in Greece, under the following circumstances: St. Andrew was preaching at a place in Achaia with great success, when Ægeas, the pro-consul or Roman governor of the province, came there, and was greatly enraged to find that multitudes had already been converted from Heathenism to Christianity: he therefore told the Apostle, that he should be crucified unless he would himself offer a sacrifice to the heathen gods. This St. Andrew of course refused to do, and he was put into prison; but the people were so angry at this, that they would have rescued him by force, had he not begged them not to do so; telling them that he was quite ready to suffer martyrdom, if such was the will of God. It is said, that amongst other miracles performed in the name of Jesus by St. Andrew, he had healed the wife and the brother of Ægeas of diseases; and that both had, in consequence, become Christians. This made the pro-consul still more furious; and, in his rage, he ordered St. Andrew to be severely scourged by seven men, before he was put to death. He was tied to a cross of the shape of the letter X; and it is said that he hung upon it for two days, during which, in the midst of his agony, he continued to instruct and exhort the people. After his death, his body was embalmed and buried with all honour, at the expense of a noble lady, named Maximilla. We are told that, 300 years later, St. Andrew's body was taken to Constantinople by the Emperor Constantine, who had become a Christian, and buried in a church which the Emperor had built in honour of the Apostles. In after times, St. Andrew came to be looked upon as the patron Saint of Scotland. A cross, the shape of that upon which St. Andrew was crucified, is always called a St. Andrew's Cross. Chapter XXXVIII.--THE APOSTLES. The next on the list of the Apostles, are "James the son of Zebedee, and John his brother." Both of these have been already mentioned: the Scripture tells us, that St. James the elder, the brother of St. John, was killed with the sword by Herod Agrippa. St. John, as we have heard, survived the destruction of Jerusalem; was banished for some years to the island of Patmos; and finally died a natural death at Ephesus. "Philip and Bartholomew" are the next upon our list; and throughout their lives they seem to have been intimately connected with each other. Philip's name is mentioned two or three times in Scripture. He was no sooner called to be a follower of Jesus, than, as we are told, "he findeth Nathanael (or Bartholomew), and saith unto him, We have found Him of whom Moses in the law and the prophets did write, Jesus of Nazareth, the son of Joseph." Or, in other words, that they had found out, that Jesus of Nazareth the reputed son of Joseph, was, in truth, The Messiah, of whom Moses and the prophets had written. After the Lord's Ascension, Philip is supposed to have preached the Gospel in some parts of Asia, and then to have suffered martyrdom in Phrygia. It is said, that coming to a place where the inhabitants were the grossest idolaters, Philip, greatly distressed at their condition, prayed constantly for them; at the same time labouring to convince them of the folly of their present worship, and telling them of the true God, and of His Son Jesus Christ. The Lord so blessed Philip's efforts, that many of his hearers turned from idolatry and became Christians. This success, stirred up the opposition and persecution of the heathen magistrates, who accordingly seized the Apostle, put him in prison, caused him to be unmercifully scourged, and afterwards crucified. It is said, moreover, that whilst hanging on the cross, he was stoned to death; and that then, such a violent earthquake took place, as greatly alarmed all the people; and that many, in consequence, repented of their idolatry and wickedness, and turned to God. Bartholomew, or Nathanael, could not at first believe that Jesus of Nazareth was the promised Messiah, but after acting according to Philip's advice, of "Come and see," he cordially acknowledged Jesus Christ to be the "Son of God, the King of Israel." After our Lord's Ascension, this Apostle is said to have laboured amongst the savage tribes of Abyssinia, then called Ethiopia; and we are told, that 100 years afterwards, a missionary who went to preach the Gospel in those parts, found a copy of St. Matthew's Gospel, which was said to have been left there by Bartholomew. Bartholomew was in Phrygia with Philip, when the latter was put to death: and it is said that he was also fastened to a cross, but that the heathens were so alarmed by the earthquake, that they took him down, and set him at liberty. After this, he is said to have preached in various parts of Asia Minor, ending with Armenia, where he was seized by the idolatrous governor, and treated with the greatest cruelty; he was beaten to the ground with staves; crucified head downwards; then taken from the cross, flayed, and finally beheaded. Thomas, the next on the list of Apostles, is well known to us for his doubts as to the reality of the Resurrection--doubts mercifully removed by the Lord Himself. After the Ascension, Thomas is said to have laboured in Judæa, Parthia, Medea, Persia, and other countries, until he reached India. Here he was at first afraid of venturing amongst the dark-coloured and cruel heathens, who inhabited the country; but being encouraged by a vision, he fearlessly journeyed on into the country, and was most successful in bringing the people out of the darkness of Paganism into the light of the Gospel. The Brahmins or priests, however, were much opposed to him: at a certain town he began to build a place of worship for the Christians, and Segamo, the prince of the country, persuaded probably by the Brahmins, forbade him to go on with it. Thomas, however, by the help of God, performed several miracles, which so convinced Segamo of the truth of all his doctrines, that he himself became a Christian, and allowed the building to be continued. The idolatrous priests now saw that their religion was in great danger, and therefore, watching for a convenient opportunity, they came upon Thomas in a quiet spot, to which he had gone to pray, and shot him with their arrows. Having thus disabled the Apostle, the Brahmins stoned him, and finally ran a lance through his body. The dead body of Thomas was carried by his disciples to the church which he had just completed, and there buried. About 1,500 years afterwards, when the Portuguese first made their way to India, they found upon the Malabar coast many Christian families, who called themselves "St. Thomas's Christians"; being descendants of those, who had been converted from Paganism to Christianity, by this Apostle. Matthew's name stands next on the list of the Apostles; he has already been spoken of, as far as the Scriptures make mention of him; and also as the writer of the first of the four accounts of our Saviour's life and death. We neither know what this Apostle did after our Lord's Ascension, nor how he died; but there is a tradition that he was murdered in Ethiopia, where by his teaching, and the miracles he was enabled to perform, he had been the means of converting multitudes from Heathenism to Christianity. "James the son of Alphæus, and Lebbæus, whose surname was Thaddæus," now come under consideration. They were brothers; two of the sons of Mary, sister to the Virgin Mary, and of Cleophas one of the disciples to whom, after His resurrection, the Lord appeared on the way to Emmaus. This James, distinguished as "the Less," has already been spoken of as Bishop of Jerusalem, and his death has also been mentioned (p. 351). Lebbæus, also called Judas and Jude, was, as has been said, the writer of an Epistle. No ancient writer gives any account either of his labours after the Lord's Ascension, or of the manner of his death. Of "Simon the Canaanite," whose name stands next on our list, Scripture tells us nothing, except that he was also called "Simon Zelotes." "Zelotes" means full of zeal and eagerness; and the name was probably given to this Apostle, on account of his great zeal and earnestness in the service of his Master. The term "Canaanite" seems to be derived from a Hebrew word, which also means zeal. After the Ascension, Simon is said to have preached the Gospel amongst some of the barbarous nations in Africa; and then to have gone westward, finally reaching Britain, where he was crucified, probably by the Romans. The last on the list of Apostles is Judas Iscariot, whose surname, it is thought, is merely derived from the place of his birth. Of him it is unnecessary to speak now. The mention of Judas Iscariot naturally reminds us of him who was afterwards chosen to fill the place, "from which by transgression he fell." Matthias, chosen after the Ascension to complete the original number of Apostles, was one of those disciples "which had companied with the Apostles, all the time that the Lord Jesus went in and out among them." Beyond this, Scripture says nothing about him; nor do any ancient writers tell us how long he laboured in the holy office to which he was appointed; but it is said, that he was finally put to death by some amongst whom he was preaching. No sketch of our Lord's Apostles would be complete without some notice of Paul and Barnabas; who, though not called to be Apostles until after the Ascension, laboured zealously in that sacred ministry. St. Paul has already been spoken of most fully, and frequent mention has been made of St. Barnabas, up to the time of his separation from St. Paul, after which the Book of Acts contains no account of him: but in one of his Epistles, St. Paul writes of him in such a manner, as shows that though for the moment "the contention between them was so sharp as to part them asunder," it had not caused any real coolness or estrangement. Another proof of this, is found in the fact, that St. Mark afterwards became a devoted attendant upon St. Paul, by whom he was highly valued. St. Mark was with the Apostle whilst he was a prisoner in Rome. Of the labours of St. Barnabas after his separation from St. Paul, we have no certain account anywhere: in the end he is said to have been stoned. Before closing this chapter, it seems well to take notice of St. Luke and St. Mark, who, though not Apostles, are, as writers of the Gospel, entitled to the respect and gratitude of all who value the holy Scriptures. There is, however, little to add to what has been already said of them. Luke, by birth a Jew, and probably a native of Antioch in Syria, was a physician, who became a convert to the religion of Jesus. He is said to have been one of the seventy disciples, sent out on one occasion, "two and two before his face into every city and place, whither he himself would come." This is very probable, although, as he is not once named in any of the Gospels, we cannot be sure. From St. Luke's own account in the Book of Acts, we find that he went with St. Paul on his first voyage to Macedon. At Philippi, he seems to have left the Apostle; why we know not, but perhaps St. Paul sent him on some mission. It is not unlikely that he remained in that country; but during St. Paul's second journey, he rejoined him, and sailed with him from Philippi. For the next five years, St. Luke continued with St. Paul: this brings us to the release of the Apostle from his confinement in Rome. Here ends any certain account of St. Luke. It is said that he then went into Achaia, and afterwards preached the Gospel in Africa. As no ancient writers mention his having suffered martyrdom, it is probable that he died a natural death. If the Evangelist St. Mark was, as there is every reason to believe, the same "Mark whose surname was John," he was nephew to Barnabas. We first hear of him in Scripture, as going from Antioch to Jerusalem with Barnabas and Saul; and then accompanying them on a journey, but leaving them unaccountably at Perga; in consequence of which, St. Paul afterwards refused to take him with them on another journey, thus causing the contention already mentioned. "Barnabas, taking Mark, sailed to Cyprus." It is said that St. Mark was with St. Barnabas at the time of the latter's death, and received his dying commands to go without delay to St. Paul, by whom, as has been already said, he was well received. What his ultimate fate was, we know not. It may not be amiss to mention, before we take leave of the immediate followers of our Lord, that in pictures, the four Evangelists are distinguished by certain signs or symbols. St. Matthew is simply a man with a pen in his hand; St. Mark is accompanied by a Lion; St. Luke by an Ox; and St. John by an Eagle. PART III. Chapter I.--THE JEWS TO THE TIME OF THE EMPEROR ADRIAN. The history of those chosen by the Lord to be His peculiar people, has now been traced for more than two thousand years, from the Call of Abraham, B.C. 1921. For the two centuries immediately following that event, we have the history of Abraham's descendants, Isaac, Jacob or Israel, and the twelve sons of Israel, or Patriarchs, as they are called, from being the fathers of all the tribes of Israel. Israel and his sons and grand-children, to the number of sixty-six persons, went down, B.C. 1706, into Egypt, where Joseph then was, having been sold as a slave about twenty years before. During the next 300 years, the descendants of Israel multiplied so wonderfully that, in B.C. 1491, 600,000 men, besides women and children, went out of Egypt under the guidance of Moses. The giving of the Law, Ceremonial and Political, as well as Moral, established the chosen people of God, as a Church and Nation. Forty years of wandering in the wilderness brought the Children of Israel to the eastern banks of the Jordan, B.C. 1451. The Bible then relates how, under the command of Joshua, the Jordan was crossed, and the heathen wonderfully driven out of the land, which the Lord had promised to give to Abraham and his descendants, for a possession. For forty-six years, the Children of Israel were ruled by Joshua and the elders who outlived him. For the next 300 years, they were governed by Judges, raised up by the Almighty at different times, as they were needed. In B.C. 1095 the Children of Israel were bent upon having a king, and Saul was accordingly crowned, and reigned for forty years. During the next eighty years, the kingdom flourished under David and his son Solomon; the latter of whom built the glorious Temple, dedicated to the service of the Lord with much ceremony, B.C. 1004. It had taken eight years to build. The division of the country into the two kingdoms of Judah and Israel, under Solomon's son Rehoboam, took place B.C. 975. One king succeeded another more or less quickly, until the sins of kings and people led to the destruction of the kingdom of Israel by Shalmaneser, king of Assyria, B.C. 721; and to the burning of Jerusalem and of the Temple, B.C. 587, when Nebuchadnezzar carried the inhabitants of the kingdom of Judah into a long captivity in Babylon. Some years before, in B.C. 606, this same Nebuchadnezzar had carried away many of the children of Judah; and from _this_ date the Captivity, which lasted seventy years, is reckoned to have begun. The seventy years expired in B.C. 536; and Cyrus, king of Medea and Persia, having conquered the Babylonian Empire, gave the children of Judah leave to go back into their own land, showing them much kindness upon the occasion. The Jews, as they were now called, returned in great numbers to Judæa; though many of them still, by their own choice, remained in the land where they had been born and bred. The Jews who did return, had great difficulties to overcome; but at length they built a Second Temple, which was dedicated B.C. 515. Under the governance of Ezra and Nehemiah, the Jews served the Lord in the land of their fathers; but soon they again fell into grievous sin, though they were never more guilty of idolatry: that crime which principally caused their captivity. So far the Bible has given us the history of the people of God. From other histories we learn, that Alexander the Great, who became king of Macedonia B.C. 336, conquered Persia and all the countries in any way dependent upon her: Judæa, of course, amongst the rest. The remarkable vision which made Alexander treat the Jews with kindness has been mentioned (iii. 425). After the death of this monarch, B.C. 323, Judæa became in some sort dependent upon Syria; and we have already seen how severely the Jews suffered during the next 153 years, from the wars and fightings going on continually between Syria and Egypt. The cruelty and oppression of the Syrian princes became intolerable; and, after Antiochus Epiphanes had taken Jerusalem, B.C. 170, the Lord in mercy raised up the family of Maccabæus, to deliver the Jews from his tyranny. Under the Maccabæan princes, the Jews fought successfully against the enemies of their religion. Judæa gradually recovered from its desolation and misery, and again became prosperous; whilst the pure worship of the One True God was once more the established religion of the nation. But after the death of John Hyrcanus (iii. 481), B.C. 107, enemies without, and divisions and troubles amongst themselves, again filled Judæa with confusion. In B.C. 63, Judæa became, like so many other countries, a province of Rome; and we have seen how the Romans appointed governors or kings, and even high priests also. The Government of Rome itself underwent a great change about this time: the Republic, or Commonwealth, which had lasted 479 years, from the Expulsion of Tarquinius Superbus, B.C. 509, now came to an end, and Octavius Augustus Cæsar was chosen as the first Emperor, B.C. 27. Octavius Augustus had ruled the vast dominions of Rome as Emperor for twenty-seven years, when that event took place, destined to affect in the most momentous manner all races and kindreds of men: even the Birth of Jesus Christ, the long-promised Messiah. When our blessed Lord was twenty-nine years old, that is, in A.D. 29, He began to teach publicly amongst the Jews. Octavius Augustus was no longer Emperor of Rome at this time; he had died when Jesus was fourteen years old, and had been succeeded by Tiberius. Although a small number of the Jews owned and received Jesus Christ as the expected Messiah, He was rejected by the nation in general: and after His crucifixion, the Jews tried in every way to oppose His Apostles, and prevent the spreading of Christianity. We have read their punishment in the destruction of Jerusalem, A.D. 70, and the dreadful sufferings which came upon the unhappy Jews, and forced them to scatter themselves through all lands, hoping to find safety--a hope too often disappointed, and that constantly through their own fault. The history of the Jews has thus been traced to the close of the first century after the Birth of Christ, that is, to A.D. 100. It will now be advisable to give a slight sketch of their history, from that date until the present time. Unhappily there are many thousand Jews who profess still to expect the promised Messiah; refusing to believe that Jesus of Nazareth, in Whom all the prophecies of their Scriptures have been so literally and exactly fulfilled, was indeed the Messiah, of Whom Moses and the prophets did write. May the Lord take away their blindness, and bring them into the one fold, under the one Shepherd, Jesus Christ. In spite of all that the Jews had suffered from their opposition to the Romans, they could not make up their minds to submit quietly to foreign rulers. Trajan, who became Emperor quite at the close of the first century, treated them with great severity, and even forbade them to read the Law. In consequence, a rebellion broke out, A.D. 115, at Cyrene, in Africa, where the Jews had been settled for many years: it quickly spread over Libya into Alexandria: in the struggle, the country was plundered and ruined, whilst thousands of people were killed on both sides: but finally, after a great slaughter, the Romans got the better of the rebellious Jews. The next year, the Jews in Mesopotamia took up arms, and filled the country with terror. Trajan sent against them a famous general, who, after killing great numbers of the people, forced the rest to submit to the Roman power: the successful general was then made governor of Judæa, that he might keep the Jews still residing there, in submission. Soon afterwards, there was a still more dreadful insurrection in the isle of Cyprus, where the Jews massacred an incredible number of the inhabitants: a Roman general called Adrian, then went into Cyprus, and defeated the Jews after an obstinate battle. Trajan now published an order, that all Jews should leave the isle of Cyprus, and never return to it. When Trajan died, A.D. 117, Adrian became Emperor; he forbade the Jews to circumcise their children, and sent strangers to settle in the land of Judæa, and rebuild the city of Jerusalem, which he meant to ornament in the Roman style, and call by some Roman name. These measures so enraged the Jews, that they again broke out into open rebellion: their leader was Coziba, one of the banditti who infested the country; and under his command, all kinds of violence were committed against the subjects of Rome. Coziba pretended that he himself was the person spoken of by Balaam, when he said, "There shall come a star out of Jacob, and a sceptre shall rise out of Israel": and in consequence, he called himself Barchocheba, or "the son of a star." Even before this time, several impostors had pretended to be either the promised Messiah, or the Elias who was to prepare his way; but Coziba was the first whose pretensions led to any important consequences. Coziba promised to deliver his countrymen from the power of Adrian, and to make them once more an independent and glorious nation: such a Messiah as this exactly suited the false ideas of the Jews, and they acknowledged Coziba to be the Christ, the Son of God. The Rabbi Akibha, chosen by the impostor to be his forerunner or messenger, publicly anointed him as the Messiah, the king of the Jews; placed a crown upon his head; coined money in his name; and collected for him a body of 20,000 disciples. By calling upon all the descendants of Abraham to help "the Hope of Israel," promised to their common forefather, an immense army was soon assembled at Bither, a town near Jerusalem, chosen by Coziba to be the capital of his new kingdom. Adrian, not believing that after all they had gone through, the Jews could raise an army, thought little of this revolt at first; and when at length he did send against them a powerful army, it was totally defeated. The news of this misfortune caused great astonishment and dismay at Rome: and Julius Severus, one of the greatest generals of his time, was sent to put an end to this dangerous rebellion,-a matter which he found it difficult to accomplish; but at length, in an attack upon Bither, Coziba was killed; a dreadful slaughter of men, women, and children followed; and Akibha and his sons were put to a cruel death by the Roman conqueror. The Jewish historians say, that between battle, famine, sickness, fire, and other calamities, the number of Jews that perished in this war was greater than the number of the Children of Israel who originally came out of Egypt: and they also declare, that their terrible sufferings under Nebuchadnezzar and Titus, were not so great as those inflicted upon them in the reign of Adrian. Both these statements are probably exaggerated; but they show that the misery of the unhappy Jews at this time, was most extreme. Chapter II.--STATE OF THE JEWS TO THE END OF THE THIRD CENTURY. The repeated provocations which, by their rebellions, the Jews gave to the Romans, could not, of course, tend to make their conquerors deal mercifully with them: thus did they, time after time, draw upon themselves those miseries, which were a chastisement for all their sins against God; and especially of that crowning one, the Crucifixion of "the Lord of Life and Glory." After the rebellion under Coziba, numbers of the Jews who outlived it, were offered for sale at the same price as a horse, at the fair of Terebinth, held every year on the plain of Mamre. The horror of such a fate was doubled by the fact, that the plain of Mamre was looked upon by the Jews as a sacred spot; because here their great forefather Abraham received the angel, who gave him the promise of a son. Those of the unhappy captives who were not sold at Terebinth, were taken to another fair, at Gaza, or sent into Egypt, to be disposed of there. When this terrible war was at an end, Adrian caused the building of his city to be continued. He did all he could to profane, and hold up to contempt, whatever the Jews looked upon as most sacred: he placed a marble hog over the gate of the city nearest to Bethlehem; built a temple to Jupiter Capitolinus, on the spot where the temple of the Jews, the House of God, had stood; and used the stones which had been employed for the temple, to build a theatre. As Adrian hated the Christians as well as the Jews, he set up statues of heathen deities at Bethlehem, where Jesus Christ was born; on the spot where He was crucified; and in the garden, from whence He rose again from the dead. Adrian also forbade the Jews to enter Jerusalem, or even to go near enough to look upon its ruins. Before this time, they were constantly to be seen, clothed in rags, wandering sadly upon the Mount of Olives, and amongst the ruins of their once glorious temple and city: a Roman garrison was now charged to see that Adrian's harsh decree was obeyed, or to put the transgressors to death. But by giving money to the garrison, the unhappy Jews did get leave to go once a year, on the anniversary of the destruction of Jerusalem, to weep over the ruins of their beloved city. Thus were the Jews forced to pay even for the privilege of shedding tears, in the places where they had purchased and shed the blood of Jesus Christ. Truly was "His blood," that is, the punishment for shedding it, "on them and on their children." When they had madly cried, "His blood be on us and on our children," they had, in fact, _asked_ that the curse of God might come upon them; and heavily indeed had it fallen. The dreadful fate of the Jews should ever be a warning to each individual Christian. We have owned Jesus Christ to be the Messiah, the Redeemer of mankind; we are called by His name; His Word is in our hands: if we do not love and obey Him, shall we not deserve a greater punishment even than the Jews? whose history is given us as a warning of the hatefulness of sin, in the sight of the Almighty. Whilst the Western Jews had been suffering as has been described, the Eastern Jews were more fortunate. The Emperor Adrian had agreed to let the Euphrates be the eastern boundary of the Roman Empire, and therefore the Jews on the eastern side were no longer subject to his power. Many of them, however, eager for the liberty of their country, went into Judæa to help their brethren, but they only added to the number of sufferers. Little is known of these Eastern Jews: they chose chiefs, called "Princes of the Captivity," to preside over their synagogues; they founded schools, and encouraged learned men; so that some of their rabbis became famous for their learning. One of these rabbis, named Judah, wrote a book called "The Misna," of which some account must be given. After the destruction of Jerusalem, the sect of Pharisees became very powerful amongst the Jews; the chief thing taught by them in the schools was, not the written Law of Moses, but all the _traditions_, or doctrines and precepts, handed down by word of mouth from father to son. Of course doctrines handed down in such a way, got sadly altered from what they had been at first; and thus the truth was corrupted. As time went on, fresh traditions were added, till at last they were so many, that the doctors, whose duty it was to explain the meaning of them, found it necessary to write them out, as it was impossible otherwise even to remember them. The disciples of the doctors again, took notes of the explanations given of these traditions; and all this made so much confusion, that the Rabbi Judah undertook to make a new arrangement of the traditions, or oral Law. The meaning of the word "oral," is "delivered by the mouth"; and this Law was called "oral," because it was originally given by the mouth. Judah, therefore, collected together all the traditions, with the commentaries or explanations given by the most famous amongst their teachers or doctors. This work occupied him for forty years; it contained all the laws and doctrines, with an account of the institutions and modes of life, which the Jews supposed themselves bound to observe, _beyond_ those commanded in the Mosaical Law. The Jews held this work in the greatest possible veneration, and called it "The Misna"--Misna being a Hebrew word, meaning the Second Law. It was also called "The First Talmud." The Jews called it "The Misna," or Second Law, because they considered that it was as necessary to obey it, as it was to keep the Pentateuch, or First Law. The Misna did not, however, settle all the doubtful cases and questions often raised by the Jews; and another rabbi, with the assistance of two of Judah's disciples, wrote a commentary, or rather an addition to the Misna. This addition was called the Talmud of Jerusalem, because it was compiled or put together in the land of Judæa, for the benefit of those Jews who still remained in their native country. During the second century the Jews became still further divided into sects, holding many opinions or doctrines contrary to those held originally by the Jewish people; but the sect of the Pharisees still continued to be the largest. The consequence of these divisions into numerous sects was, that there were perpetual jealousies and contentions amongst them. One great subject of dispute was, as to the use of the Septuagint version of the Scriptures by the Hellenists. The Hellenists were Jews who spoke Greek, and did not understand Hebrew, so as to read the Scriptures in their original language; and who were, therefore, very glad to make use of the Septuagint version, which was written in Greek. The rest of the Jews used the Hebrew Scriptures; but at last they agreed that the Hellenists might use the Greek copies. Afterwards, however, finding that the Christians always used the Septuagint, when endeavouring to convince the Jews that Jesus Christ was the Messiah, their dislike to that version of the Holy Scriptures increased to such a degree, that they came to look upon all persons who used it as Schismatics; that is, as persons who sinfully separated themselves from their brethren, who held the true faith as delivered to them by Moses. Antoninus Pius became Emperor of Rome towards the middle of the second century, that is, in A.D. 138. The edict forbidding the Jews to circumcise their children, was so hateful to them, that in spite of the warnings given them by former sufferings, they again revolted. Antoninus put down the revolt by force; but afterwards he treated the Jews very mildly, and gave them the privilege for which they had fought; only forbidding their attempting to make proselytes. In the reign of Marcus Aurelius, who became Emperor A.D. 161, the Eastern Jews, who were subject to the king of Parthia, joined that monarch in a war against the Romans; and Marcus Aurelius was so angry, that he unjustly revenged himself upon his Jewish subjects, and once more ordered Adrian's law against circumcision to be put in force: but in the distant provinces this law was not observed. In A.D. 197, Septimius Severus became Emperor: at this time the Jews had settlements in Galilee, but the law forbidding them to enter Jerusalem was still in force. Though defeated and humbled so constantly, this unhappy people attempted to get possession of Samaria and Judæa by force. When the Romans had again brought them into subjection, Severus treated the Jews as Antoninus had done before; and in reward for some service they had done him, he also granted them the privilege of Roman citizens, and even allowed them to be chosen to fill offices of trust and honour. So ended the second century. Early in the third century, Heliogab[=a]lus became Emperor of Rome, A.D. 218. This Emperor pretended to be in some respects a Jew himself, and would not, in consequence, eat the flesh of swine; but at the same time he built a temple in honour of the Sun, and was anxious to make both Jews and Samaritans mix this worship, with their own religious observances. The Jews, who never would have consented to such idolatry, were saved from the misery which a refusal would have brought upon them, by the death of Heliogab[=a]lus, who was assassinated by his own soldiers, A.D. 222. Alexander Severus, who succeeded him, favoured the Jews, and caused himself to be instructed in their religion. The great object of Alexander Severus was to mix up the Christian and Jewish doctrines with those of Paganism, and make one religion of the whole: this shows that he could have had no real knowledge of the two former. In his own private chapel, Severus placed statues of Jesus Christ, of Abraham, and of Orpheus, a famous musician of ancient times, of whom many mythological tales are told. The Eastern Jews established academies in the beginning of the third century; and in Persia their rabbis were for some time treated with great respect: but at last the Persians became jealous of the power and influence of the Jews, and persuaded Sapor, king of the country, to allow a violent persecution to be carried on against these unhappy people: those who could escape sought refuge in other lands. Under Zenobia, Queen of Palmyra, (the Tadmor built by Solomon,) the Jews flourished exceedingly: they built handsome synagogues in every part of her dominions, and filled the highest offices in the state. In A.D. 273, the Emperor Aurelian defeated Zenobia, and took possession of her dominions: some of the Jews then returned into Persia; but under Aurelian, and the Pagan emperors who succeeded him during the remainder of the third century, the Jews enjoyed peace and tranquillity in the dominions of the Romans. In this respect they were more fortunate than the Christians, who were persecuted by various Emperors, and especially by Diocletian, who began to reign A.D. 284. Whilst the Christians were treated with the most barbarous cruelty, because they would not give up their religion, the Jews were allowed to celebrate all the forms of their worship in the most public manner. Thus ended the third century; but early in the next, an event took place, which made a great change in the condition of Jews and Christians. Chapter III.--JEWS IN THE FOURTH CENTURY. Early in the fourth century, as has been said, a great change took place in religious matters. Constantine, surnamed the Great, who began to reign as sole Emperor of Rome A.D. 324, became a Christian. It is said, that when going to fight against a rival who claimed the Imperial power, Constantine saw, or dreamed that he saw in the sky, a bright cross, and upon it the words, "In hoc vince" (in this conquer). He gained the victory; and ascribing it to the God worshipped by the Christians, (whose emblem was a cross,) he became a convert to their religion, and adopted the cross as his standard. The example of Constantine was followed by the greater part of his subjects, so that Christianity was established as the religion of the Roman Empire, though many of the inhabitants still remained Pagans. The city of Jerusalem, which Adrian had called Elia, took again its own name; and many beautiful churches were built in it by Constantine. But the establishment of the Christian religion was by no means a favourable circumstance for the Jews, who were looked upon as its worst enemies: against them, Constantine, in the beginning of his reign, made some very severe laws. The Jews in Persia had grown insolent in consequence of the prosperity they had enjoyed: they insulted and abused all Christians, and were even supposed to have put to death some of their brethren who had embraced Christianity. Constantine, indignant at such conduct, visited it upon the Jews in his own dominions, and treated them with the greatest severity, even forbidding Christians to eat with them. In short, the unhappy Israelites were now subjected to every sort of insult and suffering. The Persian Jews were very angry at such treatment of their brethren; and as they had great influence over the King of Persia, they now tried to avenge the Jews in the west, by raising a bloody persecution against Christians in the east: numbers of Christ's followers were accordingly killed; their churches destroyed; and their sacred book burnt. This persecution was carried on, until every trace of Christianity was almost rooted out of the country. But the cruelty of the Persian Jews did not go unpunished, although the Roman Empire was now greatly disturbed by internal strife, as well as by the attacks of foreign enemies. Constantine the Great died in A.D. 337; and after his death the Roman Empire rapidly declined, both in extent and power; but of this we need say nothing here, as our business is with the Jews. Constantius, who succeeded Constantine as Emperor, hated the Jews, and by his cruel treatment, drove them to raise an insurrection in Palestine. This only enraged the Emperor still more, and led him to add new and more severe laws to those already made against these unhappy creatures, by former Emperors. Any Jew who dared to marry a Christian, was to be put to death; and the same punishment was inflicted upon one who tried to make a proselyte of his own slave; or who kept in slavery any man who had become a Christian. On the death of Constantius, A.D. 361, the Jews experienced some relief from his successor the Emperor Julian, surnamed the Apostate; because, after having been brought up as a Christian, he renounced that true religion, and lived as a Pagan. When Constantine the Great died, he left Constantius and two other sons, who were to divide his dominions amongst them: and he left two brothers, who had sons also. Gallus and Julian were the sons of one of these brothers, and were consequently cousins to Constantius. The generals and ministers of Constantine, persuaded the people after his death, that there would be constant struggles for power between the brothers and sons of the late Emperor. The soldiers, who were very fond of Constantine, declared that no one but a son of their beloved Emperor should reign over his dominions, or rule in the city of Constantinople, which he had built to be the capital of his dominions, and the royal residence. The soldiers stirred up the people, and formed a plot to destroy the brothers and nephews of Constantine. Constantius, when he first came to Constantinople after his father's death, had solemnly promised to protect his uncles and cousins from all their enemies; but in spite of this, he was easily persuaded to join in the plot for their destruction; and a pretext was soon found for carrying out the scheme. A paper was produced, which was pretended to have been written by Constantine just before his death. In this paper, the Emperor was made to declare his belief, that he had been poisoned by his brothers; and he desired his sons to revenge his death, and secure their own safety, by the destruction of their uncles and cousins. Such a pretext was quite sufficient; and the soldiers, without waiting for any inquiry or trial, murdered the suspected princes and all their sons, excepting the two young boys Gallus and Julian, who were hidden by their attendants from the fury of the soldiers; and thus escaped the fate of the two brothers and seven nephews of Constantine, who were now murdered. Gallus and Julian, who alone escaped the slaughter, were of the respective ages of twelve and six years. Constantius justly felt, that to put these children to death in cold blood, would be looked upon by all mankind as an act of wanton and needless cruelty: perhaps, too, he felt some sorrow for the crime already committed. At any rate, the two boys were allowed to live, and were sent to some city in Bithynia, or Ionia, where persons were appointed by the Emperor to educate them. As Gallus and Julian grew up, Constantius feared that they might plot against him; and he therefore chose for their residence a strong castle, standing in a pleasant situation, with extensive grounds belonging to it: having been an ancient palace, it contained very good rooms. Here, attended, or rather _guarded_, by a numerous household, the young princes lived for six years: they were carefully instructed by the best teachers, in all branches of learning, as well as in active exercises; but in spite of every attention and comfort, they felt themselves to be prisoners, shut out from all society except that of persons devoted to Constantius, and ready to obey him in every matter. A very strict observance of all the outward forms of Christianity, had been forced upon them; but upon the heart of Julian, at least, the blessed truths and precepts of the Gospel had taken no hold. He had rather learnt to connect Constantius and his religion, with cruelty and tyranny; and the violent disputes carried on by the bishops, who professed to be the followers of Jesus Christ, still further increased his dislike to a religion, associated in his mind with his own sufferings. When Gallus was twenty-five years old, disturbances in his dominions induced Constantius to release him, and even to place him as governor over part of the country. The cousins, therefore, met, and took a solemn oath, never to do anything to injure each other; and then Gallus was settled at Antioch, to rule over the neighbouring provinces. Gallus was not unmindful of his brother, but also obtained liberty for him. Julian, now nineteen years of age, having been so long restricted in his choice of society, eagerly sought that of learned men, the greater part of whom were unfortunately Pagans; to whose ideas of religion he willingly listened, until he became convinced that Paganism was a better religion than Christianity, which he accordingly renounced; and from that time, became a devout and sincere worshipper of the gods of Rome and Athens. On the death of Constantius, A.D. 361, Julian became Emperor of Rome, and he proved a just and wise ruler. As it was his great wish entirely to destroy the Christian religion, Julian gave great encouragement to its enemies the Jews; allowing them the free exercise of their religion, and treating them with the greatest kindness. This emboldened the Jews to destroy the churches of the Christians, and commit other acts of violence against them--an example followed by their brethren in Egypt, who destroyed the finest churches in Alexandria. Julian issued a law establishing Paganism as the religion of his empire; but he did not put to death those who held contrary opinions. He hated the Christians, and would not allow them to have any power in the State; he forbade them to teach any sort of science in the public schools; he fined and banished their clergy; and also fined all who refused to offer sacrifices to the Pagan deities. But nothing he could do had any effect upon the Christians, who held firm to the true faith. The Emperor then determined to rebuild the temple, and settle a powerful colony of Jews in Judæa; where they would be always ready to join in any measure against the Christians. The destruction and desolation of the temple having been foretold by Jesus Christ, Julian thought, that by rebuilding it, and re-establishing in it the ancient worship, he should shake the faith of mankind as to the truth of Christianity. Great preparations were made for the work; but when the workmen began to clear out the foundations, they were hindered by balls of fire which broke out, scorching and burning the unfortunate people. Some writers doubt the truth of this account; but though we cannot be quite sure, there is great reason to believe that it really did happen. We may well believe that the Almighty worked this miracle, to prove the truth of prophecy; and to show that the Christians were now his chosen people, instead of the Jews, who had filled up the measure of their iniquities by crucifying the Saviour of mankind. At any rate, Julian gave up the attempt to rebuild the temple. Julian was killed in battle A.D. 363, and was succeeded by Christian Emperors. Christianity was then re-established as the national religion, although both Pagans and Jews were allowed to practise their own forms of worship in peace, until the close of the fourth century, when the Emperor Theodosius put an end to Paganism in the Roman Empire: sacrifices to the heathen deities were absolutely forbidden; and all the heathen temples were destroyed, or shut up. Chapter IV.--FIFTH AND SIXTH CENTURIES. By the close of the fourth century, the Roman Empire was very considerably weakened and diminished, by the attacks of barbarian tribes on all sides. On the death of the Emperor Theodosius, A.D. 395, all that remained of the once Roman Empire was finally divided between his two young sons: Arcadius becoming Emperor of the East, with Constantinople for his capital; Honorius Emperor of the West, with the ancient capital of Rome. The Jews of the Eastern Empire, emboldened by the mild treatment they had experienced, now insulted the Christians. Whilst celebrating the Feast of Purim, in remembrance of their deliverance from the wicked plots of Haman, instead of hanging a figure of Haman on a gibbet, and burning it, according to custom; the Jews, in mockery of the Christians, nailed the figure to a cross, and burnt that. This, of course, greatly displeased and shocked the Christians; and the magistrates caused the houses, as well as the synagogues of the Jews, to be burnt. Laws were now made, forbidding the Jews to insult the established religion; and also forbidding the Christians to destroy the synagogues of the Jews: but these unhappy people were still subject to great cruelty and injustice from the zeal of the Christians, and the Emperor was obliged to make fresh laws, for their protection from those, who would have done well to copy the _example_ of Him, Whose followers they professed to be. During the early part of the fifth century, the Jews in the West, enjoyed the free exercise of their religion under the Emperor Honorius: the office of Patriarch was, however, abolished by law; and this was a great grief to the Jews, who from this time were under the direction of chiefs of the synagogues, whom they called Primates. The fifth century was remarkable for the still further curtailment of the Roman dominions, especially in the West. Britain was lost. Rome itself was plundered, and a Visigothic Empire established in Spain. The Jews of the Eastern Empire were much worse off during the fifth century than their brethren in the Western. A great number of Jews had settled at Alexandria, in the north of Egypt: they were very clever in their various trades, and therefore prospered and grew powerful; but they were not at all disposed to obey any rulers or magistrates. As early as A.D. 415, they had become much less strict in their observance of the forms and ceremonies enjoined by their religion; and instead of attending the services of the synagogue on Saturday, their Sabbath, they fell into a habit of going to witness the public amusements which took place on that day. On these occasions, there were frequent quarrels between the Jews and the Christians, and blood was often shed. Cyril, Bishop of Alexandria, who had an extreme hatred of the Jews, threatened them with the severest punishments; but as the governor of the city was their friend, they paid no attention to the bishop, and even laid a plot, and attacked the Christians during the night, killing many of them. Cyril, without waiting for a legal sentence against these murderers, encouraged the Christians to attack and destroy the synagogues. After doing this, the people entered the houses of all Jews, whether innocent or guilty, and robbed them of their goods, which were given up for the use of the Christian Church. The Jews were thus forced to quit the city, and Alexandria lost a useful and rich colony. The governor Orestes was much displeased at the Jews having been driven out of the city; and fresh disturbances arose in consequence, between him and Cyril. Towards the middle of the fifth century, a man appeared in the island of Candia, pretending that he was a second Moses. There were a great many rich Jews in the island, and this impostor persuaded them that he was sent by the Almighty to deliver His people from worse than Egyptian bondage; and that the sea would be divided before them, to give them a safe passage to their own land. This man passed through every town and village in Candia, and persuaded the Jews to meet him at a particular spot on the sea-shore, on a certain day which he named. Multitudes did so, taking with them as much of their wealth as they could carry. The impostor then led the assembled multitude to the top of a rock, and ordered them to throw themselves into the sea. Men, women, and children, with a faith worthy of a better cause, at once jumped into the sea, where most of them were, of course, drowned: some were rescued from their fate by Christian fishermen. The survivors, convinced too late of the falsehood of their pretended deliverer, now attempted to seize him, but he managed to escape. Many of the Jews, ashamed of having believed in such an impostor, are said to have become Christians. What the object of this man was it is hard to see: it certainly does not seem that he was any friend to the Jews, whom he misled to their destruction. During the fifth century, the Jewish work, called "The Talmud of Babylon," was probably compiled: like "The Talmud of Jerusalem," it contained the Misna of Judah, with other remarks and explanations. It is supposed that another work, called "The Masora," was also written at this time. The Masora fixed the true reading of the Hebrew words, and numbered the chapters and verses, and even the words and letters, of the Old Testament Scriptures. The object was, to prevent the Hebrew Scriptures from being in any way altered, and so corrupted; and therefore the Jews called the Masora "the hedge of the Law." Towards the close of the fifth century, a tribe of Goths, called Heruli, led by their king Odoacer, put an end to the Western Empire, A.D. 476. Romulus Augustulus, the Emperor, was deposed; but his life was spared, and a pension was granted him by Odoacer, who established a kingdom of his own in Italy. He protected the Jews, who had establishments for trade and commerce at Rome, Naples, Milan, and Genoa: laws were made to defend them from the attacks of the Christians; but, nevertheless, they were often robbed and ill-used by the populace. A few years later, A.D. 493, the kingdom of the Heruli was overthrown by the Ostrogoths; but this change in the masters of the country does not appear to have made any difference in the treatment of the Jews. During the sixth century, the Jews in Persia were cruelly persecuted by the kings, who wanted to force them to follow the idolatrous religion of the country. Nor were the Jews on the western side of the Euphrates better off, for the Emperor Justinian, who began to reign at Constantinople A.D. 527, oppressed them most severely; and by degrees deprived them of all the privileges they had enjoyed. He took upon himself to settle all matters connected with religion: he would not allow the Jews to keep the Passover at the time they wished; nor to educate their children in their own faith; and he forbade the magistrates to receive evidence against a Christian from any Jew. Justinian also forbade the Jews of Carthage to worship God in their own way; and commanded that their synagogues should be turned into places of worship for the Christians. All these harsh measures inclined the Jews to revolt, and a man called Julian, taking advantage of this disposition, pretended to be the Messiah, whose coming the Jews still expected. Many of these unhappy people joined Julian in Palestine, confidently hoping for deliverance from their bondage: he immediately led them to attack the Christians, who, not being prepared, were defeated with great slaughter. But the triumph of the Jews was of short duration, for Justinian sent troops, which routed the rebels entirely; Julian was taken prisoner, and immediately put to death. Some years afterwards, the Jews of Cæsarea rebelled against the government of Justinian, and notwithstanding the hatred which existed between them and the Samaritans, the two people joined together to fight against the Christians: the governor of Cæsarea, and great numbers of the Christians, were massacred; and many of their churches were destroyed. This rebellion was quickly put down by the troops of Justinian; many, who had taken part in it, were beheaded, and the rich were deprived of all their property. When Belisarius, the famous general of Justinian, besieged the city of Naples, the Jews defended it most obstinately; and the length of the siege caused the death of very many of the assailants. Belisarius at length took the city: he tried to protect the Jews from the fury of his own soldiers, but his efforts were unsuccessful, and men, women, and children were murdered. The Jews were now so terrified, that they kept quiet for the remainder of the sixth century. The seventh century was a time of great suffering for the Jews in general. Those of Antioch brought their first miseries upon themselves, by attacking the Christians A.D. 602: the Christians defended themselves bravely, but were overpowered: many were burnt in their houses; others, with their bishop, were treated with every insult, and then put to death. This rebellion was at last crushed, and the Jews were most severely punished for their cruelty. Cyprus gives us a pleasanter picture: in spite of Adrian's edict of banishment, the Jews had again become numerous and powerful in that island; and Leontius, the Christian bishop, fearing such an insurrection as had taken place at Antioch, treated the Jews kindly, and tried by gentle means to convert them. We are told that, under his wise management, numbers really did become Christians. In Rome, too, the bishops or pontiffs, who, under the title of Pope, began to have great power and authority over all Christians, would not allow the Jews to be persecuted. But Heraclius, the Greek Emperor, hated the Hebrew race; and, not satisfied with persecuting them himself, stirred up other sovereigns to do the same. The Greek Empire, of which Heraclius was now Emperor, was that division of the Roman Empire which has been called hitherto the Eastern Empire, having Constantinople for its capital. There was now no _Roman_ Empire; many of the countries that had formerly been parts of it had become separate kingdoms, under monarchs of their own. The two principal kingdoms were Spain, and Gaul, which we call France. Neither Spain nor Gaul was, however, one kingdom, but each was divided amongst several kings or rulers. Chapter V.--RISE OF MAHOMETANISM. The Jews settled in Spain had become rich by trading, and were very flourishing, until Heraclius, who had been at war with that country, made peace, on condition that all the Jews who would not consent to be baptized, should be destroyed or driven out of Spain. Many to save their lives and property submitted to the outward rite of baptism; others, more conscientious, stood firm, and were cruelly tortured. Some escaped into Gaul, but met with cruel treatment there: and during the remainder of the seventh century, the unhappy Jews, both in Spain and Gaul, were oppressed and ill-used by Christian kings, priests, and people. The most remarkable event in the seventh century was, the rise of the Mahometan religion; so called from its founder, a man named Mahomet--an Arabian, the son of a prince of one of the chief wandering tribes who inhabited the country. The religion of these Arabians was a mixture of the superstitious belief of neighbouring people; they also believed themselves to be descended from the patriarch Abraham, and observed circumcision, with other rites and ceremonies belonging to the Jewish religion. They believed in one Supreme Being; and also in three goddesses of equal power and wisdom, to be worshipped as well: they likewise worshipped idols. At Mecca, the capital of Arabia, there was a small temple, called the C[=a][=a]bba, in which there was a stone, said to have fallen _white_ from heaven, in the time when man was innocent, and to have gradually lost its pure colour as man became sinful; it was now quite black. This stone was held in such veneration, that people from all parts of Arabia came to the C[=a][=a]bba, to worship, bringing gifts; and thus Mecca grew to be a rich and flourishing city. Mahomet was left an orphan when he was quite young, and in order to provide for him, his relations placed him in the service of a woman, who was in the habit of going backwards and forwards to Syria, trading; that is, selling the spices and other things which grew in Arabia, to the Syrians; and bringing back such things as she could sell to her countrymen. Mahomet now accompanied her on her journeys; looking after the camels, and doing any other services required. Syria was at this time a Roman province. Mahomet, being a clever, intelligent lad, of an observing turn of mind, soon saw how much difference there was between the laws, manners, and customs of the polished Syrians, and those of his own uncivilized countrymen; and he greatly regretted not being able to read or write. The mixture of Jews and Christians which he found in Syria, turned his thoughts towards religious matters, and made him think that it would be a good thing to work a reformation in the corrupt and idolatrous religion of his own country. His ambition made him wish to distinguish himself as the founder of a new religion; but his poverty and dependent position seemed to render this impossible. In the course of time, however, Mahomet made himself so useful to his mistress Cadigha, and gained such favour with her, that she married him, and thus gave him the riches and consideration necessary for carrying out his schemes. His first step was to remedy the defects of his education; the next to gain favour with the people: he gave much in charity; led a solitary life; and occasionally retired into the desert, where he pretended to receive instructions from the angel Gabriel. His wife assisted him by every means in her power; and in a short time the whole city of Mecca talked of nothing but Mahomet, who then began to lecture publicly. He taught that mankind should acknowledge one God (without division of persons, as in Christianity); he declared that the love of this Being was equal to His power, and that all His laws tended to make His creatures happy. Mahomet also taught, that as mankind sinned, God had from time to time sent prophets upon earth to reprove them, and bring them back to His service; and that the chief of these prophets were, Abraham, Moses, Jesus Christ, and Mahomet; the last being the greatest of all "There is one God, and Mahomet is His Prophet," was their confession of faith. Prayers were to be offered to God seven times a day; and the pilgrimages to Mecca, as well as circumcision and ablutions, were recommended as outward signs of belief, in the doctrines of what Mahomet declared to be a new Revelation, delivered to him by the angel Gabriel. The book, in which all the doctrines and precepts taught by Mahomet were recorded, is called "The Koran." The Koran contains many precepts worthy of Christianity; and many doctrines in which there is much truth, mixed, however, with a great deal of falsehood and error, whilst the indulgence of man's evil passions is allowed. Such a religion accorded well with the disposition of the Arabians; the disciples of Mahomet increased greatly, and amongst them were the richest and most respectable citizens of Mecca. Very shortly, Mahomet began to spread his religion by conquest; and in a few years he had subdued to his empire and religion, all Arabia; thus establishing the "Saracen Empire," which afterwards extended itself over much of Asia, Africa, and even Europe. The Arabian followers of Mahomet took the name of "Saracens," to induce a belief that they were descended from Abraham and his wife Sara; whereas they were the descendants of Ishmael, the son of Abraham and the bond-maid Hagar. After the destruction of Jerusalem, many of the Jews settled in Arabia; and by the beginning of the seventh century, they possessed several towns and fortifications, and had armies commanded by princes of their own. Their number and influence made Mahomet wish for their help in his undertaking, and he treated them at first with great attention: he had adopted many of their opinions and customs, and he ordered his followers to turn towards Jerusalem when they prayed. He thus succeeded in gaining favour with the Children of Israel, who seeing what wonderful victories he gained, and misled by their own obstinate ideas as to the character of the promised Messiah, began actually to think that in this conqueror, they beheld the long-expected Messiah. Many of the Jews, therefore, embraced the Mahometan religion, which all, who were conquered by Mahomet, were forced to adopt. The Jews were soon afterwards offended by his eating the flesh of camels, a meat forbidden by the Mosaical Law; and they had speedily other reasons for changing their opinions concerning the pretended prophet; they then became his determined enemies. Mahomet returned their hatred; and in the Koran, to which he was continually adding chapters, as supposed to be delivered to him from time to time by the angel Gabriel, he reproaches the Jews with betraying and murdering the prophets sent by God, amongst whom he numbers Jesus Christ. He also declares, that for these things, and for breaking the laws of God and neglecting the Sabbaths, and above all for having refused to acknowledge his authority to establish a new Revelation, the Jews were justly accursed of God. Not contented with such declarations, the impostor cruelly persecuted the unhappy Jews; their property was taken from them, many were driven into exile, and thousands were slaughtered. But in spite of all sufferings, the Jews remained faithful to their religion. After the death of Mahomet, A.D. 632, the miserable remnant of the once flourishing people of Israel was forced to remove into Syria; as the impostor's dying command was, that none but followers of what he called "the true religion," should be allowed to dwell in his native land of Arabia. One of the Caliphs, or princes, who succeeded to the power of Mahomet, carried on war to force all nations to become Mahometans or Mussulmans: he subdued Mesopotamia, Persia, and Syria: the Jews rejoiced in the downfall of Persia, where they had met with persecution. At the head of an army of Saracens, this Caliph (Abubeker) attacked Jerusalem: the Christians gallantly defended it for four months, and were then obliged to surrender the city to the Saracens; who built a mosque, or Mussulman place of worship, on the very spot where the magnificent temple of Solomon had formerly stood. The first Caliphs allowed the Jews the free exercise of their own religion, and even permitted the Princes of the Captivity to exercise considerable authority. During the eighth and ninth centuries the Jews had their share in the troubles and calamities caused by civil wars among the Caliphs. Besides this, their treatment varied much under the rule of the different Saracen princes, who succeeded each other more or less quickly: by some they were allowed to live in peace, and worship God in their own way; by others they were persecuted. One of the Caliphs forbade their riding on horses, and only permitted them to have mules, and make use of iron stirrups: the Jews were also deprived of every office or employment in the State, and they were obliged to wear a cord round the waist, to point them out to the ridicule and abuse of the people. In Christian countries, during the seventh and eighth centuries, we find the Jews exposed to equal, and even greater persecutions. The members of the Christian Church were at this time divided into two great parties, one of which objected to having any images of saints in the churches: the Jews, being accused of encouraging these disputes, were commanded by the Greek Emperor to give up their religion, on pain of the severest punishment. To save their lives, many of the Hebrews were baptized, but without any intention of really becoming Christians. This being suspected, afforded an excuse for still further persecutions of these unhappy people; but subsequent Emperors showed them favour, and allowed them to practise all the rites and ceremonies of their religion. Chapter VI.--TENTH AND ELEVENTH CENTURIES. The Jews in Spain brought trouble upon themselves by listening to one of their own countrymen, who declared himself to be the expected Messiah, and persuaded the multitude to follow him to Palestine, where he promised to establish his kingdom. Many perished on this expedition; and those who did return to Spain had cause to repent bitterly of their foolish credulity, for during their absence the Government had seized upon all their lands and property. When Gaul was taken from the Romans by the barbarians, various tribes of Germans, calling themselves Franks, established their empire in the country. Charles the Great, or "Charlemagne," as he is always called, became sovereign of the Empire of the Franks (or France, as we may now term it), A.D. 772. The Saracens at this time were very troublesome in making frequent attacks upon the country; and the Jews were suspected of encouraging and aiding the Infidels, out of hatred to the Christians. Charlemagne, after defeating the Saracens at Toulouse, in the south of France, determined utterly to destroy the Jews, who were accused of causing all this bloodshed. He was, however, persuaded only to put to death some of those supposed to be the most guilty. The others were condemned to pay an annual fine; and were, moreover, obliged to assemble three times a year, at the gate of some Christian church appointed by the bishop, to receive a box on the ear! which we may well believe to have been no slight blow. At other times, the Jews were treated with gentleness and moderation. Louis le Débonnaire became king on the death of his father, Charlemagne, early in the ninth century, A.D. 814. His favourite physician was a Jew; and for his sake Louis granted great privileges to the Jews. These marks of favour made them haughty and insolent; but when the bishops complained of their behaviour, the king would not listen to any proposition for their punishment. The favour and protection thus granted by the monarch, produced a great effect among his subjects; and those about the Court declared openly, that the descendants of Abraham ought to be treated with the greatest respect. Some even went so far as to observe the Jewish Sabbaths, and to attend the synagogues; preferring to hear the discourses of the learned rabbis, rather than the sermons of the Christian priests and monks, who were at this time extremely ignorant. During the reign of the next king, Charles the Bold, the Jews met with little favour; and in some places they were constantly insulted with impunity by the populace. In one part of Languedoc, it was the custom to pelt the Jews with stones, from Palm Sunday--that is, the Sunday before Good Friday--until the Tuesday after Easter Day. During the tenth century, when there was much ignorance in all Christian countries, the Saracens were great promoters of learning; and under their protection the Jews were also able to apply themselves to study, and many famous men appeared amongst them at this time; but, unhappily, disputes between themselves soon brought them into fresh difficulties. We now come to the eleventh century, during which, if not before, colonies of Jews settled in England; for when William, Duke of Normandy, conquered the country, A.D. 1066, a considerable number of them were already established in the kingdom. William also brought with him, from Rouen, another colony of Jews, and gave them places to live in, from whence they could carry on trade with other nations. In return, they were to pay the king certain sums of money. The Jews also appear to have been in favour with William Rufus, who encouraged disputes between the learned rabbis and the Christian bishops, declaring that he himself was quite ready to follow the religion of whichever party had the best of the argument or dispute. The Jews, always an industrious and money-making people, are said to have become so rich and powerful in England during William the Second's reign, that they not only held public meetings for the purpose of converting the upper and more learned classes, but also endeavoured by bribes to induce the poor and ignorant to renounce Christianity, and enrol themselves amongst the Jews. What has been said of the condition of the Jews in England, applies also to all other European countries, where the Jews were richer, more fond of learning, and more polished--that is, more civil and gentle in their manners--than any other people. They were the only bankers; all trade with foreign nations was carried on by them alone; and even the gold and silver ornaments and vessels used in Christian churches, were mostly made by these determined enemies of Christianity. During the eleventh century, of which we have been speaking, the Jews in Egypt were for a short time persecuted by a Saracen prince, who wished to establish a new religion in the place of Mahometanism, or Islamism, as the religion established by Mahomet was called. As neither Jews nor Christians would assist him, he persecuted both; obliging the former to wear some outward mark to distinguish them, and point them out as objects for hatred and insult. He commanded their synagogues to be closed, and tried to force them to follow the new religion, of which he wanted to be the head. After a time, however, he allowed them to return to the practice of their own rites and ceremonies. Towards the middle of the eleventh century, an Eastern Caliph determined to get rid of the Jews altogether. He shut up their academies or schools; banished the teachers; and killed the Prince of the Captivity, with all his family. This cruel persecution drove many of the Jews into the deserts of Arabia; but most of them took refuge in the western countries; and by the end of the eleventh century, they had become numerous and powerful in different towns of Germany. Some of the Jews, driven out of the East, passed through Africa into Spain, and there joined their brethren, who, having helped the Saracens to conquer Spain, were now greatly favoured by the Caliphs, and were a wealthy and flourishing people. Hatred of the Christians was a bond of union between the Jews and the Mahometans; but when one of the rabbis tried to convert the Saracens of Grenada to the Jewish religion, the king was so enraged, that he caused the rabbi to be seized and put to death at once. This was followed by a terrible persecution of the Hebrew race. The Jews, however, suffered still greater miseries in those parts of Spain which were under the rule of Christian princes. One of these, called Ferdinand, having declared war against the Saracens, resolved, in the first place, to destroy all the Jews in his dominions, expecting by such an act of cruelty to obtain the favour and blessing of God! but the clergy of his kingdom objected to the execution of such a scheme; and the Pope himself wrote, and blamed Ferdinand for such unchristianlike zeal, so that the design was given up. Alphonso, the successor of Ferdinand, found himself in such difficulties, owing to the increasing power of the Saracens, that he showed favour to the Jews, in order to get them to help him with men and money in his wars against the Infidels. He even allowed them to act as judges over Christians; but the Pope did not at all approve of this, and reproached the king for having, as he expressed it, "put the synagogue of Satan above the Church of Christ." Alphonso, however, did not take away the indulgences, which he had granted only to further his own interest. The close of this eleventh century was remarkable for the first of the Crusades, or wars undertaken by Christian nations, in order to take Palestine, or the Holy Land, out of the hands of the Saracens. In many parts of Spain, great numbers of Jews were massacred by those about to join the Crusade, under the mistaken idea that they should bring the blessing of God upon their intended expedition, by destroying the descendants of those who had crucified the Saviour of mankind. In Germany, the Crusaders, who marched through the country, murdered all the Jews who refused to become Christians. An immense number thus perished, many of whom were burnt in their houses; for the unhappy Jews barricaded their dwellings, and then threw their families, their property, and themselves into the flames, thus disappointing the avarice of their enemies, who coveted their riches. Even mothers, on the approach of the merciless Crusaders, killed their children with their own hands, telling them it was far better for them to go at once into Abraham's bosom, than to fall into the hands of the Christians. Some of the Jews, less brave and conscientious than their brethren, saved their lives by pretending to adopt the Christian religion, which they must naturally have hated more than ever, since those who professed to be guided by its precepts, had acted with a degree of cruelty and inhumanity, worthy only of the most ignorant savages. The same dreadful scenes took place in Palestine, for when the Crusaders arrived in that country, they, actuated by very mistaken notions of the spirit of Christianity, inhumanly murdered all the Jews they could lay hands upon; and men, women, and children alike perished by hundreds. During this dreadful time, it is pleasant to know that some of the Christian bishops and clergy did try to protect the Jews; and they received into their houses such fugitives as could manage to escape from the fury of their enemies. Thus ended the eleventh century. Chapter VII.--TWELFTH CENTURY. Our history has now brought us to the twelfth century; that is, to the space of 100 years, from A.D. 1100 to A.D. 1200. The twelfth century began as the eleventh had ended; for the Crusaders continued to persecute the Jews in Germany and other countries, as well as in Palestine. The cry of the Christians was, "Let us destroy the descendants of those who crucified Jesus Christ, so that the name of Israel be no more remembered"--a cry as much at variance with prophecy, as with the spirit of Christianity; for the Holy Scriptures had plainly declared, that the once chosen people of God, though scattered throughout all lands, and severely punished for their unbelief, should _never be destroyed_. Among the Christian bishops who interfered in favour of the Jews, was one called St. Bernard, who thought that it was the duty of Christians to _convert_ rather than destroy them; and that kindness was more likely to do this than persecution. St. Bernard brought Innocent the Second, who was then Pope, to agree with him, and to befriend the Hebrew race. On one occasion, when this Pope entered with much pomp and show into Paris, the Jews, approaching him with great respect, gave him a volume, or roll, containing the Law. The Pope received it, and said, "I reverence the Law given by God to Moses, but I condemn your explanation of it, because you still expect the Coming of the promised Messiah, instead of believing, as the Catholic Church does, that Jesus Christ was indeed the Messiah our Saviour; and that He now liveth and reigneth in Heaven, with God the Father, and God the Holy Ghost." The next Pope was also favourable to the Jews, and forbade the people to insult them on any occasion whatever. Under such circumstances, the Jews became a rich and flourishing people in Rome, and in all the other cities of Italy. Towards the close of the twelfth century, a Jewish rabbi, named Joseph, was prime minister to a Christian king of Spain, and had a coach of state, and guards to attend upon him; but having cause to be displeased with the wicked conduct of one of his countrymen, this man, whose name was Gonzales, contrived by his falsehoods to set the king against Joseph, who was in consequence turned out of his office in disgrace. Gonzales, who, though a Jew himself, was no friend to his brethren, now, under pretence of enriching the king, persuaded him to allow him to do as he pleased with eight of the principal Jews. The king consented; Gonzales caused these eight men to be put to death, and seized all their property. He then asked the king to give up to him twenty more; but the monarch refused, thinking it more honourable to demand some of their riches for his own use, than to deprive them of life as well as property: the unhappy Jews gladly consented to give the king large sums of money, in order to preserve their lives. Shortly afterwards, Gonzales, having displeased the king, was shut up in prison, and then the Jews again enjoyed that peace and quiet so favourable to the pursuit of learning, of which they were very fond. Among the learned men who distinguished themselves at this time, the chief was Moses Maimonides, or the son of Maimon. This man claimed to be descended from king David: his knowledge and learning were so wonderfully great, and so far superior to that of any other rabbi, that his countrymen called him "The Eagle of Doctors," (the eagle being the king of his kind,) and declared, that no one before had ever come so near in wisdom to their great founder and lawgiver, whose name he bore. But the very wisdom and learning for which they praised him, soon raised the jealousy of the Jews against Maimonides; and this feeling was increased by his showing very little respect for the Talmud, and by his teaching some extraordinary doctrines, learnt from a Mahometan of Arabia, under whom he had studied. Thus Maimonides offended a great part of the Jewish people; and at Montpelier, a town in the South of France, the chief of the synagogue persuaded certain learned men to preach against Maimonides, and defend the Talmud: he also caused the works of Maimonides to be burnt, and excommunicated all who should dare to read them. The learned men amongst the Jews were now divided into two parties: one _for_ and one _against_ Maimonides; and disputes were in consequence carried on for many years. At this time, learning was not entirely confined to _men_ amongst the Hebrew race; for several learned Jewish _women_ made themselves remarkable in the twelfth century. One of these women was so skilful in explaining the Law and the Talmud, that many went to hear her lectures upon these subjects: she spake to the people from behind a latticed window, so that, whilst her voice was heard, she herself could not be seen by those outside. From Jewish historians we learn, that during this twelfth century many of their nation were raised, at different times, to high offices in the courts of princes; and that others became celebrated as generals. Several learned Jews also renounced their religion and became Christians, and then wrote books in favour of Christianity. One of these Jews turned Mahometan, and wrote a book, accusing his Jewish brethren of having altered the Law given to Moses by God. This greatly pleased the followers of Mahomet, who forbade any person to quote or translate any part of the Pentateuch, as used by either Jews or Christians. In France, towards the end of this century, the Jews suffered greatly under Philip Augustus, or Philip the Second, who began to reign A.D. 1180. Some Jews were accused of having murdered a Christian youth; king Philip eagerly seized upon such an excuse, and, under pretence of piety and zeal for the glory of God, banished all the Hebrew race from his dominions; allowing them only to keep the money for which they could sell their furniture, the king taking for his own use all the rest of their property. It is even said that these poor creatures were robbed of what money they had been allowed to keep, and reduced to such a state of want and misery, that many died in consequence. The industry and skill of the Jews, however, made their loss felt in every country from which they were expelled; and no doubt that was the case now, for shortly afterwards Philip recalled them, excusing himself to such of his subjects as disapproved of the measure, by saying, that he allowed the Jews to return in order to get from them money to pay the expenses of the Crusades. So wickedly were the Jews treated at this time, that if one became a Christian, all his property was taken from him--a measure not likely to encourage conversions. Something must now be said of the treatment of the Jews in England during the twelfth century. Henry the Second, who began to reign A.D. 1154, has been blamed by monkish writers for allowing them to live in peace; but the scene was soon changed. The great wealth of the Jews caused them often to be applied to by those who wished to borrow money; but they were hated by all Christians, and grievously oppressed and ill-treated in most Christian countries. When Richard the First succeeded his father, A.D. 1189, the Jews hoped, by giving him large sums of money, to secure his favour and protection; and great numbers of them came up to London from the most distant parts of England, just before the king's coronation. The common people in those days were very ignorant and superstitious, and fancied that the Jews were magicians or conjurors, who could bewitch the king, and so do him harm; and Richard, therefore, forbade any Jew to be present in Westminster Abbey at his coronation. Some of them, however, hoping to forward their own interests, ventured into the abbey, loaded with valuable presents for the monarch; but as they knelt before him, the king spurned them with his foot, and the courtiers followed his example. A great outcry was immediately raised outside the abbey; and at the same time a report was spread, that Richard had given an order for the general massacre of the Jews. An order so agreeable to the people, who hated the race of Israel, was instantly acted upon; and under this false impression, hundreds of Jews perished miserably: houses were broken open, and all the inhabitants murdered; or if they resisted the entrance of their foes, their houses were set on fire. Many of these wretched Jews put their own wives and children to death, to prevent their falling into the merciless hands of the Christians. The day after the coronation, a proclamation was published to stop these shocking acts; but the fury of the people was not so easily checked, and the persecution continued in some degree for several months. Nor was it confined to London, for in other parts of England similar outrages were committed upon the unfortunate Jews. When Richard the First went to Palestine to take part in the Third Crusade, the Jews suffered a still worse persecution; for although they had furnished the king with large sums of money for the expenses of this war, their enemies were not satisfied. It has been said, that in those times the Jews best understood how to get rich by trade; one way in which they made money was, by lending it at high interest. If, for instance, any person wanted a large sum of money at once, in order to buy an estate, or carry out any great object, he would borrow it of the Jews; engaging, in return, to pay a certain sum every year, or every month, as _interest_ on the money lent, until he could repay the whole sum. The Jews who lent money asked very high interest for it; and were often guilty of great injustice and harshness to those who had borrowed it: all this added considerably to the hatred felt towards the Hebrew race on account of their religion. Chapter VIII.--IMPOSTORS IN THE TWELFTH CENTURY. When Richard the First was making preparations for the Holy War, (as the Crusade was called,) his Christian subjects felt very angry that they, who looked upon themselves as the favourites of Heaven, should be obliged to deprive their families even of needful things, in order to fit themselves or others out to join in this war, whilst the enemies of Christ were left in peaceable enjoyment of their riches; and they persuaded themselves that it would be a meritorious act, acceptable to God, to destroy all the descendants of those who had crucified the Saviour, and then take their wealth to pay the expenses of the Crusade. Before his departure for the Holy Land, the King gave an order that the Jews were not to be disturbed in any way; but no sooner had he left England, than the fury of the people broke out afresh, and very many of the unhappy Israelites were destroyed in different places, and their property seized; whilst the magistrates, whose duty it was to keep order and protect _all_ the king's subjects, made little or no attempt to stop these acts of cruelty and violence. At York, the most dreadful scenes took place. The Jews of that city were great money-lenders, or _usurers_, as they were called in reproach; and as they lived in a sumptuous manner, indulging themselves in every luxury, the people envied them for their riches, and hated them more and more; and hearing what had been done in other parts of England, they prepared to attack their victims. Upon this, the chief persons among the Israelites prevailed upon the governor of York to allow their countrymen to take refuge in the castle, as its walls were strong enough to protect those within them. Very soon, however, the Jews, seeing that the governor frequently went out of the castle into the city, suspected that he was plotting with their enemies for their destruction; and therefore, one day, when he had gone out as usual, they shut the gates, and refused to let him in again. The governor, very indignant, complained to the sheriff and to the heads of the Christian party, who, as they were the chief debtors to the Jews, were most anxious to destroy them. The sheriff immediately ordered the governor to attack the castle; but he soon repented of having given such a hasty order, and many of the principal citizens refused to join in its execution. It was, however, too late to check the populace, who were bent upon murder and robbery. The attack was made, the assailants encouraging each other by the cry, "Destroy the enemies of Jesus." The Jews offered to give large sums of money, on condition that their lives should be spared; but this offer was refused. When they saw that they could defend themselves no longer, one of their most esteemed rabbis proposed that they should kill themselves, saying, that it was better to die courageously for the Law than to fall into the hands of the Christians. Accordingly, these poor creatures killed their wives and children, set fire to the castle, and then slew themselves. In this way 500 perished. A few, who gave themselves up in hopes of meeting with mercy, were murdered, and all the houses belonging to the Jews were plundered. Richard was very angry when he heard of such disobedience to his orders, and ordered the Bishop of Ely, as Chief Justice of England, to punish the guilty most severely. The chief offenders, however, had left York before the bishop entered that city; and he contented himself with depriving the sheriff and governor of their offices, and laying a fine upon some of the richest citizens. Although so much has been said about the Jews in the twelfth century, there is still something more to be added, because during this period there were more impostors pretending to be the Messiah, than during any other similar period of time. The first of these impostors appeared in France A.D. 1137, and committed so many crimes, that the Government caused several synagogues to be destroyed, and at length the man himself was put to death, with a large number of his followers. The next year a false Messiah appeared in Persia, and collected a formidable army. The king of the country bribed him with a large sum of money to disband his followers, and then treacherously caused him to be beheaded, forcing the Jews to return to him the money, which he had given as a bribe to the unfortunate man. Spain had also her impostor, who appeared in A.D. 1157, and was supported by one of the most learned rabbis of Cordova, who had just written a book to prove that the Messiah must shortly come--a work which had probably put it into the head of this man to assume the character. The greater part of the educated and sensible Jews looked upon this impostor as a madman; but the people in general believed in him, and suffered severely for their folly. Ten years afterwards, a person appeared in the kingdom of Fez, in Africa, and declared that in the course of a year the promised Messiah would come. The conduct of this impostor greatly displeased the Mahometans, to whom the kingdom belonged, and brought persecution upon all the Jews scattered throughout the country. In the same year in which a false Messiah appeared in Fez, another Jew of Arabia took the title of Messiah. He pretended to work miracles, and gained many followers. He was at length seized, and taken before the ruler of the country, who asked him, what had led him to try and impose upon his countrymen? He boldly answered, that he had not done so, for that he was indeed a prophet sent by God. Being then asked what miracle he could work to prove that he was really sent by God, he said, "Cut off my head, and I will come back again to life." The king took him at his word, and ordered him to be beheaded, promising to believe in him if he came to life again. His followers actually continued for some time to expect his re-appearance; but at last they were obliged to give up all hope: they were heavily fined, as a punishment for listening to this impostor. We have now spoken of eight pretended Messiahs; but there is still one more, the most famous of them all: this was a Jew, named David Alroi, or El David, who, with about 1,000 of his countrymen, dwelt in a city subject to the King of Persia, to whom they paid tribute. In 1199 El David took the title of Messiah; and, being a learned and clever man, he deceived the multitude by his pretended miracles, and persuaded them to take up arms in his cause. The King of Persia, alarmed by the success of the rebels, commanded El David to go to Court, promising to acknowledge him as the Messiah, if he would give some miraculous proof of being so. Contrary to all expectation, the impostor appeared before the king, persisting in his claim to be the true Messiah. He was then put into prison, in order to see whether he could work a miracle to set himself free. Somehow or other, he did manage to escape, and those who were sent in search of him were unable to find him; but, through the treachery of his son-in-law, who took a large bribe to betray him, he was given up to the king, and put to death, with a great number of those who had been deceived by him. Thus remarkably was fulfilled our Saviour's prophecy, that "false Christs and false prophets should arise and deceive many." It may seem strange to us that the Jews, after refusing to acknowledge Jesus Christ, Who had given so many proofs of His Divine power, should afterwards have been so ready to follow any impostor who chose to style himself the Messiah, without being able to do one single thing to support such a claim. The reason of this appears to be, that the Jews, in spite of all prophecy, still set their minds upon a Messiah, who could at once establish a kingdom upon earth; and they were, in consequence, always ready to take up arms, hoping that the time for establishing such a kingdom was now come. Jesus, by His conduct, put an end to all hopes of the kind in Him; and therefore He was despised and rejected. The impostors who took His name promised to deliver the Jews from all their enemies, and restore them to their country; and therefore they were believed and followed. The cruel treatment experienced by the Jews in England during the reign of Richard the First, led many of those who still possessed any property, to leave the country; so that when John became king, A.D. 1199, the absence of so many rich people and the falling off of trade were much felt in the kingdom; and, in the early part of the thirteenth century, the king used every means in his power to bring them back. He solemnly promised, that if they would give him a large sum of money, they should enjoy all their former privileges: he allowed them to possess lands, build synagogues, and even choose a High Priest. Great numbers of Jews then returned to England, where they were soon more cruelly plundered than they had been before. It was the old story; they were odious to the people on account of their religion, and still more so, perhaps, for the enormous usury which they exacted for money lent. Thus there was a continual cry for their banishment, or rather for their destruction; but the king found it more for his own interest to keep them in the country, where he could upon all occasions make them purchase his protection by paying a heavy fine; and the Jews, seeing that so long as they gave money to the king they might exact what interest they pleased for money lent to his subjects, acted accordingly, and became more and more oppressive to all who were so unfortunate as to be their debtors. In the beginning of the thirteenth century, A.D. 1210, John wished to raise a large sum of money: as usual, he fell upon the Jews. The money not being readily paid, the king, in spite of the privileges which these unfortunate people had so dearly purchased, ordered men and women to be put into prison until he received the enormous sum which he now demanded. A Jew of Bristol was called upon to furnish such an immense sum, that he refused, declaring that the payment of it would reduce him to beggary. Upon this refusal, the king cruelly ordered that one of the poor man's teeth should be taken out every day until he did pay. This wretched Jew lost seven teeth, and then agreed to give the sum demanded by the king. Chapter IX.--THIRTEENTH CENTURY IN ENGLAND AND FRANCE. Henry the Third became King of England on the death of John, A.D. 1216: he was quite a child when his father died; but those who governed for him, set the Jews who were in prison at liberty; and ordered that they should be protected against the violence of the Crusaders. Still, during the whole of Henry's long reign, which extended far into the latter half of the thirteenth century, the Jews were subject to great oppression and ill-usage in England. As a privilege and favour to the citizens of Newcastle, the king commanded that no Jew should be allowed to dwell in their city. The Archbishop of Canterbury, and the Bishops of Lincoln and Norwich, took a sure way of driving the Jews out of their dioceses; for they forbade all Christians to sell them any provisions whatever. The Prior of Dunstable, on the other hand, gave the Jews leave to reside in those places over which he had any control, on condition of their paying him every year two silver spoons. The Jews were at this time accused of committing all sorts of dreadful crimes; how far these accusations were true or false, we do not know. They were human creatures, and the cruel treatment they met with, might well lead them into the commission of many wrong acts, which would, of course, be exaggerated by the hatred of their enemies; who believed them guilty, upon the slightest suspicion, and compelled them, in consequence, to pay heavy fines. In the middle of the century, when Henry the Third demanded fresh supplies of money for the purposes of war, the Jews, irritated by such repeated oppression, wished to leave England, and seek some more hospitable country, in which they might dwell: the king refused to allow them to leave the country, and forced them to pay the tax demanded. The next year, the king again applied to them, declaring that in spite of the taxes he had already levied, he continued to be greatly in want of money, and must raise it from any quarter, and by any means. The unfortunate Jews truly declared that they could not pay the taxes now demanded of them; upon which Henry the Third actually sold them and their possessions to his brother, to raise the sum required! It was now expected that the Jews would be completely robbed of everything they possessed, in order to repay the prince the money for which he had bought them; but he, being convinced that they really could not have furnished the sum required, had compassion upon them, and left them in peace. To such a height had hatred of the Jews risen in this reign, that when (about 1264) the barons took up arms to force the king to agree to their demands, they could think of no better way of gaining the favour and help of the people, than by killing the Jews; and 700 were accordingly massacred. The pretence for this massacre was, that one of the Jews had tried to force a Christian to pay an enormous and unfair interest for a loan of money: supposing this to have been true, the crime of one man should not have caused the death of hundreds. At the same time, houses were plundered, and the magnificent synagogue, built in the beginning of Henry the Third's reign, was burnt to the ground: it was afterwards rebuilt; but in 1270, the king most unjustly took it from the Jews, and gave it to a body of friars, who lived near it, and complained that their devotions were disturbed by the howling of the Jews during their worship. The fact was, that the chapel belonging to the friars was small and dark, and they coveted the fine large synagogue close by their dwelling; and as no ideas of justice ever interfered with the treatment of the Jews, they begged the king to give them this synagogue, and furnished him with an excuse for doing so. On the death of Henry the Third, A.D. 1272, his son Edward the First became King of England, and very soon afterwards a law was made, which promised to improve the condition of the Jews; as it fixed a yearly tax to be paid by them, instead of leaving them liable to be called upon for contributions on every occasion, at the will of their enemies. This law also permitted them to possess houses and lands wherever they pleased. But, on the other hand, it was forbidden for any Christian to lodge in the house of a Jew; and every one of the Hebrew race above seven years of age, was obliged to wear a distinguishing mark upon his upper garment: this mark was a figure of two ropes joined together. In the latter part of his reign, Edward changed his conduct towards the Jews, and they were treated with much injustice and even cruelty. The oppression suffered by these unhappy people, had not unnaturally raised up in them a spirit of retaliation; it made them think, that it was justifiable to use every possible means, right or wrong, to repay themselves for all the money unjustly taken from them by the Christians: their attempts to do this, increased the hatred entertained for them. They were accused of coining false money, and of cheating in every possible way. A great outcry being raised against them, they were, in all parts of the kingdom, thrown into prison, and many of them were executed, whilst their houses, lands, and goods, were sold for the use of Government. But to show the people that these measures were not taken merely for the sake of the plunder, the king ordered, that half the money produced by this sale should be put by, and given to such Jews as would renounce their religion and become Christians. Very few, however, could be brought, for the sake of worldly advantages, to embrace the religion of their persecutors; nor can we be surprised, that the very unchristianlike conduct of the followers of the blessed Jesus, should have increased the hatred and contempt felt by the Jews for the Christian religion. Towards the end of the thirteenth century, about A.D. 1290, Edward the First, who had already banished the children of Israel from those parts of France which were under his dominion, now commanded them all to leave England, and never to come back on pain of death. He took whatever property they had, only allowing them to keep enough money to pay the expenses of removal into foreign countries; and of this miserable sum many of them were robbed by the seamen at Dover and other ports, whilst some hundreds of the poor wretches were even thrown into the sea and drowned: for this crime, however, many of the guilty seamen were punished by death. The clergy in England were so delighted to get rid of the Jews, that they willingly gave the king very considerable sums of money to make up for the loss of a people, from whom former monarchs had always obtained help in time of need. After this banishment of the Jews by Edward the First, they never appeared in any considerable numbers in England, until the seventeenth century. In France we have seen the Jews banished by Philip the Second, and then recalled by the same monarch at the end of the twelfth century (p. 408). They immediately returned to all their former ways of making money by usury, so that early in the thirteenth century they had again become rich, and purchased lands of the lords who had large estates; but on certain conditions, which made them in some degree the property of the liege lord, of whom they held their lands. This "feudal tenure," as it was called, was common over Europe in those times; and all, whether Jews or Christians, who thus held lands under a liege lord, were called his "vassals," and were bound to do him certain services, whenever called upon to do so. For some time Philip allowed, or at least did not try to put a stop to, the usurious practices of the Jews, because they gave him large sums of money in return for letting them alone; but at last the complaints of his subjects forced him to make some laws to check the evil. Philip the Second died A.D. 1223; Louis the Eighth, who succeeded him, reigned only three years: but when Louis the Ninth, surnamed Saint Louis, became king, A.D. 1226, he immediately made a law, forbidding any of his subjects to borrow money of a Jew. The condition of the Jews in France at this time was miserable enough; their property was at the mercy of those lords, in whose territories they had fixed their residence; without his leave, they could not change their place of abode, and if they ventured to do so, their liege lord had a right to follow them, and seize upon them as runaway, slaves! If one lord sold land to another, the Jews living on such land, also became the property of the purchaser: sometimes even, they were sold apart from the land, the price asked for them varying according to the talent and industry of each individual. But there was something worse still; if one of these Jews did become a Christian, the whole of his property was forfeited to his liege lord. So that these unhappy people were at the same time oppressed and persecuted for being Jews, or for becoming Christians; and this, by persons calling themselves Christians, who should have rejoiced at every conversion, and done all in their power to make them more frequent. Louis the Ninth, although called St. Louis on account of his remarkable piety and devotion, not only approved of these cruel and unjust laws, but added others; forbidding Christians to have any intercourse with the Jews, who were, in short, treated with the greatest harshness and injustice. But the most terrible persecution of this unhappy race, took place in A.D. 1238, when they were accused of having, in mockery of the Christians, crucified some children on Good Friday: on this supposition, multitudes of the Jews were put to death with the most cruel tortures, until the Pope, Gregory the Ninth, interfered to save them from further slaughter. During the imprisonment of Louis the Ninth in the Holy Land, whither he had gone upon a Crusade, he ordered the Jews to be driven out of his dominions; but when Philip the Third (the Bold) became king, in A.D. 1270, he recalled the Jews, because he stood in need of their money. In other parts of France, which were governed by Dukes or Princes of their own, subject more or less to the king, the Jews met with much the same kind of treatment; but in some provinces they did become magistrates, and possessed Christian slaves. Philip the Fourth (the Fair), who succeeded his father as king, A.D. 1285, followed the example of Edward the First, who was then King of England, and banished the Jews altogether from France; seizing all their wealth, with the exception of a small sum to pay the expenses of their journey: many died of fatigue and want by the way, and the rest sought refuge in Germany. Some avoided banishment by being baptized: most of these returned afterwards to Judaism; but the conversion of some of them, at least, was sincere. Amongst those who became true Christians, was one Nicolas de Lyra, who spent the remainder of his life in explaining the Scriptures; and even wrote a book to prove from Scripture, that the Jews were wrong in not acknowledging Jesus Christ to be indeed the promised Messiah. Chapter X.--THIRTEENTH CENTURY CONCLUDED. In Spain during the thirteenth century, the Jews suffered as much as they did in England and in France. At this time there were two Christian kingdoms in Spain: namely, the kingdom of Castile and the kingdom of Arragon; the southern part of Spain formed the kingdom of the Moors, who were Mahometans. The Bishop of Toledo, vexed at the increased numbers and riches of the Israelites in Spain, excited the populace against them, and putting himself at the head of the rioters, entered and plundered synagogues and houses; the Crusaders completed the work so unworthily begun by a Christian bishop, and, according to Jewish writers, this was one of the most severe and bloody persecutions ever endured by their unhappy countrymen: great numbers quitted the country at this time. The Spanish nobles tried to put a stop to the horrible cruelties practised towards the Jews; but Ferdinand the Third, who became King of Castile, A.D. 1226, rather encouraged the persecution, in order to make himself popular with the lower orders, who detested the Jews. In the kingdom of Arragon, towards the middle of the century, great efforts were made for the conversion of the Jews. One of the clergy, named Raymond, contrived to keep in check the violence of the people, who had a great respect for him; and at the same time he persuaded the king, James the First, who was a zealous Christian, that the best way to convert the Jews was by treating them with kindness, and trying to convince them of their errors. To carry out his views, Raymond caused many of the friars to learn the Hebrew and Arabic languages, and to study the Scriptures carefully, so as to be able to reason with the Jews, and point out to them how all the prophecies in the Old Testament were fulfilled in Jesus of Nazareth. All his attempts to convert the Jews were, however, unsuccessful, although they highly esteemed Raymond himself for his moderation and humanity. The King of Arragon mean time, so far from sharing the prejudices against the Jews, applied to them for instruction in many matters of learning and science: the great and learned men amongst the Spaniards also encouraged and admired them; but the people, and the ignorant and ill-educated among the clergy, hated and despised them, and would gladly have destroyed them altogether. In the middle of the century, Alphonso the Tenth, who was then King of Castile, encouraged all learned men, whatever might be their religious opinions; and the favour shown in consequence to the Jews, excited the jealousy of the people, who formed fresh plots for their destruction. The dead body of a man was thrown into the house of a Jew, who was then accused of having murdered the man: this accusation roused the fury of the populace, who put numbers of the Jews to death. The massacre threatened to become general, but the authorities interfered, and declaring that the Jew was innocent of the crime laid to his charge, order was at length restored. During those times, when the Israelites enjoyed the favour of the kings in Spain, many learned men flourished, and educated pupils, who afterwards became celebrated amongst their countrymen. The Spanish Jews were again disturbed by an impostor called Zechariah, who pretended that by studying the prophecies, he had discovered the exact day on which the Messiah would appear; and declared that the Jewish people would then be gathered together by the Lord, Who would subdue their enemies and resettle them in their ancient kingdom. The Jews, always too easily deceived, prepared for this grand event by prayer and fasting; and on the appointed day they crowded to the synagogues clothed in white robes. Besides having the mortification of a bitter disappointment, they thus brought upon themselves the insult and ridicule of their enemies. In Germany, during the thirteenth century, the Jews suffered much, in consequence of their being constantly accused of committing crimes more or less heinous. At one time they were charged with encouraging the Persians and Tartars to attack the country and destroy the Christians; at another time, with preventing the baptism of those amongst them who wished to become Christians; and they were repeatedly accused of murdering Christian children at the time of the Passover. What truth there was in any of these accusations, we do not know, but each was made by the people a pretext for robbery and murder; nor could the authorities save the wretched Jews from the fury of their Christian enemies. On one occasion, when the people of Munich were murdering all the Jews they could find, the town officers, unable to stop the tumult, advised the wretched victims to take refuge in their synagogue, a strong stone building, till the fury of their persecutors should cool down: but in spite of the efforts made by the Duke of Bavaria and his officers, they were all burnt, or otherwise killed in the synagogue. Notwithstanding all these persecutions, many learned rabbis flourished in Germany during this century; and towards its close violent disputes arose amongst the Jews themselves, as to the doctrines which were to be believed and taught. The consequence was, that the Jews were divided into two parties or sects, the Rabbinists and the Caraites: these two sects hated each other, since the Caraites taught that the Talmud, regarded by the Rabbinists with the greatest veneration, was not to be depended upon in any way whatever. Towards the end of the century, when Germany was disturbed by the wars between Albert of Austria and another prince, who both wished to be Emperor of Germany, a peasant pretended that he was sent by God to destroy all the Jews. This man went about the country declaring his errand, and exciting the people to execute the Will of God. The multitude rose at once, and killed great numbers of the Jews; whilst many of these unhappy people destroyed themselves and their families, to escape from their enemies. Albert would gladly have put a stop to this barbarous persecution; but he was afraid that if he did so, many of his followers, who believed that the peasant really had a divine commission, would abandon him, and take the side of the rival prince. The riot was at last stopped, and a heavy fine laid upon the town of Nuremburg, where it had begun: half the town was already burnt down, by the Jews setting fire to their own houses. It has been already said, that the Roman Pontiffs, or Popes, often interfered to stop the persecution of the Jews, and to check the mistaken zeal of those who wanted to _force_ them to become Christians. In 1247, Innocent the Fourth wrote a letter in defence of the Jews, declaring that they were not guilty of the crimes laid to their charge; and he also said, that their condition under Christian princes, was far more miserable and wretched than that of their fathers had been under Pharaoh. There were a great many Jews in the kingdom of Naples, and they had much wealth: as they had done the king some important service, he treated them with great indulgence. But after his death, attempts were made to convert them, instead of allowing them still to enjoy the free exercise of their religion. The Jews, fearing a persecution, offered to become Christians, provided they were allowed to marry into the richest and noblest families in the kingdom--a condition that they felt certain would be refused; but to their surprise and sorrow, permission was granted, and thus they were obliged to profess Christianity; but those who were not able to make advantageous marriages, soon returned to the practice of their own religion. It is said, that a monk, who wished the Jews to be punished for pretending to be Christians, hid a cross in a heap of earth, and then accused one of these poor creatures of having done it: the people, enraged at such an act, rose at once and massacred a great number of the Jews, and more would have been put to death if the nobles had not interposed, and even given shelter in their own houses to some of the most wealthy, who were always the peculiar objects of popular fury. In the East, the number and the power of the Jews were much lessened during the thirteenth century. The Caliph of Bagdad, who was a zealous Mahometan, and very fond of money, was vexed to see a people growing rich by their own industry, whilst they were always ready to receive any one who declared himself to be the Messiah: and he therefore began a persecution, by which he hoped to compel all Jews, either to become Mahometans or to leave his dominions. Some departed; others, to avoid exile, pretended to become followers of Mahomet. In some parts of the East the Jews suffered greatly from the invasions of the Tartars; but towards the end of the century they enjoyed peace for a short time, under a prince, whose chief minister and favourite was a Jewish physician, who obtained many privileges and indulgences for his countrymen. But on the death of this prince, his Mahometan subjects, enraged at the favour he had shown to the Jews for the sake of his minister, accused the latter of having poisoned his master: he was condemned without any proof, and vast numbers of his countrymen were at the same time murdered. Palestine was greatly distressed by the wars between the Christians and the Saracens. The Jews had still some synagogues in their native land; and even amidst their troubles, several learned rabbis appeared amongst them, the most remarkable of whom was styled the "Father of Wisdom"; he had been born in Spain, but went to live in Judæa, where he built a synagogue. Several learned rabbis of the Caraite sect flourished in different parts of the East during the thirteenth century. The fourteenth century does not seem to have brought any comfort to the wretched Hebrews. The same avarice or love of money which made Philip the Fourth drive them out of France, made Louis the Tenth, who became king A.D. 1314, bring them back again; because he wanted some of their money to enable him to reduce the Flemings to subjection. The Flemings were the inhabitants of Flanders, a country in that part of Europe which we now call Belgium. The conditions upon which the Jews were allowed to return to France were, that they should pay a heavy tax to the king; and that their stay in the country should be limited to a period of twelve years. During this time they might make money by trade and labour: they might buy land for synagogues and burying-places, and they might purchase any books they pleased with the exception of the Talmud: but they were forbidden to converse publicly or privately with any Christian; and they were obliged, as before, to wear a mark upon their upper garment. Philip the Fifth became King of France in A.D. 1316, and during his reign the Jews suffered much from a body of men called "The Shepherds." They really were shepherds and labourers, who left their usual occupations to go, as they said, to the relief of the Holy Land. Their leaders were two priests, who, by pretending to work miracles, got many of the lowest classes of the people to join the band. Having thus strengthened themselves by the addition of a considerable body of desperate ruffians, the Shepherds plundered the southern provinces of France, and by breaking open the prisons, added still further to their own numbers, by receiving the liberated criminals as brethren. They committed the most unheard-of barbarities, especially upon the Jews, who fled before this savage band, and took refuge in considerable numbers, in a strong castle, near Toulouse; and here defended themselves bravely, but in vain. When no hope of safety remained, they put themselves or each other to death. Many of the Shepherds were taken and executed. Chapter XI.--END OF THE FOURTEENTH CENTURY. About ten years after the affair of the Shepherds, the Jews in France were accused of having been bribed by the Saracen king of Granada to poison all the wells and rivers in the country. There was no proof of this but the declaration of a leper, who said, that a rich Jew had given him money to poison some wells; but this was enough for the populace, who, without waiting for inquiry or trial, rose at once, and put numbers of the suspected race to a cruel death. The king, Philip the Sixth, shamefully took advantage of this popular outcry, and imprisoned the wealthy Jews in Paris until they told him where their treasures were hid; he then seized the greatest part for his own use, and banished the whole race from his dominions. The Jews, thus expelled from France, took refuge in the northern part of Italy, then called Lombardy, and there first established "banks," and the system called "banking"; by which merchants, in lands far distant from each other, could receive the price of goods exchanged, without the risk of sending money: and by this means, the Jews from this time were often able to save their riches from the avarice and violence of their enemies. But the system of banking was not useful to the Jews alone: it was of the greatest service to trade in general, as well as to individuals, and has continued so up to the present time, when every considerable town in almost all European countries has its bank or banks. The great skill and cleverness of the Jews in all matters connected with money, made the monarchs of various kingdoms willing to let them remain in their dominions; for though they would gladly have been rid of the Jews themselves, they were anxious to keep their wealth in the country. After John the Second became King of France, A.D. 1351, the Jews tried to obtain leave to return to France; but the permission was not granted until 1356, when, John having been taken prisoner by the English, the money of the Jews was needed to raise the sum demanded for his ransom. The children of Israel were, therefore, re-admitted into France for twenty years, on condition that they should at once pay a considerable sum, and that each Jew should pay annually a fixed tax. They would have been wiser to have remained out of the kingdom; for during the reign of Charles the Sixth, which began in 1380, they were often fined, scourged, and many of them executed, on pretence of their having committed various crimes. The wicked absurdity of many of these accusations is proved by the fact, that when Charles the Sixth became mad, the Jews were accused of having deprived him of his senses! Towards the end of the fourteenth century, the people of France again became clamorous for the banishment of the Jews; and supported by certain noblemen who owed those unhappy creatures money, they broke into their houses, murdered the inhabitants, and seized all the property they could find. Some of the persecuted race took refuge in one of the prisons: their wives attempted to follow them, with their children in their arms, but the mob forced the little ones away from their mothers, and carried them off to be baptized. The government, too weak to venture on punishing the perpetrators of these crimes, replaced the Jews who survived in their houses; and ordered that all persons who had taken any of their property should give it back to them--an order which was, of course, only laughed at. In A.D. 1394, an Act was passed, banishing the Jews from France for ever; but as the town of Metz, in that part of the country called Lorraine, was then a free city, under the protection of the Emperor of Germany, the Jews continued to reside there in peace; and after Lorraine became a part of the kingdom of France, the French monarchs did not molest the Jews in Metz. But though, until the seventeenth century, Metz was the only city in France where the Jews were _allowed_ to reside, a few were always to be found in different parts of the kingdom. Mary de Medicis, the wife of Henry the Fourth, who became king A.D. 1589, sent for a Jewish physician to Paris, where he was allowed free exercise of his religion for himself and his family. The Jews, who were driven out of France in 1394, went mostly into Germany, where, however, they could not have much hope of peace, as their brethren in that country had suffered much from the beginning of the fourteenth century. About the middle of the century, a number of ignorant and superstitious Christians, imagining that the Almighty had ordered them to scourge themselves and kill the Jews, formed themselves into a company, called "Flagellants," for the purpose of carrying out what they conceived to be the Divine commission. They proceeded to whip themselves in the most cruel manner, and then began their work of destruction. After many of the Jews had been murdered, the Flagellants came to some agreement with their unhappy victims; but this was rendered useless by the conduct of a Jew of Frankfort, who, not being satisfied with the agreement made, set fire to one of the public buildings, which was burnt down, with all the valuable papers it contained: the flames spread to the cathedral, and burnt that also to ashes. For this crime, not only the guilty Jew, but all his innocent brethren also, were put to death; with the exception of a few, who managed to escape, and took refuge in Bohemia. The year after the affair of the Flagellants, the Jews in Germany were accused of poisoning wells and springs, and a fresh massacre took place all over the country. At Metz, the Jews not only defended themselves, which they were perfectly right to do, but in revenge put to death, in a barbarous manner, 200 unarmed Christians, who were in no way answerable for the attack upon them. The enraged populace punished this real crime, by killing many thousands of the Jews, and setting fire to their houses. The flames spread, and did much damage in the town. This persecution extended over the whole of Germany; some of the princes and nobles tried to save and help the miserable victims, but with little success. The Jews who had fled into Bohemia suffered equally at Prague; during the Feast of the Passover, they were burnt in their synagogues whilst engaged in their devotions. Soon afterwards another persecution was raised, on the old charge of poisoning springs and rivers; and this persecution extended through Germany and into Italy, Provence, and other parts. The Emperor of Germany himself, convinced of their innocence of this pretended crime, endeavoured to convince his Council that it was impossible for the Jews to have committed it; but such was the feeling against the Hebrew race, that in order to save them from worse calamities, the Emperor was forced, at the close of the fourteenth century, to command these unhappy creatures either to be baptized, or to leave the country. The Jewish historians tell us, that very few did give up their religion; or, as they expressed it, "forsake the glory of their God." In Spain, the Jews suffered dreadfully at the beginning of the fourteenth century from the Shepherds, who, after finishing their work of destruction in France, carried fire and sword into Spain; marking out the race of Israel as their especial victims: and a pestilence that broke out in the army of the Shepherds increased their fury against these devoted people, whom they accused of having caused it by poisoning the rivers. This story was readily believed, or at least accepted, by those who ought to have known better; and great numbers of Jews were actually imprisoned on this charge: after a long confinement, the judges declared them to be innocent. The king, unwilling to allow that he had imprisoned them unjustly, pretended that he had only kept them in prison in order to convert them; but he caused a large number who refused to be baptized, to be put to death. Alphonso the Eleventh, king of Castile, was the friend and protector of the Jews, and had one of that nation for his principal minister and adviser. But this displeased his turbulent and rebellious subjects, who accused a Jewish boy of having in some way insulted the Sacrament: they became so violent upon the subject, that the king was obliged to summon a Council, to decide whether the Israelites should be put to death, or banished. Banishment was decided upon; and they were commanded to leave the country within three months' time: but mean time it was discovered that a _Christian_, and not a _Jewish_ lad, had committed the offence complained of; and the king recalled the sentence of banishment, to the great disappointment and indignation of the enemies of the Jews, who declared, that the witnesses who had proved the Christian lad to be guilty, had been bribed to do so. The same kind of treatment was experienced by the Israelites in other parts of Spain during the fourteenth century; but during that period the Popes in general treated them with humanity. Troubles and disputes unconnected with the Jews had caused the Popes for a time to leave Rome, and take up their residence at Avignon, in the south of France. Clement the Fifth, then Pope, did all in his power to save the Jews from the violence of the Shepherds, and all their other enemies: he also provided for them the means of instruction, by ordering that Hebrew should be taught in all the Christian universities, or places of education for young men; so that there might be some, able to show the Jews from their own Scriptures, how all ancient prophecies pointed out Jesus Christ as the true Messiah. Again, when the Jews were persecuted on pretence of their having poisoned the rivers, Pope Clement the Sixth exerted himself on their behalf; many of them found a safe asylum in Avignon, and the Pope left nothing undone to relieve their misery, and soften the fury of their persecutors. In Italy, the Jews seem to have been pretty well treated during the fourteenth century, and in Poland they met with favour and indulgence: by their industry they gained wealth and power, and became a prosperous and flourishing people, as they have ever since continued to be in that country. Poland produced many learned Jews; and Jewish children from all parts were sent there to study the Talmud, and to learn and practise all the peculiar rites and ceremonies of their religion. We have now come to the close of the fourteenth century. The dreadful sufferings endured by the Jews up to this time, and during future years, must remind us how surely all the prophecies contained in Scripture will be fulfilled. The prophets had foretold, that in consequence of their sins they would suffer unheard-of miseries: history shows us the accomplishment of this prediction. Then again, it is wonderful that with such persecutions, they should not have been utterly destroyed; but, no, the Lord had said by His prophets, that they should be scattered throughout all lands, but not destroyed. The whole history of the Jews proves the truth of the Bible; and it should remind us, that Scripture equally warns us, that if we sin we shall also suffer; and that nothing will be acceptable to God, but a true, loving, and faithful devotion of ourselves to the service of Jesus Christ, Whom we acknowledge to be the Son of God, the promised Messiah. Chapter XII.--THE JEWS AND THE INQUISITION. During the fifteenth century there were no Jews in England or France. Of course, there may have been a few scattered here and there; but there was no body of Jews in either country during this period. In Germany, their condition continued much the same. The slightest pretence sufficed to raise a persecution; and a pretence was afforded, at the close of the century, by an impostor, named David, who declared that the Messiah would positively appear in the year 1500. He afterwards declared, that the Messiah had delayed His coming on account of the sins of the people; and he caused the credulous Jews to appoint a solemn fast, in order to obtain pardon and hasten the appearance of the Deliverer. The Jews of course suffered; and David was imprisoned, and died shortly afterwards. In the beginning of this century, great efforts were made for the conversion of the Jews in the Spanish kingdom of Arragon. The Pope was zealous in the work; and one of their own race, named Jerome, who had himself embraced Christianity, undertook to convince his countrymen even by passages from the Talmud, that Jesus Christ must certainly be the Messiah. Although the Jews treated the Pope with great respect, they were by no means disposed to listen to Jerome, with whom they were very angry; first, for deserting the faith of his people; and, secondly, for drawing them into disputes, which might bring persecution upon them. It is said, however, that 4,000 Jews were then converted, and that a few years later, through the zeal of one of the clergy, a still larger number were baptized; but the greater part, having only submitted to baptism out of fear, continued to observe in secret all the rites and ceremonies of the Hebrews. In 1479 a great change took place in the condition of the Jews in Spain, for Ferdinand, King of Arragon, married Isabella, the Queen of Castile; so that from this time the two kingdoms became _one_, called the Kingdom of Spain. Ferdinand and Isabella were very anxious that all the inhabitants of Spain should be Christians. In 1492 the Moors were driven out of Granada, and their country became also a part of the Kingdom of Spain; but many of the Moors, rather than leave their beloved Granada, pretended to become Christians. Having driven the Moors out of Spain, Ferdinand thought it would be desirable to get rid of the Jews also; and he commanded them either to be baptized or to quit Spain altogether. In order to prevent Jews or Mahometans who had been baptized, from ever returning to the practices of their former faith, Ferdinand and Isabella were persuaded to establish the Court of the Inquisition in Spain. The Inquisition was a Court of Inquiry, the members of which were charged by the Pope to examine all persons accused, or suspected of holding any opinions in religious matters, not agreeing entirely with the doctrines taught by the Church of Rome. They had power to torture the accused, in order to force them to confessions, and to put to death all who continued to hold any opinions condemned by the Pope. So much was this dreadful tribunal feared by the people, that none ventured to withhold their nearest and dearest relations from the officers of the Inquisition, whose duty it was to arrest all persons, upon whom rested the slightest suspicion of what was called heresy. The unfortunate creatures thus dragged from their homes, were kept for a long time in the dungeons of the Inquisition, until they accused themselves and declared the cause of their imprisonment; for they were not told of what crimes they were accused, nor were their accusers ever brought face to face with them to witness against them, as justice would have demanded. Seldom did any, who were once consigned to the dungeons of the Inquisition, return to their families; and so well was this known that, when they were taken away by the officers, their friends and relations looked upon them as dead: nor did they dare to make any effort to save them, lest they should themselves be looked upon as accomplices in some unknown crime. When no shadow of proof could be brought against the wretched prisoners, they were discharged, with the loss of great part of their property, after suffering the most cruel tortures during a tedious and dreadful imprisonment. Many of those whom the Inquisitors (or Judges in this Court) chose to consider guilty, were secretly put to a cruel death, in the dungeons of the Inquisition. Sometimes a number of these so-called "heretics" were executed publicly, by being all burnt together with great pomp and ceremony, so as to make quite a show of their execution! This terrible show was called an "Auto-da-Fé," meaning a sacrifice offered up by faithful Christians to prove their devotion to God! It is dreadful to think of all the cruel and wicked things which have been done under pretence of religion, when true religion should fill our hearts with love to God, and love to man for His sake, and make us strive to subdue all our own evil passions and tempers. Sad too, to remember, that this cruel tribunal, under whose authority the most barbarous and wicked acts were committed through a long series of years, was established by Christian bishops, under the idea that they could thus please a God of love and mercy! It is necessary to mention the circumstances which led to the establishment of a tribunal, so opposed to the spirit of Christianity. The Popes, from being originally the Bishops of Rome, had gradually claimed and obtained influence and power over the Church in all Christian kingdoms; and they required that every member of these churches, should believe exactly whatever they and their Council declared to be right and true. The different orders of monks, who were established in every Christian country, supported the Pope's claims, and did all in their power to increase the power and authority of the Roman Pontiffs. Not content with spiritual power, the Popes, little by little, claimed the right to interfere in temporal affairs; so that, by degrees, the Pope claimed and exercised a kind of sovereign power over all Christian kings, and required them to obey him in temporal as well as spiritual matters. Such was the influence of the priests over an ignorant and superstitious people, that their kings would not have dared to deny the superior authority of the Pope, had they wished to do so; for the people were taught to believe, that the Roman Pontiff had power to draw down upon individuals and nations who had displeased him, the severest judgments, or visible signs of the displeasure of the Almighty God Himself. In England, the Pope's power never was so great as it became in Italy and other European countries. But though Christians in general, and the monks in particular, were ready to profess belief in whatever the Popes declared to be the truth, there arose from time to time men who, contrary to the Papal order, dared to search the Scriptures for themselves; and thus perceived clearly, that the Church of Rome had adopted many doctrines and practices which were, in fact, quite contrary to those taught by the Apostles, and given to them by the Lord Jesus Christ. Those who made such an important discovery, naturally told others of it; and thus there grew up in the Christian Church, a party who were opposed to the Pope's authority, both in spiritual and temporal matters. This was of course highly displeasing to the sovereign Pontiff; and, in order to check the spread of feelings and opinions which weakened the Papal power, the terrible Court of the Inquisition was established in Italy, by Pope Gregory the Ninth, in the year 1233--that is, towards the middle of the thirteenth century. It became the constant endeavour of all future Pontiffs, to persuade the various sovereigns of Europe, to introduce this iniquitous tribunal into their dominions. But, although Gregory the Ninth may be said to have established the Inquisition as a permanent tribunal, it was not altogether a new institution; for, at the close of the twelfth century, the same desire to check the growth of feelings opposed to Papal power, led Innocent the Third, in the year 1198, to nominate Inquisitorial Courts, to examine all persons accused of heresy. From this beginning, sprang the Court of Inquisition, established by Gregory A.D. 1233. Innocent the Third is well known in English history, as the Pope to whom King John gave up his kingdom, to be returned to him as a Papal fief. He is also remarkable for the encouragement given to the cruel persecution of the Albigenses in the south of France, and of the Waldenses in the valleys of Piedmont. The Albigenses were a body of men living about Toulouse and Albigeois, in Languedoc, who distinguished themselves by their opposition to the doctrines and ceremonies of the Church of Rome. Their name appears to have been given them, either because a great number of them resided in the diocese of Albi, or because they were condemned as heretics by a council held in that town. The Albigenses became so powerful, that Pope Innocent the Third sent a legate into their country; but, as that step produced no good effect, he stirred up against them Philip the Second, King of France, who, being joined by other princes, carried on a regular crusade against these unfortunate people. They were at first supported by Raimond, Count of Toulouse; but when the King of France made war upon them, he deserted them, and made his submission to the Pope; but, soon afterwards, finding himself plundered by the Crusaders, he declared war against them. He was, however, defeated and slain at the siege of Toulouse; and the consequence was, that the city surrendered to the Crusaders, who also conquered the greater part of Languedoc and Provence. His son, also called Raimond, who succeeded him, published a declaration against the Albigenses, A.D. 1253; and agreed with the Pope and the King of France, to set up the Inquisition in his territories. From this time the Albigenses gradually decreased in number, until, in the sixteenth century, the remnant had become so intermingled with the Vaudois, that all are known by the latter name. The Waldenses took their name from Peter Waldo, who was a rich merchant of Lyons, in the latter part of the twelfth century. Waldo, being extremely anxious for the increase of Christian knowledge and piety, employed a priest, in the year 1160, to translate from the Latin into French, the four Gospels and some other parts of Scripture. When this was done, Waldo found that there was no authority in Scripture, for many of the doctrines and practices taught by the Church over which the Pope presided; in fact, that they were quite contrary to the Word of God. In consequence, he gave up his mercantile profession, distributed his riches among the poor, and devoted himself, as a public teacher, to spread a knowledge of Scriptural truth. His success was great. His followers took their name of Waldenses from him; and they were also called "The poor men of Lyons." The Archbishop of Lyons, and other rulers of the Church in those parts, opposed Waldo vigorously, but with little effect; for the simplicity and beauty of his doctrines, and the pious and blameless lives led by him and his followers, caused a daily increase of their numbers. Being driven out of Lyons, they spread over Dauphiné, Provence, and the valleys of Piedmont. The merciless persecution carried on against these innocent people, by Philip the Second and Innocent the Third, failed to destroy them utterly, although the king is said to have destroyed the country seats of 300 gentlemen in the attempt. Amongst those who distinguished themselves most in this barbarous persecution, was Simon de Montfort, whose son, bearing the same name, retired to England, and became a favourite of Henry the Third, who created him Earl of Leicester. After one quarrel and reconciliation with his sovereign, Leicester put himself at the head of the English barons who rebelled successfully against Henry the Third; but in the battle of Evesham, when the royal forces were led by Prince Edward, the Earl was defeated and slain. In spite of the united efforts of the Pope, the King of France, and of the Count Simon de Montfort, the Waldenses continued to exist, and were in later times known as the Vaudois. Chapter XIII.--TREATMENT OF THE JEWS BY FERDINAND. The Monks took such an active part in the persecution of the Jews, that it may be well to give some account of the "Religious Orders," as they are called; all of which hated the Hebrew race, and would gladly have seen it extirpated. Very soon after the establishment of the Christian religion, there were men who wished to devote their hearts and lives to the service of God, and thought they could better do this by giving up all the pleasures and business of ordinary life. It became the practice for such to leave their families and live together in houses, thence called Religious Houses, under the direction and authority of some priest. Here they spent their time in devotion, and in doing good to their fellow creatures: the services in the churches were performed by them; they undertook the education of the young; books were prepared by them, for in those days there were no books except such as were written by hand; and to them the sick and poor applied for relief, which was never denied. Those who became inmates of such houses, were not bound to remain in them; but as long as they did so, they were bound to obey the orders of the ruling priest. But before long, a change took place: these religious houses took the name of Monastery, Abbey, Priory, or Convent. Those who entered these houses, took a solemn oath to remain in them until their death, and to be in all things obedient to the priests, who, under the appellation of Abbots or Priors, ruled over these establishments, whilst they themselves were completely subject to the Pope. As the gifts of money and lands bestowed upon these religious houses, gave them power and influence, those who ruled over them became ambitious, and desired to have a share in the government of kingdoms: in this they gradually succeeded by persuading kings and princes, that by following their advice in all things, they would please the Lord God, and ensure his favour. As time went on, the heads of the abbeys, monasteries, priories, and convents, became more and more powerful, in the various kingdoms where they were established. The inmates of these various houses belonged to different classes or "orders"; the chief of which, were the Benedictines, Dominicans, and Franciscans. St. Benedict, the founder of the first religious order in Europe, was born at Spoleto, in Italy, A.D. 480. At the age of fourteen, he retired to a cavern, where the fame of his pious austerities brought him numerous followers. He afterwards founded the monastery of Monte Casino, near Naples, and thus established the Order of St. Benedict, or the Benedictines. The oath taken by all who entered this order, bound them never to marry, nor to quit their convent; to practise the strictest self-denial in every matter; to speak but little to the other members of the community; to give up all intercourse with the world; and to place their minds and bodies at the absolute disposal of their superior; so as not only to do at once whatever he bid them do, but to hold no opinions contrary to his. The Pope or Bishop of Rome, naturally looked with especial favour upon this order of monks; because being pledged to implicit obedience, they formed a sort of army, ready to do anything to increase the power of the priesthood and the Pope. The Benedictine Order was introduced into England by Dunstan, when he became superior of Glastonbury Abbey, in the tenth century. The founder of the Dominican Order, was a man named Dominic, born at Calahorra, in Old Castile, A.D. 1170. He was employed by Pope Innocent the Third to convert the Albigenses; but failing in his endeavours, he joined in the horrible persecution carried on against them; and for his zeal in the cause, he was, after his death, A.D. 1221, canonized, (that is, ordered to be called a saint) by the Pope. The founder of the Franciscan Order was born at Assisi, in a part of Italy called Umbria, A.D. 1182; and was after his death canonized, and called St. Francis d'Assisi. He was the son of a merchant, and had in his youth led a wild and dissipated life: but on recovering from a dangerous illness, he became enthusiastically devout; retired into solitude; and underwent every species of penance and mortification; so that his family thought he had gone mad. He gave up all claim to his father's property, and took a vow of poverty. Being looked upon as a saint, many joined him, and he drew up rules for them to observe; and these rules being approved of by Pope Innocent the Third, the order of Franciscan Friars was established, and its members increased rapidly. St. Francis d'Assisi was, as well as St. Dominic, a zealous persecutor of the Albigenses and Waldenses. St. Francis made an unsuccessful attempt to convert the Sultan, or sovereign of Turkey, and then returned to Assisi, where he died, A.D. 1226: he was canonized four years later, by Gregory the Ninth. It has been said, that the members of the Dominican and Franciscan Orders were called friars, instead of monks. The difference between the two classes was, that the friars rejected the possession of all worldly wealth, and depended entirely for their subsistence upon what they could collect from the pious, in their wanderings about the country. On this account, they were also called "Mendicants," that is, "beggars." There were four orders of these Mendicant Friars: the Dominicans, or Black Friars; the Franciscans, or Grey Friars, sometimes called "Frères Mineurs" (Lesser Friars), or Minorites; the Augustines, or Mendicants, properly so called; and the Carmelites, who claimed their origin from the prophet Elijah. Before we leave this subject, we must mention that there were also religious houses, called nunneries and convents, for females: the inmates were called nuns, and there were various orders of them, distinguished from each other by some differences in their rules and discipline. But all monks, friars and nuns were bound by their vows never to marry, nor leave their retirement; and to be in all things obedient to their superior. When the Court of Inquisition was set up in Spain, it was directed to pay particular attention to the conduct of the Jews, as the clergy had found out that their change of religion was generally only a pretence; and therefore the Pope exhorted all Christian princes to bring them to punishment. Great numbers of the Jews, terrified at the fate which awaited them, gave up the observance of their own rites and ceremonies, and submitted to any penance or punishment appointed by the clergy: but many of these unhappy creatures were put to death, even after they had confessed Jesus Christ to be the Messiah: others were imprisoned for a long time, and when set at liberty, were obliged to wear two red crosses on their upper garment, which was considered as an acknowledgment that they deserved to be burnt. Property was, of course, seized; and besides their persecution by the Inquisition, the populace oppressed and ill-used them, so that their condition was as miserable as possible. The sufferings of the Jews whom Ferdinand drove out of Spain, were most extraordinary. The greater part embarked on board ships, some of which, from being too heavily laden, sunk, and all on board were drowned; some of the ships are said to have been burnt; some were wrecked on foreign shores, where the miserable passengers died of want. The master of one ship determined to murder all his passengers, in order, as he said, to avenge the death of Christ, whom their ancestors had crucified: the Jews, aware of his design, reminded this bad man, that one doctrine of Christianity was, that Christ desired the salvation, and not the death of sinners; but the master, instead of feeling how little his conduct was like what a Christian's ought to be, caused the Jews to be stripped, and landed on the coast of Africa, where he left them. Some of these poor creatures were destroyed by wild beasts; some died of hunger; but some were saved by the master of another vessel. Some of the Jews, on leaving Spain, sailed direct to the city of Fez, in Africa; but the inhabitants cruelly refused to admit them into the city, and they, too, died of want. Another party sailed to Genoa, which was at that time suffering from a scarcity of food, so that provisions were very dear: the inhabitants, seeing the miserable condition of the Jews, who had no money to buy food, met them with a cross in one hand and in the other bread, which they refused to give to any one who would not first worship the cross. Many who had hitherto resisted all temptation to conform to Christian worship, could hold out no longer, and did what was required of them. The way in which Ferdinand had treated the Jews, was greatly blamed; and many nations expressed their astonishment, that the king should have so little regard to his own interest, as to banish a people, whose skill in money matters was so useful to the country. This very skill enabled the Jews to disappoint the avarice of the king; for they had managed to send the greater part of their wealth safely out of the country, and consequently Ferdinand got much less money from them than he had expected. Meantime his subjects felt the loss of Moors and Jews, and the nobles complained that their towns were deserted and ruined. Many of the Jews on leaving Spain, went into Portugal, where their brethren had done good service to the king, by bringing him accounts of the coasts of the Red Sea; and also by helping his subjects to discover the way of reaching India, by sailing round the southern point of Africa. But notwithstanding the services of the Jews already in Portugal, the king only allowed the fugitives from Spain to enter his dominions, on condition of their paying a sum of gold, with an understanding, that on a certain day fixed, they must either leave Portugal again, or be sold as slaves: on his part, the king promised to provide ships to take them wherever they wished to go. When the time came, the king really wished to keep his promise; but his orders were not obeyed, and the Jews who were about to sail, were so barbarously used by the seamen, that they chose rather to be sold as slaves than to put themselves into the power of such ruffians. The next king of Portugal had pity on the Jews, and set them free from slavery; but afterwards, in order to gain favour with Ferdinand and Isabella, he ordered the Israelites to leave the kingdom on a certain day, after which, all who remained would be again treated as slaves. But the king did not like the idea of expelling such a number of skilful and industrious people, and he determined at least to keep all the children under fourteen years of age, and have them baptized and brought up as Christians. When, therefore, the time of departure drew near, he forbade the Jews to embark from any port except Lisbon; and when they came to that city, the king's officers seized their children, and dragged them away from their parents. We may imagine what a dreadful scene this was! Many, in despair, rather than give their children up, killed them and then put an end to their own lives. Besides this, the king contrived to delay their embarkation so much, that the day fixed passed away before they had sailed, and consequently they became slaves. In utter despair, these poor creatures now agreed to become Christians, in order to recover their liberty, and their children. But such Christianity could only be a pretence; and their enemies, suspecting this, watched them narrowly. The least sign of their observing any of the rites and ceremonies of the Jewish religion, or of their preferring the Law of Moses to the Gospel, exposed them to the horrible cruelties of the Inquisition. Shame upon Christians, who could thus treat their fellow creatures! and instead of trying to win them over by Christian love, could thus render the very name of Christian more and more hateful to them. Chapter XIV.--SEPARATION IN THE CHURCH. The events which have been noticed in Spain and Portugal, extended well into the sixteenth century, and thus belong to modern history; for the fifteenth is the last of the ten centuries known in history as "the Middle Ages," during which, as we have seen, the sufferings of the Jews were very terrible. It is impossible here to give a particular account of this persecuted race in all countries, during the centuries that have since elapsed. In the sixteenth century took place that important movement in the Christian church, spoken of in history as "the Reformation." In speaking of the Inquisition, allusion has been made to the feelings of mistrust and opposition, which had arisen in regard to the Pope, and the Church of which he claimed to be the head. By the beginning of the eleventh century, the Papal power, or power of the Popes, was far greater than that of any sovereign; and kings were obliged to acknowledge and submit to it, because in case of any dispute, their subjects would probably have obeyed the Pope rather than their own sovereigns. Nor was this extraordinary, since the people were led by the priests to believe, that they could not possibly be saved, unless they obeyed the Pope in everything; and that on the other hand, he could forgive their sins, and ensure their salvation. Thus was the Pope put almost into the place of God. This naturally produced evil consequences, and for more than two centuries the corruptions of the Church of Rome went on increasing: the real doctrines and truths of the Gospel were more and more forgotten, and its precepts disobeyed; so that wickedness seemed everywhere triumphant. Such a sad state of things led many to think, that as the Pope and his clergy were not teaching the truth as contained in the Scripture, some reform was greatly needed. This feeling once roused, spread rapidly; and in the beginning of the sixteenth century, it was strengthened and confirmed by the preaching of a German, called Martin Luther. Luther was born in A.D. 1483, at Eisleben, in Lower Saxony: wishing to devote himself to a religious life, he entered a monastery of Augustines. His fondness for learning caused him to be appointed as a teacher in the new University of Wittemberg: but his studies soon taught him that the church to which he belonged, had departed very far from Gospel truth and practice; and a journey to Rome showed him so much that was wrong in the lives and conduct of her clergy, as quite to destroy all his reverence for the Pope. His own mind being thus made up, Luther boldly declared his convictions; and taught that all who wished to be saved by Jesus Christ, must make a great change in their religious opinions and practice; and instead of blindly obeying the Church of Rome, must strive to worship God as the Apostles and early Christians had done; for this purpose he urged every individual to read and study the Holy Scriptures, which the Pope did not permit any member of his Church to do. People of all ranks listened to Luther's words; and many determined no longer to submit to the Pope's dictation, but to purify the Church, by extirpating the errors which had one after another crept into her doctrines and practice, so as to restore her to her original condition of a scriptural Church. Whole nations now shook off the authority of the Pope, and became separate branches of the One Catholic or Universal Church established by the Apostles, and of which Jesus Christ is the true and only head. In A.D. 1517, when Henry the Eighth was King of England, such a branch was established in our own country, and called "the Church of England"; whilst to that branch over which the Pope still rules, we give the name of "the Church of Rome." All the works of man are liable to error, and in this great separation from the Church of Rome, some mistakes were probably made; nor were all who advocated the changes actuated by holy and religious motives. But whatever mistakes may have been made, we find in the teaching of the Church of England the way of salvation. All of us who have been baptized into this Church, must ever remember with thankfulness that we belong to a Church which bids us take the Holy Scripture as our rule of life. As members of such a Church, let us always strive to act up to our baptismal vows, carefully studying all the articles of the Christian faith, that we may hold them fast; and that our faith may be firm and lively: let us renounce the world, the flesh, and the devil, constantly striving against sin in every form, so that we may truly keep the commandments and precepts of God: loving Him with all our hearts, and our neighbour as ourselves, for His sake. If we are thus true and worthy members of the Church Militant upon earth, we shall, through the atonement and mediation of Jesus Christ, be hereafter received into His Church triumphant in Heaven. Before we go on, it will be well to say a few words as to the word "Protestant," often applied both to Churches and individuals who have separated from the Church of Rome. To "protest," means to "object to," to "declare against." "Protestant," therefore, only means one who objects to anything, or declares against it; and so the word came to be applied to those, who so objected to the errors and false doctrines of the Church of Rome (which claimed for itself alone the title of Catholic), as to separate from it, and establish a reformed branch. In _this_ sense the Church of England may be called _Protestant_; but we must never give up our claim of being a true and pure branch of the Holy Catholic and Apostolic Church, of which Jesus Christ is the Head. The separation from the Church of Rome was not effected in any country without great struggles; many battles were fought, and many crimes committed, under pretence of religion, on both sides. Luther died in 1546, having lived to see the doctrines he had taught, too firmly established ever to be overthrown by the opposition of the Pope and his supporters, who made great efforts to bring all men back to the Church of Rome. Mary, the daughter of Henry the Eighth, who became Queen of England on the death of her brother Edward the Sixth, A.D. 1553, tried hard to make her subjects submit again to the Church of Rome, and many were burnt to death for refusing to do so. Elizabeth, who succeeded her sister Mary in 1558, was zealous for the doctrines opposed to the Papal teaching; and in her time the Church of England was firmly established in this country, though many Englishmen have never joined it, and continue to this day to be Roman Catholics, as we call those who belong to the Church of Rome, to distinguish them from those who have renounced her errors; for we all claim to be Catholics, as members of the Catholic or Universal Church of Christ. Many, too, in our own times have unhappily forsaken the Church of their forefathers, and joined that of Rome. Let us watch and pray, that we fall not into such grievous error. The Reformation relieved the Jews from much active persecution, but, on the other hand, Luther declared, that no Christian might even employ a Jewish physician; for as the whole race lay under the curse of God, they ought not to cure those who were the children of God: the Jews naturally detested Luther, by whose advice many Christian princes in Germany, refused to receive them into their dominions. The chief persecution against the Israelites in Europe during this century, arose from their being falsely accused of causing a fire that did great damage in Bohemia. In Persia they suffered much from one of the kings, who was resolved to make them embrace the Mahometan faith. The Jews at this time, seem to have enjoyed more peace in Egypt, Abyssinia, and other parts of Africa, than in any other countries in the world. They became numerous, wealthy, and powerful at Cairo, and also in Morocco, from whence one of them was sent as ambassador to the united provinces of Holland, in the beginning of the seventeenth century. Although the King of Portugal had banished the Jews from his European dominions, he allowed them to settle at Goa and other places, which then belonged to him in the East Indies: but, unfortunately, after some years, these Jews allowed themselves to be deceived by a pretended Messiah. The news spread to Portugal where some of the Israelites, who had become Christians, showed such joy at the intelligence, as to make it clear that they still clung to their old faith, and were Christians only in name. The Inquisition, therefore, interfered, and all Jews living in such parts of the East as were subject to the King of Portugal, were forced either to become Christians, or to leave the country. The Jews had now been shut out of England for about 350 years; but when, after the murder of king Charles the First, Cromwell became ruler under the name of Protector, A.D. 1654, he, seeing the benefit which Holland had gained by allowing this persecuted race to settle in that country, was anxious to bring their industry and their riches back into Great Britain. At his request, the Parliament allowed Manasses Ben Israel, who was greatly looked up to by the whole Jewish people, to come to England, to beg permission for his countrymen to return: but the idea was so displeasing to the people in general, and was so strongly opposed by some persons of ability and learning, that Cromwell was unwillingly obliged to dismiss Manasses, without giving him any positive answer. Some of his countrymen, however, did venture into England, where they were left in peace, and allowed to reside together in a certain part of London: but no laws were made for their protection, though they were ready to pay large sums for any such marks of favour. Unfortunately for Cromwell's project of re-establishing the Jews in England, a deputation arrived from the Asiatic Jews, for the purpose of making out that Cromwell was the Messiah. This made the Protector very angry; and when the object of these Jews became known, it excited so much indignation throughout the country, that they were obliged to leave the kingdom in all haste. This incident greatly increased the feelings of prejudice and dislike, with which the children of Israel were regarded. When Charles the Second was restored to the English throne, A.D. 1660, he, being greatly in want of money, sold to the Jews permission to settle in England, and their numbers increased greatly in consequence. James the Second, who in 1685 succeeded his brother Charles, also favoured the Jews; and during this seventeenth century, they also regained a footing in France, from whence they had been finally banished in 1394, though, as has been said, some Jews were always to be found in different parts of that kingdom. The first place in which they were now permitted to reside and carry on trade, was Bordeaux; they were also allowed to buy estates in France. Chapter XV.--SEVENTEENTH AND EIGHTEENTH CENTURIES. The most curious event connected with the Jews in the seventeenth century is the history of the impostor, Zabathai Tzevi, who was born in Syria, of poor Jewish parents; and being gifted with wonderful talents and great powers of learning, was enabled to take advantage of the ignorance and credulity of his countrymen. Towards the close of the century, there was a general idea amongst the Jews, that some wonderful event was about to take place, and all sorts of strange tales were told, and believed: amongst others, it was related that a ship had reached the coast of Scotland, filled with sailors who could speak nothing but the Hebrew language; that the sails of this ship were made of the most beautiful silk; and that upon them were embroidered the words, "The Twelve Tribes of Israel." Tzevi immediately took advantage of so favourable an opportunity, proclaimed himself to be the Messiah, and promised the Jews a glorious kingdom, in which they should enjoy peace and prosperity. He pretended to work miracles, and reproached some of his followers with wilful blindness, because they would not own that they had seen him rise up into the air! The multitude believed in Tzevi, but many of the better instructed and more intelligent Jews condemned him as an impostor, and would gladly have put him to death, could they have done so. After visiting Greece and Alexandria, Tzevi went to Gaza, where he persuaded a celebrated Jew, named Nathan Levi, to act as his forerunner. Tzevi and Levi then went to Jerusalem, and actually named a time when the Jews should recover their kingdom by the conquest of the Sultan, who then held it in subjection. Some of the more sensible among the Jews, saw that such folly could lead only to their own destruction, and therefore they condemned Tzevi and his forerunner, to be put to death as impostors; but they went off to Constantinople: the Jews there had, however, been warned not to listen to them, and they therefore proceeded to Smyrna. Here Tzevi received presents from the Jews of many countries; and although the Jewish Council at Smyrna condemned him as an impostor, his party was too numerous and powerful for any active steps to be taken against him. At length Tzevi having, as he said, received the command of God to do so, went again to Constantinople, where, by the Sultan's orders, he was seized and cast into prison; but this event did not in any way shake the faith of his followers, who firmly believed that it was not in the Sultan's power to put him to death. When he was questioned by the Sultan's ministers, Tzevi declared that he had only called himself the Messiah, because his nation had forced him to do so: his life was therefore spared, and although he was kept in prison, all who chose were allowed to visit him. He remained a prisoner for some months, visited by the infatuated Jews from all parts, who still persisted in looking upon him as the Messiah; but as the Turks made all these Jews pay for the privilege of visiting Tzevi, they did not interfere with the attentions and honours paid to him. In the height of his fame he was visited by a learned Jew from Poland, who wanted to be admitted in some manner to share his honours: this, Tzevi was by no means inclined to allow, and the two men quarrelled. In revenge, the Polish Jew told the Sultan that Tzevi was a dangerous impostor, who was plotting to overthrow the Turkish dominion: upon this, the Sultan ordered that he should be set up as a mark for his archers to aim at, and that if he escaped unwounded, it would be a proof that he was not an impostor. Tzevi naturally had no mind to submit to such a trial of his truth, and therefore he at once confessed himself to be an impostor; and when he found that this was not now enough to save his life, he became a Mahometan, declaring that he had long wished to do so. This step filled his followers with grief and horror. Tzevi lived for many years at Constantinople, and became a learned and zealous Mahometan: he still declared himself to be the appointed deliverer of the Jews, but told them that he should not be able to prevail with the Almighty to restore them as a nation to the Holy Land, until they gave up the Law of Moses and followed that of Mahomet, as he had done. Multitudes did actually, in consequence, go to Constantinople, and there declare themselves to be followers of the false prophet Mahomet. By this means, Tzevi hoped to keep his influence over the Jews, and at the same time remain in favour with the Turks; but all his impiety and wickedness soon met with just punishment, for, for some cause or other, he was beheaded by order of the Sultan. During the eighteenth century, the condition of the Jews improved greatly throughout Europe. No more dreadful persecutions took place; and though the prejudices of the people often led them to treat the Jews with contempt and ridicule, and to annoy them in many ways, still the laws of the different countries in which they lived, did more or less, protect the Hebrew race from real injuries and violence. In the middle of the eighteenth century there were nine synagogues in Rome, and also an academy for the instruction of youth: the Jews in this city seem to have exercised some authority over their brethren in other parts of Italy, who consulted them upon all important matters, and paid great respect to their advice. There are now great numbers of Jews in Rome, who are all obliged to dwell together in one part of the city, called the Ghetto. The King of Naples, in the eighteenth century, granted such great privileges to the Jews, as to make the Roman Catholics very uneasy; but in spite of the remonstrances of the clergy, he persevered in this course, until the Jews, by their ill conduct, forced him to make a change. In Spain and Portugal during this century, there were a great many Jews who, according to the permission granted them by the Talmud, _pretended_ to be Christians, and as such, filled various offices in the state, and even performed the functions of priests in the Roman Catholic Church. Outwardly they were zealous Roman Catholics; inwardly they were Jews: so that it has been said, that whenever a house was more than usually furnished with crucifixes, images of the Virgin and of the Saints, relics and lamps, the inhabitants were sure to be Israelites in heart. By pretending great zeal for the Christian religion which they detested, these dissemblers generally escaped detection; though from time to time some of them did fall into the hands of the Inquisition. Jews can now live openly and unmolested in Spain and Portugal: they claim to be descended from the tribe of Judah, and declare that many of their ancestors went into those countries, at the time of the captivity, more than two thousand years ago! For these reasons, the Spanish and Portuguese Jews think themselves superior to those in other countries, and will not allow of marriages with them. The daughter of a Portuguese Jew having married a Jew of Berlin, the parents of the bride put on mourning for her as if she had been dead, which she was to them, as they never would see or hear of her again: they renounced her for ever. After the revolution in France towards the end of the eighteenth century, when the king Louis the Sixteenth was murdered, the Jews were allowed all the privileges of citizens, on condition of taking an oath of obedience to the Government of the country. Their numbers then increased amazingly in France. In Germany also, during this century, the Jews gained many privileges from the Emperors. In short, the children of Israel were now everywhere protected by the laws, though they were still often robbed of their property, ridiculed and scoffed at, and employed in the lowest work. At Frankfort, as in Rome, the Jews rich and poor, are all obliged to live in one quarter of the town: this consists of a long street, with high walls at the backs of the houses, to separate them from those parts in which the Christians dwell. Zealous Christians have often formed plans for the conversion of the Jews; not, as formerly, by violence, but in a manner more suitable to the spirit of the Gospel; that is, by endeavouring to convince them that Jesus Christ was indeed the Messiah prophesied of in the Holy Scriptures, and that they must look for no other, until in the end of the world He shall come again in glory, to judge both the quick and the dead. These efforts have met with some little success, but still there are an immense number of Jews. One of these converts to Christianity in the middle of the eighteenth century, was a young man named Moses Marcus, whose parents, rich Jews of London, had him carefully instructed in Hebrew and Chaldee, and in all the learning of their people. When he was old enough, he was sent from England to finish his education at Hamburg, and there became acquainted with some clergymen of what was called the Reformed Church,--that is, a branch of the Church which had given up many of the doctrines and practices of the Church of Rome. With these clergymen, Marcus frequently talked of the difference between the religion of the Christians and that of the Jews. By their advice he studied the Scriptures of the New Testament, and became thereby convinced that Jesus Christ was indeed the Messiah. Mean time the father of Marcus had been to India, and when he returned to England he sent for his son, then about twenty years old. On his arrival, the young man at once told his father of the change which had taken place in his religious feelings and opinions. His father received this intelligence with the greatest displeasure, and spared neither threats nor promises to induce the young man not to desert the synagogue. But the faith of Marcus had been strengthened by conversation with clergymen of the Church of England, and therefore, disregarding all threats and promises, he persevered, even at the risk of his life, and was baptized: soon afterwards, he published a work explaining his reasons for becoming a Christian; pointing out the fulfilment of prophecy in the person of Jesus Christ; and showing how many absurdities and contradictions were contained in the Talmud. Chapter XVI.--CONCLUSION. Of late years many privileges have been granted to the Jews in England, and many societies have also been formed, for the purpose of trying to prove to them from their own Scriptures, that the promised Messiah, _has_ accomplished His work, and that the Christian religion should now take the place of the Jewish Dispensation,--that the two are but in fact, only two parts of one religion,--that the Jewish Dispensation, the Law, the Covenant of Works, was designed to prepare mankind for the Coming of the Messiah,--and that, as that event has taken place, we are now living under the Christian Dispensation, the Gospel, the Covenant of Grace. Some have believed; but many, alas! believe not, and still cling to their old faith. At the present time, no persecution is carried on against the Hebrew race, and Jews are to be found in all parts of the world, having free liberty to observe the rites and ceremonies of their own religion, as far as they can do so. Their manners and customs, and their mode of observing the ceremonies of their religion, differ in different countries; but all agree in denying that Jesus Christ was the Messiah. One thing we must remark about the higher class of Jews in the present day--they are very charitable, not to their own people only, but also to Christians, helping even to support Christian schools. It is said that there is in these days a growing feeling amongst the Jews, that the Messiah must have come unobserved by them. Let us pray, that through this feeling, they may be led to see and acknowledge, that Jesus of Nazareth is indeed that Messiah. Great efforts have been made, and are still being made, for the conversion of the Jews, but with little success at present. The time is not yet come for them to be brought into the fold, and made one flock with the Christians, under one Shepherd, Jesus Christ our Lord. But the time _will_ come, when by some means or other, the Lord God Almighty will do this thing, for the Scriptures contain very many prophecies as to the restoration of the Children of Israel to the favour of God. The Scripture predictions of future happiness for the Jews, _will_ as surely be fulfilled, as those _have been_, which foretold the miseries that have fallen upon the once chosen people of God. The whole history of this remarkable nation, the chosen people of God, warns us in a most forcible manner of the evil of sin, which made the Almighty at last cast off the people whom He had so loved, and whose sins He had so long borne with. Let us learn from this, that sin persisted in will bring destruction upon any people; though, for the Lord Jesus Christ's sake, those who repent of it and forsake it, shall be forgiven. The history of the Jews gives also the clearest proofs of the truth of prophecy. To go no further than Moses, let us see how exactly his words have been accomplished in the sufferings of the Jews. His prophecies, fulfilled in part when the children of Israel and Judæa were carried into captivity, also describe most truly the circumstances of the Jews, since the destruction of Jerusalem by Titus, A.D. 72, put a final end to their existence as a nation. Moses says, "And the Lord shall scatter thee among all people from one end of the earth even to the other." In the sketch which has been given of the Jews, we have read of them as being found in all parts of the known world. Again, their condition, as described by Moses, "Thou shalt only be oppressed and spoiled evermore," exactly agrees with all that has been said of them. We have seen that, in the East as well as in the West, they have been continually "oppressed" by the cruel laws and heavy taxes of the rulers of the various countries in which they sought refuge, as well as by the violence of the people, who have repeatedly "oppressed" them in every way, robbed them, "and spoiled" them of all their possessions. Again Moses says, "The Lord will make thy plagues wonderful, even great plagues, and of long continuance." No people have ever suffered so much as the Jews: their "plagues," or calamities, have indeed been wonderfully great, and of "long continuance," carried on, as we have seen, with little intermission through 1,700 years. Some of the calamities inflicted upon the Jews were especially foretold; for instance, "Thy sons and thy daughters shall be given unto another people"; and "Thou shalt be mad for the sight of thine eyes which thou shalt see." We have read that the children of the unhappy Jews were cruelly taken from them by force, and "given to another people," to be educated as Christians. Their despair on this and other occasions, when they saw that their children were likely to fall into the hands of their enemies, drove them to madness; and in their frenzy and despair, they often destroyed their families and themselves. They were indeed made "mad," by the sight which their eyes had seen. Again Moses tells them, "Thou shalt become an astonishment, a proverb and a by-word among all nations, whither the Lord shall lead thee." The amazing sufferings of the Jews, and their existence through them; their obstinate attachment to their own religion; and the manner in which they have constantly believed in impostors declaring themselves to be the Messiah,--must ever be an "astonishment" to all who read their history: and, whether justly or unjustly, their avarice, usury, and hard-heartedness, _did_ everywhere become a "proverb." Even now, if any person is peculiarly avaricious and miserly, it is not unusual to hear his neighbours say of him, "Oh, he is quite a Jew,"--meaning that he has those bad qualities ascribed to the children of Israel. In short, the name of Jew has been a "by-word," or term of reproach, signifying all that is bad; and the treatment of the poor creatures has been in accordance with such notions. Then again, rulers have forced them to wear marks on their clothes, and have made their condition as low and disgraceful as possible: the people have insulted and abused them, and treated them rather as brutes than as fellow creatures. Pagans, Mahometans, and, sad to say, Christians also, have alike persecuted them; making their very name a "proverb" and a "by-word," in every part of the world whither they have been scattered. That any Jews should be left, after all that this persecuted race has gone through, must ever appear truly wonderful. They have, as we have read, been massacred by thousands, and exposed to privations and sufferings, which might have blotted out their name from the face of the earth; yet they still exist. Let us once more refer to Moses, for the reason of this wonderful circumstance. "And yet...when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God." These words, and these only, explain _why_ their unprecedented sufferings have, contrary to all human expectation, failed to "_destroy_" the Jews "_utterly_." The prophet Jeremiah also, in regard to the Jews, says, "I am with thee, saith the Lord, to save thee; though I make a full end of all the nations whither I have scattered thee, yet I will not make a full end of thee." Since the Jews were first scattered amongst all nations, great changes have taken place amongst the kingdoms of the earth; old empires have been utterly destroyed, and new ones have risen in their place; a "full end" has been made to many of the Eastern nations, amongst whom the Jews were scattered; most, if not all, the nations of Europe have changed their masters, and become, as it were, new nations: but amidst all these changes, the race of Israel has ever remained a distinct people, a nation without a country, "a homeless race," clinging to the religion, laws, and customs of their forefathers. Many prophecies there are, pointing to great blessings still to come upon the Jews; and, as has been already said, they _will_ come as surely as the miseries foretold, have done: _how_ and _when_ these things will be, it is not for us to know, until the Lord shall perform his work of mercy, and take His chosen people again into favour. Mean time the exact fulfilment of prophecy, as shown by their history, has ever been regarded as one of the strongest proofs of the truth of the Christian religion: thus through the dispensation of the Almighty, the Jews have been made the means of strengthening the faith of others in those blessed Gospel truths, which unhappily for themselves, they still refuse to believe. It only remains for us to pray for the conversion and salvation of the Jews; and to ask God to pour out upon us the help of the Holy Spirit, that we may so truly believe all the articles of the Christian faith, as to practise the duties which the Gospel sets before us, and act always as the servants of the Lord Jesus Christ, whose followers and disciples we became at our baptism. LONDON: PRINTED BY E. J. FRANCIS, TOOK'S COURT, E.C. 
45195	----	[Illustration: THE MADONNA OF THE CHAIR, BY RAPHAEL IN THE PITTI PALACE, FLORENCE] THE BIBLE FOR YOUNG PEOPLE ARRANGED FROM THE KING JAMES VERSION WITH TWENTY-FOUR FULL PAGE ILLUSTRATIONS FROM OLD MASTERS [Illustration] The Century Co. NEW YORK Copyright, 1902, by THE CENTURY CO. _Published October 1902_ PRINTED IN U. S. A. PUBLISHERS' NOTE The Bible for Young People tells the sweet and simple stories of the Bible in the Bible language, omitting only genealogies and doctrines, and whatever is generally regarded as unprofitable to young readers. Moreover, it is so divided into subjects, forming complete stories, that the child will be interested in every part of it. The life of Jesus is put together in a continuous account taken from the four Evangelists; and while there are omissions and changes, the wording and spelling of the King James version remain the same. Verse divisions have been disregarded, and a totally new system of chapters introduced in place of the familiar ones, and it is hoped that this novelty will give fresh interest to the old book. One of the features which will be appreciated is the table of contents, giving the subject of each book and its subdivisions, so that one may readily turn to any Bible story of which he is in search. With great discrimination and sympathy, the compiler, Mrs. Joseph B. Gilder, has accomplished this task, and the book now stands as the embodiment of what is universally considered the best in the Bible for young people, "best" meaning here what is most suited to the minds of girls and boys and appropriate to their moral range. [Illustration] TABLE OF CONTENTS PART I THE OLD TESTAMENT BOOK I--THE BEGINNINGS CHAPTER PAGE 1 THE CREATION OF THE WORLD 3 2 THE CREATION OF ADAM AND EVE 5 3 THE SIN OF ADAM AND EVE 6 4 THE MURDER OF ABEL 7 5 THE FLOOD 8 6 THE ARK RESTS ON ARARAT 10 7 THE TOWER OF BABEL 11 BOOK II--ABRAHAM AND ISAAC 8 THE CALL OF ABRAM 13 9 DESTRUCTION OF SODOM 17 10 HAGAR AND ISHMAEL 19 11 ABRAHAM'S SACRIFICE 20 12 THE DEATH AND BURIAL OF SARAH 21 13 HOW REBEKAH BECAME ISAAC'S WIFE 22 BOOK III--JACOB AND JOSEPH 14 JACOB AND ESAU 26 15 JACOB AND RACHEL 29 16 JACOB AND LABAN 32 17 MEETING OF JACOB AND ESAU 34 18 THE BIRTH OF BENJAMIN 36 19 JOSEPH AND HIS BRETHREN 38 20 JOSEPH BEFORE PHARAOH 41 21 THE FAMINE 43 22 BENJAMIN BROUGHT TO JOSEPH 45 23 ISRAEL GOES DOWN INTO EGYPT 49 24 THE DEATH OF JACOB 51 25 THE BURIAL OF JACOB 53 BOOK IV--MOSES AND THE DELIVERANCE FROM EGYPT 26 THE FINDING OF MOSES 55 27 THE BURNING BUSH 57 28 THE ISRAELITES IN BONDAGE 59 29 THE PLAGUES OF BLOOD AND FROGS 61 30 THE PLAGUES OF LICE, FLIES, MURRAIN, AND BOILS 63 31 THE PLAGUE OF HAIL 64 32 THE PLAGUES OF LOCUSTS AND DARKNESS 65 33 THE TENTH PLAGUE: THE FIRST-BORN OF EGYPT SLAIN--THE PASSOVER 67 34 THE ISRAELITES GO UP OUT OF EGYPT 69 35 THE OVERWHELMING OF THE EGYPTIANS 70 36 THE SONG OF MOSES 72 BOOK V--ISRAEL IN THE WILDERNESS 37 THE ISRAELITES FED WITH MANNA 74 38 MOSES BRINGS WATER FROM THE ROCK--MOSES AND HIS FATHER IN LAW 76 39 THE LAW GIVEN FROM MOUNT SINAI 78 40 MOSES CALLED UP INTO THE MOUNT 80 41 A TABERNACLE AND THE PRIESTHOOD 81 42 THE PEOPLE WORSHIP THE GOLDEN CALF 84 43 THE SECOND SET OF TABLES 86 44 THE SETTING UP OF THE TABERNACLE 88 45 THE DAY OF ATONEMENT 89 46 THE PEOPLE ARE COMMANDED TO BE HOLY 90 47 THE FEASTS OF THE LORD 91 48 THE SEVENTH YEAR AND THE YEAR OF JUBILE 93 49 THE NUMBERING OF THE PEOPLE 94 50 THE OFFERINGS OF THE PRINCES--THE CHILDREN OF ISRAEL JOURNEY 95 51 THE PEOPLE MURMUR 96 52 MIRIAM'S LEPROSY 98 53 THE SPIES SENT OUT 99 54 THE ISRAELITES REBEL, AND ARE TURNED BACK TO WANDER IN THE WILDERNESS 100 55 THE REBELLION OF KORAH 102 56 AARON'S ROD 104 57 THE BRAZEN SERPENT 106 58 BALAK AND BALAAM 106 59 THE ISRAELITES NUMBERED THE SECOND TIME 111 60 THE DEATH OF MOSES 113 BOOK VI--JOSHUA AND THE CONQUEST OF PALESTINE 61 RAHAB CONCEALS THE SPIES 119 62 THE ISRAELITES PASS OVER JORDAN 121 63 THE SIEGE OF JERICHO 123 64 THE TRESPASS OF ACHAN 125 65 THE CAPTURE OF AI 126 66 THE CRAFT OF GIBEONITES 128 67 JOSHUA CONQUERS THE KING OF CANAAN 130 68 JOSHUA DIVIDES THE LAND 131 69 THE PEOPLE RENEW THE COVENANT 134 70 THE ISRAELITES FORSAKE GOD 136 71 DEBORAH AND BARAK DELIVER ISRAEL 138 72 GIDEON IS SENT TO DELIVER ISRAEL 139 73 JEPHTHAH AND HIS DAUGHTER 143 74 SAMSON 144 75 THE STORY OF RUTH 148 BOOK VII--SAMUEL AND SAUL 76 SAMUEL 153 77 THE PHILISTINES TAKE THE ARK 155 78 THE ISRAELITES DESIRE A KING 157 79 SAUL ANOINTED KING 158 80 SAUL REJECTED FOR DISOBEDIENCE 160 81 DAVID CHOSEN KING 162 82 DAVID CONQUERS GOLIATH 163 83 DAVID AND JONATHAN 165 84 SAUL PURSUES DAVID 169 85 DAVID SPARES SAUL'S LIFE THE SECOND TIME 171 86 SAUL CONSULTS THE WITCH OF EN-DOR 173 87 THE DEATH OF SAUL 174 BOOK VIII--DAVID THE KING 88 DAVID ANOINTED KING 176 89 DAVID BRINGS THE ARK TO ZION 178 90 DAVID SENDS FOR MEPHIBOSHETH 178 91 DAVID TAKES THE WIFE OF URIAH 179 92 THE REVOLT OF ABSALOM 181 93 THE DEATH OF ABSALOM 185 94 DAVID BROUGHT BACK TO JERUSALEM 187 95 DAVID'S CHOICE 188 BOOK IX--SOLOMON THE KING 96 SOLOMON ANOINTED KING 190 97 DEATH OF KING DAVID 192 98 SOLOMON'S JUDGMENT 193 99 THE BUILDING OF THE TEMPLE 194 100 THE DEDICATION OF THE TEMPLE 196 101 THE QUEEN OF SHEBA 200 102 SOLOMON'S RICHES--HE FORSAKES THE LORD 200 BOOK X--THE DIVIDED KINGDOM 103 REHOBOAM--THE REVOLT OF THE TEN TRIBES 203 104 THREE KINGS OF JUDAH 206 105 THE WICKED KINGS OF ISRAEL 207 106 ELIJAH 208 107 ELIJAH AND THE PROPHETS OF BAAL 209 108 THE STILL SMALL VOICE 211 109 SIEGE OF SAMARIA 213 110 NABOTH'S VINEYARD 214 111 JEHOSHAPHAT, KING OF JUDAH 216 112 AHAZIAH, KING OF ISRAEL 217 113 ELIJAH TAKEN UP TO HEAVEN 218 114 WAR WITH THE MOABITES 219 115 THE WIDOW'S OIL--THE SHUNAMMITE 220 116 NAAMAN HEALED--THE IRON SWIMS 222 117 BEN-HADAD, KING OF SYRIA, MAKES WAR ON ISRAEL 224 118 JEHU EXECUTES JUDGMENT ON THE HOUSE OF AHAB 227 119 JOASH, KING OF JUDAH 229 120 DEATH OF ELISHA 231 121 JOASH AND AMAZIAH 232 122 ISRAEL CARRIED AWAY CAPTIVE INTO ASSYRIA 234 123 SENNACHERIB INVADES THE LAND 235 124 HEZEKIAH'S SICKNESS 236 125 MANASSEH, AMON, AND JOSIAH 237 BOOK XI--THE CAPTIVITY AND THE RETURN 126 THE BABYLONIAN CAPTIVITY 241 127 THE RETURN 242 128 THE SECOND TEMPLE 243 129 EZRA GOES UP FROM BABYLON 245 130 THE BUILDING OF JERUSALEM 247 131 ESTHER'S REQUEST 250 132 THE ADVANCEMENT OF MORDECAI 254 BOOK XII--THE POETICAL BOOKS 133 JOB SMITTEN 258 134 JOB'S COMFORTERS 260 135 THE LORD REASONETH WITH JOB 272 136 PSALMS 276 137 PROVERBS 301 138 REMEMBER THY CREATOR 306 BOOK XIII--THE PROPHETS 139 PROPHECIES OF ISAIAH 308 140 PROMISES OF THE MESSIAH AND OF GOSPEL GRACE 311 141 GOOD TIDINGS 315 142 WORDS OF JEREMIAH 318 143 THE POTTER'S VESSEL 319 144 JEREMIAH IS PERSECUTED 320 145 EZEKIEL AMONG THE CAPTIVES 321 146 EVERY MAN JUDGED BY HIS OWN ACTIONS 322 147 THE VALLEY OF DRY BONES 323 148 DANIEL AND HIS THREE FRIENDS 324 149 NEBUCHADNEZZAR'S DREAM 325 150 THE THREE HEBREWS IN THE FURNACE 327 151 BELSHAZZAR'S FEAST 329 152 DANIEL IN THE LIONS' DEN 331 153 JONAH 332 154 ZECHARIAH'S PREDICTIONS CONCERNING CHRIST 334 155 MALACHI'S PROPHECY OF CHRIST 335 PART II THE NEW TESTAMENT BOOK I--THE BIRTH AND YOUTH OF JESUS CHAPTER PAGE 1 THE ANNUNCIATION 339 2 THE BIRTH OF JOHN THE BAPTIST 341 3 THE BIRTH OF JESUS CHRIST 342 4 SIMEON AND ANNA 343 5 THE WISE MEN OF THE EAST 343 6 CHRIST FOUND IN THE TEMPLE 344 7 JOHN BAPTIZES JESUS 345 BOOK II--THE PUBLIC MINISTRY OF JESUS 8 THE TEMPTATION IN THE WILDERNESS 347 9 DISCIPLES CALLED 348 10 THE FIRST MIRACLE 349 11 NICODEMUS COMES TO JESUS BY NIGHT 350 12 THE WOMAN OF SAMARIA 351 13 THE NOBLEMAN'S SON 352 14 JESUS PREACHES AT NAZARETH 353 15 THE MIRACULOUS DRAUGHT OF FISHES 353 16 JESUS HEALS THE SICK 354 17 THE APOSTLES CALLED 355 18 THE SERMON ON THE MOUNT 356 19 THE DAUGHTER OF JAIRUS 360 20 THE POOL OF BETHESDA 361 21 JESUS HEALS ON THE SABBATH DAY 362 22 THE CENTURION'S SERVANT AND THE WIDOW'S SON 363 23 THE WOMAN THAT WAS A SINNER 365 24 THE PARABLE OF THE SOWER 366 25 THE TARES, THE MUSTARD SEED, THE LEAVEN, ETC. 367 26 JESUS CALMS THE STORM 368 27 THE HERD OF SWINE 369 28 THE APOSTLES SENT FORTH 369 29 DEATH OF JOHN THE BAPTIST 370 30 MIRACLE OF THE LOAVES AND FISHES 370 31 JESUS WALKS ON THE SEA 371 32 JESUS THE BREAD OF LIFE 371 33 THE GREEK WOMAN'S DAUGHTER AND A DEAF AND DUMB MAN HEALED 373 34 JESUS FEEDS THE MULTITUDE A SECOND TIME 374 35 PETER CONFESSES CHRIST 375 36 THE TRANSFIGURATION 376 37 CHRIST TEACHES HUMILITY AND FORGIVENESS 377 38 JESUS AT THE FEAST OF TABERNACLES 378 39 THE LIGHT OF THE WORLD 380 40 THE GOOD SAMARITAN 382 41 THE LORD'S PRAYER AND OTHER SAYINGS OF CHRIST 383 42 JESUS LAMENTS OVER JERUSALEM 386 43 THE BLIND MAN AT THE POOL OF SILOAM 387 44 THE GOOD SHEPHERD 388 45 THE PARABLE OF THE WEDDING SUPPER 390 46 THE LOST SHEEP, THE LOST COIN, AND THE PRODIGAL SON 391 47 THE UNJUST STEWARD, THE RICH MAN, AND LAZARUS 392 48 THANKS AND PRAYER 393 49 JESUS RAISES LAZARUS 394 50 JESUS BLESSES THE CHILDREN 396 51 THE LABOURERS 397 BOOK III--THE LAST DAYS OF JESUS 52 JESUS GOES UP TO JERUSALEM 399 53 THE VOICE FROM HEAVEN 401 54 THE BARREN FIG TREE 402 55 PARABLE OF THE WEDDING FEAST 404 56 THE WIDOW'S MITE 405 57 THE DESTRUCTION OF THE TEMPLE AND THE END OF THE WORLD 405 58 THE LAST SUPPER 408 59 JESUS COMFORTS HIS DISCIPLES 410 60 THE TRUE VINE 411 61 JESUS PRAYS FOR HIS DISCIPLES 413 62 JESUS BETRAYED AND DENIED 415 63 JESUS CONDEMNED AND CRUCIFIED 417 64 THE RESURRECTION 420 65 APPEARANCES OF CHRIST AFTER THE RESURRECTION 422 66 THE ASCENSION OF CHRIST 424 BOOK IV--THE ACTS OF THE APOSTLES AND THE LIFE AND LETTERS OF PAUL 67 THE HOLY SPIRIT GIVEN 425 68 PETER AND JOHN CURE THE LAME MAN 426 69 ANANIAS AND SAPPHIRA 428 70 STEPHEN 429 71 SIMON THE SORCERER--THE ETHIOPIAN EUNUCH 430 72 THE CONVERSION OF SAUL 432 73 DORCAS 433 74 CORNELIUS 433 75 PETER IN PRISON 435 76 MISSION OF PAUL AND BARNABAS TO THE GENTILES 436 77 PAUL AND SILAS IMPRISONED 438 78 PAUL PREACHES AT THESSALONICA, ATHENS, AND CORINTH 440 79 GALLIO 441 80 A PART OF THE FIRST EPISTLE OF PAUL TO THE CORINTHIANS 442 81 DIANA OF THE EPHESIANS 444 82 A PART OF THE SECOND EPISTLE OF PAUL TO THE CORINTHIANS 445 83 A PART OF THE EPISTLE OF PAUL TO THE GALATIANS 446 84 A PART OF THE EPISTLE OF PAUL TO THE ROMANS 447 85 EUTYCHUS--THE ELDERS OF EPHESUS 449 86 PAUL GOES UP TO JERUSALEM 451 87 PAUL SENT UNTO FELIX 452 88 PAUL ACCUSED BEFORE FESTUS 454 89 PAUL SENT TO ROME 456 90 A PART OF THE EPISTLE OF PAUL TO THE EPHESIANS 458 91 A PART OF THE EPISTLE OF PAUL TO THE PHILIPPIANS 459 92 A PART OF THE EPISTLE OF PAUL TO THE COLOSSIANS 460 93 A PART OF THE EPISTLES OF PAUL TO TIMOTHY 461 94 A PART OF THE EPISTLE TO THE HEBREWS 462 BOOK V--LETTERS OF JAMES, PETER, AND JOHN 95 A PART OF THE EPISTLE OF JAMES 465 96 A PART OF THE EPISTLES OF PETER 467 97 A PART OF THE FIRST EPISTLE OF JOHN 469 98 JOHN TO THE SEVEN CHURCHES OF ASIA 470 99 THE THRONE AND THE LAMB 471 100 THE NEW JERUSALEM 474 [Illustration] [Illustration] LIST OF ILLUSTRATIONS THE MADONNA OF THE CHAIR, BY RAPHAEL _Frontispiece_ IN THE PITTI PALACE, FLORENCE From a carbon print by Braun, Clément & Co. FACING PAGE THE FLIGHT OF LOT, BY RUBENS 18 IN THE LOUVRE, PARIS From a carbon print by Braun, Clément & Co. THE BANISHMENT OF HAGAR, BY GUERCINO 20 IN THE BRERA, MILAN REBECCA AND ELIEZER, BY MURILLO 24 IN THE PRADO MUSEUM, MADRID From a carbon print by Braun, Clément & Co. JACOB'S LADDER, BY MURILLO 30 IN THE HERMITAGE MUSEUM, ST. PETERSBURG From a carbon print by Braun, Clément & Co. JOSEPH CONDUCTED TO PRISON, BY JACOPO CARRUCCI (CALLED JACOPO DA PONTORMO) 40 IN THE UFFIZI GALLERY, FLORENCE From a carbon print by Braun, Clément & Co. MOSES STRIKING THE ROCK, BY MURILLO 76 IN LA CARIDAD MUSEUM, SEVILLE THE INFANT SAMUEL AT PRAYER, BY SIR JOSHUA REYNOLDS 154 IN THE NATIONAL GALLERY, LONDON From a carbon print by Braun, Clément & Co. THE JUDGMENT OF SOLOMON, BY BONIFACIO VERONESE 194 IN THE ACADEMY OF FINE ARTS, VENICE DANIEL'S VISION, BY REMBRANDT 330 IN THE BERLIN MUSEUM JONAH CAST TO THE WHALE, BY NICOLAS POUSSIN 332 IN THE ROYAL GALLERY, WINDSOR THE VISITATION OF THE VIRGIN TO ST. ELIZABETH, BY ALBERTINELLI 340 IN THE UFFIZI GALLERY, FLORENCE From a carbon print by Braun, Clément & Co. THE ADORATION OF THE MAGI, BY FABRIANO 342 IN THE ACADEMY, FLORENCE From a carbon print by Braun, Clément & Co. THE BAPTISM OF CHRIST, BY FRANCIA 344 IN THE DRESDEN GALLERY From a carbon print by Braun, Clément & Co. THE MIRACULOUS DRAFT OF FISHES, BY RAPHAEL 356 IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON From a carbon print by Braun, Clément & Co. CHRIST HEALING THE SICK OF THE PALSY, BY VAN DYCK 368 IN THE POSSESSION OF KING EDWARD VII THE TRANSFIGURATION, BY RAPHAEL 376 IN THE VATICAN, ROME From a carbon print by Braun, Clément & Co. CHRIST DISPUTING WITH THE DOCTORS, BY LUINI 384 IN THE NATIONAL GALLERY, LONDON From a carbon print by Braun, Clément & Co. CHRIST CROWNED WITH THORNS, BY VAN DYCK 416 IN THE PRADO MUSEUM, MADRID From a carbon print by Braun, Clément & Co. THE DESCENT FROM THE CROSS, BY RUBENS 418 IN THE CATHEDRAL, ANTWERP From a carbon print by Braun, Clément & Co. THE ENTOMBMENT, BY TITIAN 420 IN THE LOUVRE, PARIS From a carbon print by Braun, Clément & Co. THE SUPPER AT EMMAUS, BY REMBRANDT 422 IN THE LOUVRE, PARIS From a carbon print by Braun, Clément & Co. THE DEATH OF ANANIAS, BY RAPHAEL 428 IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON From a carbon print by Braun, Clément & Co. ST. PAUL AT ATHENS, BY RAPHAEL 440 IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON From a carbon print by Braun, Clément & Co. PART I THE OLD TESTAMENT [Illustration] THE BIBLE FOR YOUNG PEOPLE BOOK I--THE BEGINNINGS CHAPTER I THE CREATION OF THE WORLD IN the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light. And God saw the light, that it was good: and God divided the light from the darkness. And God called the light Day, and the darkness he called Night. And the evening and the morning were the first day. And God said, Let there be a firmament in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament Heaven. And the evening and the morning were the second day. And God said, Let the waters under the heaven be gathered together unto one place, and let the dry land appear: and it was so. And God called the dry land Earth; and the gathering together of the waters called he Seas: and God saw that it was good. And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good. And the evening and the morning were the third day. And God said, Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days, and years: and let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. And God said, Let the waters bring forth abundantly the moving creature that hath life, and fowl that may fly above the earth in the open firmament of heaven. And God created great whales, and every living creature that moveth, which the waters brought forth abundantly, after their kind, and every winged fowl after his kind: and God saw that it was good. And God blessed them, saying, Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth. And the evening and the morning were the fifth day. [Sidenote: Genesis 1] And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so. And God made the beast of the earth after his kind, and cattle after their kind, and every thing that creepeth upon the earth after his kind: and God saw that it was good. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat. And to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat: and it was so. And God saw every thing that he had made, and, behold, it was very good. And the evening and the morning were the sixth day. [Sidenote: Genesis 2] Thus the heavens and the earth were finished, and all the host of them. And on the seventh day God ended his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and sanctified it: because that in it he had rested from all his work which God created and made. CHAPTER 2 THE CREATION OF ADAM AND EVE THESE are the generations of the heavens and of the earth when they were created, in the day that the LORD God made the earth and the heavens, and every plant of the field before it was in the earth, and every herb of the field before it grew: for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground. But there went up a mist from the earth, and watered the whole face of the ground. And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. And the LORD God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of knowledge of good and evil. And a river went out of Eden to water the garden; and from thence it was parted, and became into four heads. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it. And the LORD God commanded the man, saying, Of every tree of the garden thou mayest freely eat: but of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die. And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto Adam to see what he would call them: and whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found an help meet for him. And the LORD God caused a deep sleep to fall upon Adam, and he slept: and he took one of his ribs, and closed up the flesh instead thereof; and the rib, which the LORD God had taken from man, made he a woman, and brought her unto the man. And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed. CHAPTER 3 THE SIN OF ADAM AND EVE NOW the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? And the woman said unto the serpent, We may eat of the fruit of the trees of the garden: but of the fruit of the tree which is in the midst of the garden, God hath said, Ye shall not eat of it, neither shall ye touch it, lest ye die. And the serpent said unto the woman, Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil. And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the LORD God walking in the garden in the cool of the day: and Adam and his wife hid themselves from the presence of the LORD God amongst the trees of the garden. And the LORD God called unto Adam, and said unto him, Where art thou? [Sidenote: Genesis 3] And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. And he said, Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat? And the man said, The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. And the LORD God said unto the woman, What is this that thou hast done? And the woman said, The serpent beguiled me, and I did eat. And the LORD God said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel. Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return. And Adam called his wife's name Eve; because she was the mother of all living. Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them. And the LORD God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever: therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden Cherubims, and a flaming sword which turned every way, to keep the way of the tree of life. CHAPTER 4 THE MURDER OF ABEL [Sidenote: Genesis 4] AND Eve bare Cain, and said, I have gotten a man from the LORD. And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground. And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering: but unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell. And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him. And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother's keeper? And he said, What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now art thou cursed from the earth, which hath opened her mouth to receive thy brother's blood from thy hand; when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth. And Cain said unto the LORD, My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me. And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him. And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden. And Cain's wife bare Enoch: and he builded a city, and called the name of the city, after the name of his son, Enoch. And from Enoch was descended Lamech. And Lamech took unto him two wives: the name of the one was Adah, and the name of the other Zillah. And Adah bare Jabal: he was the father of such as dwell in tents, and of such as have cattle. And his brother's name was Jubal: he was the father of all such as handle the harp and organ. And Zillah, she also bare Tubal-cain, an instructer of every artificer in brass and iron. And Eve again bare a son, and called his name Seth: For God, said she, hath appointed me another seed instead of Abel, whom Cain slew. And to Seth, to him also there was born a son; and he called his name Enos. And from Enos was descended Enoch. And Enoch walked with God: and he was not; for God took him. And from Enoch was descended Methuselah, who lived nine hundred sixty and nine years, and had a son Lamech, whose son was Noah. CHAPTER 5 THE FLOOD AND it came to pass, when men began to multiply on the face of the earth, that GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And it repented the LORD that he had made man on the earth, and it grieved him at his heart. And the LORD said, I will destroy man whom I have created from the face of the earth; both man, and beast, and the creeping thing, and the fowls of the air; for it repenteth me that I have made them. But Noah found grace in the eyes of the LORD. [Sidenote: Genesis 6] Noah was a just man and walked with God. And Noah begat three sons, Shem, Ham, and Japheth. The earth also was corrupt before God, and the earth was filled with violence. And God looked upon the earth, and, behold, it was corrupt; for all flesh had corrupted his way upon the earth. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt pitch it within and without with pitch. And this is the fashion which thou shalt make it of: The length of the ark shall be three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A window shalt thou make to the ark, and in a cubit shalt thou finish it above; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die. But with thee will I establish my covenant; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of fowls after their kind, and of cattle after their kind, of every creeping thing of the earth after his kind, two of every sort shall come unto thee, to keep them alive. And take thou unto thee of all food that is eaten, and thou shalt gather it to thee; and it shall be for food for thee, and for them. Thus did Noah; according to all that God commanded him, so did he. And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female. Of fowls also of the air by sevens, the male and the female; to keep seed alive upon the face of all the earth. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth. And Noah did according unto all that the LORD commanded him. And Noah was six hundred years old when the flood of waters was upon the earth. [Sidenote: Genesis 7] And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, there went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah. And it came to pass after seven days, that the waters of the flood were upon the earth. In the six hundredth year of Noah's life, in the second month, the seventeenth day of the month, the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. And the rain was upon the earth forty days and forty nights. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; they, and every beast after his kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after his kind, and every fowl after his kind, every bird of every sort. And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life. And they that went in, went in male and female of all flesh, as God had commanded him: and the LORD shut him in. And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth. And the waters prevailed, and were increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high hills, that were under the whole heaven, were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered. And all flesh died that moved upon the earth, both of fowl, and of cattle, and of beast, and of every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land, died. And every living substance was destroyed which was upon the face of the ground, both man, and cattle, and the creeping things, and the fowl of the heaven; and they were destroyed from the earth: and Noah only remained alive, and they that were with him in the ark. And the waters prevailed upon the earth an hundred and fifty days. CHAPTER 6 THE ARK RESTS ON ARARAT AND God remembered Noah, and every living thing, and all the cattle that was with him in the ark: and God made a wind to pass over the earth, and the waters asswaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually: and after the end of the hundred and fifty days the waters were abated. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, which went forth to and fro, until the waters were dried up from off the earth. Also he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him into the ark, for the waters were on the face of the whole earth: then he put forth his hand, and took her, and pulled her in unto him into the ark. [Sidenote: Genesis 8] And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him in the evening; and, lo, in her mouth was an olive leaf pluckt off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days; and sent forth the dove; which returned not again unto him any more. And it came to pass in the six hundredth and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dry. And in the second month, on the seven and twentieth day of the month, was the earth dried. And God spake unto Noah, saying, Go forth of the ark, thou, and thy wife, and thy sons, and thy sons' wives with thee. Bring forth with thee every living thing that is with thee, of all flesh, both of fowl, and of cattle, and of every creeping thing that creepeth upon the earth; that they may breed abundantly in the earth, and be fruitful, and multiply upon the earth. And Noah went forth, and his sons, and his wife, and his sons' wives with him: every beast, every creeping thing, and every fowl, and whatsoever creepeth upon the earth, after their kinds, went forth out of the ark. And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt offerings on the altar. And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done. While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease. [Sidenote: Genesis 11] And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered. Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. But flesh with the life thereof, which is the blood thereof, shall ye not eat. And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein. And God spake unto Noah, and to his sons with him, saying, And I, behold, I establish my covenant with you, and with your seed after you; and with every living creature that is with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. And God said, This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. And God said unto Noah, This is the token of the covenant, which I have established between me and all flesh that is upon the earth. And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan. These are the three sons of Noah: and of them was the whole earth overspread. And Noah lived after the flood three hundred and fifty years. And all the days of Noah were nine hundred and fifty years: and he died. CHAPTER 7 THE TOWER OF BABEL AND the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. [Sidenote: Genesis 11] And the LORD came down to see the city and the tower, which the children of men builded. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth. [Illustration] [Illustration] BOOK II--ABRAHAM AND ISAAC CHAPTER 8 THE CALL OF ABRAM AND Abram was the son of Terah, who was descended from Shem. Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Abram and Nahor took them wives: the name of Abram's wife was Sarai; and the name of Nahor's wife, Milcah. But Sarai had no child. And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. And Terah died in Haran. Now the LORD had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. So Abram departed, as the LORD had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and the souls that they had gotten in Haran; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram passed through the land unto the place of Sichem, unto the plain of Moreh. And the Canaanite was then in the land. And the LORD appeared unto Abram, and said, Unto thy seed will I give this land: and there builded he an altar unto the LORD, who appeared unto him. And he removed from thence unto a mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD. And Abram journeyed, going on still toward the south. And there was a famine in the land: and Abram went down into Egypt to sojourn there; for the famine was grievous in the land. And it came to pass, when he was come near to enter into Egypt, that he said unto Sarai his wife, Behold now, I know that thou art a fair woman to look upon: therefore it shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife: and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister: that it may be well with me for thy sake; and my soul shall live because of thee. And it came to pass, that, when Abram was come into Egypt, the Egyptians beheld the woman that she was very fair: and the woman was taken into Pharaoh's house. And the LORD plagued Pharaoh and his house with great plagues because of Sarai Abram's wife. And Pharaoh called Abram, and said, What is this that thou hast done unto me? why didst thou not tell me that she was thy wife? Why saidst thou, She is my sister? so I might have taken her to me to wife: now therefore behold thy wife, take her, and go thy way. And Abram went up out of Egypt, he, and his wife, and all that he had, and Lot with him, into the south. And Abram was very rich in cattle, in silver, and in gold. And he went on his journeys from the south even to Beth-el, unto the place of the altar, which he had made there at the first: and there Abram called on the name of the LORD. [Sidenote: Genesis 12] And Lot also, which went with Abram, had flocks, and herds, and tents. And the land was not able to bear them: for their substance was great, so that they could not dwell together. And there was a strife between the herdmen of Abram's cattle and the herdmen of Lot's cattle. And Abram said unto Lot, Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we be brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou depart to the right hand, then I will go to the left. And Lot lifted up his eyes, and beheld all the plain of Jordan, that it was well watered every where, before the LORD destroyed Sodom and Gomorrah, even as the garden of the LORD, like the land of Egypt, as thou comest unto Zoar. Then Lot chose him all the plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the plain, and pitched his tent toward Sodom. But the men of Sodom were wicked and sinners before the LORD. [Sidenote: Genesis 13] And the LORD said unto Abram, after that Lot was separated from him, Lift up now thine eyes, and look from the place where thou art northward, and southward, and eastward, and westward: for all the land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for I will give it unto thee. Then Abram removed his tent, and came and dwelt in the plain of Mamre, which is in Hebron, and built there an altar unto the LORD. [And it came to pass that there was a battle in the vale of Siddim, by the Dead Sea: four kings fought against five. And among the five were the kings of Sodom and Gomorrah, where Lot dwelt.] And the vale of Siddim was full of slimepits; and the kings of Sodom and Gomorrah fled, and fell there; and they that remained fled to the mountain. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. And there came one that had escaped, and told Abram the Hebrew. And when Abram heard that his brother was taken captive, he armed his trained servants, born in his own house, three hundred and eighteen, and pursued them unto Dan. And he divided himself against them, he and his servants, by night, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. And the king of Sodom went out to meet him after his return from the slaughter of the kings. And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God. And he blessed him, and said, Blessed be Abram of the most high God, possessor of heaven and earth: and blessed be the most high God, which hath delivered thine enemies into thy hand. And he gave him tithes of all. And the king of Sodom said unto Abram, Give me the persons, and take the goods to thyself. And Abram said to the king of Sodom, I have lift up mine hand unto the LORD, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, I have made Abram rich: save only that which the young men have eaten, and the portion of the men which went with me, Aner, Eshcol, and Mamre; let them take their portion. After these things the word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward. And Abram said, Lord God, what wilt thou give me, seeing I go childless? And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be. And he believed in the LORD; and he counted it to him for righteousness. And he said unto him, I am the LORD that brought thee out of Ur of the Chaldees, to give thee this land to inherit it. And he said, Lord GOD, whereby shall I know that I shall inherit it? And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon. And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not. And when the fowls came down upon the carcases, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not their's, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces. In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates. Now Sarai Abram's wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai Abram's wife took Hagar her maid the Egyptian, and gave her to her husband Abram to be his wife. And when Sarai dealt hardly with her, she fled from her face. [Sidenote: Genesis 15] And the angel of the LORD found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai's maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the LORD said unto her, Return to thy mistress, and submit thyself under her hands. I will multiply thy seed exceedingly, that it shall not be numbered for multitude. Behold, thou shalt bear a son, and shalt call his name Ishmael; because the LORD hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren. And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me? And Hagar bare Abram a son: and Abram called his son's name, which Hagar bare, Ishmael. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect. And I will make my covenant between me and thee, and will multiply thee exceedingly. And Abram fell on his face: and God talked with him, saying, As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God. [Sidenote: Genesis 18] And God said unto Abraham, As for Sarai thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. Then Abraham fell upon his face, and laughed, and said in his heart, Shall a child be born unto him that is an hundred years old? and shall Sarah, that is ninety years old, bear? And Abraham said unto God, O that Ishmael might live before thee! And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. But my covenant will I establish with Isaac, which Sarah shall bear unto thee at this set time in the next year. CHAPTER 9 DESTRUCTION OF SODOM AND the LORD appeared unto Abraham in the plains of Mamre: and he sat in the tent door in the heat of the day; and he lift up his eyes and looked, and, lo, three men stood by him: and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground, and said, My Lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant: let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree: and I will fetch a morsel of bread, and comfort ye your hearts; after that ye shall pass on: for therefore are ye come to your servant. And they said, So do, as thou hast said. And Abraham hastened into the tent unto Sarah, and said, Make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth. And Abraham ran unto the herd, and fetcht a calf tender and good, and gave it unto a young man; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. And the LORD said, Shall I hide from Abraham that thing which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. [Illustration: THE FLIGHT OF LOT, BY RUBENS IN THE LOUVRE, PARIS] And the LORD said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know. And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the LORD. And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked? Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right? And the LORD said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes. And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes: Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it. And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake. And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there. [Sidenote: Genesis 19] And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake. And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake. And the LORD went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place. And there came two angels to Sodom at even; and Lot sat in the gate of Sodom: and Lot seeing them rose up to meet them; and he bowed himself with his face toward the ground; and he said, Behold now, my lords, turn in, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your ways. And they said, Nay; but we will abide in the street all night. And he pressed upon them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and did bake unleavened bread, and they did eat. And the men said unto Lot, Hast thou here any besides? son in law, and thy sons, and thy daughters, and whatsoever thou hast in the city, bring them out of this place: for we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it. And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law. [Sidenote: Genesis 21] And when the morning arose, then the angels hastened Lot, saying, Arise, take thy wife, and thy two daughters, which are here; lest thou be consumed in the iniquity of the city. And while he lingered, the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the LORD being merciful unto him: and they brought him forth, and set him without the city. And it came to pass, when they had brought them forth abroad, that he said, Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed. And Lot said unto them, Oh, not so, my Lord: behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life; and I cannot escape to the mountain, lest some evil take me, and I die: behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither, (is it not a little one?) and my soul shall live. And he said unto him, See, I have accepted thee concerning this thing also, that I will not overthrow this city, for the which thou hast spoken. Haste thee, escape thither; for I cannot do any thing till thou be come thither. Therefore the name of the city was called Zoar. The sun was risen upon the earth when Lot entered into Zoar. Then the LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven; and he overthrew those cities, and all the plain, and all the inhabitants of the cities, and that which grew upon the ground. But his wife looked back from behind him, and she became a pillar of salt. And Abraham gat up early in the morning to the place where he stood before the LORD: and he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and, lo, the smoke of the country went up as the smoke of a furnace. And it came to pass, when God destroyed the cities of the plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt. CHAPTER 10 HAGAR AND ISHMAEL AND the LORD visited Sarah as he had said, and she bare Abraham a son in his old age, at the set time of which God had spoken to him. And Abraham called the name of his son that was born unto him, whom Sarah bare to him, Isaac. And Abraham was an hundred years old, when his son Isaac was born unto him. And Sarah said, God hath made me to laugh, so that all that hear will laugh with me. And the child grew, and was weaned: and Abraham made a great feast the same day that Isaac was weaned. [Illustration: THE BANISHMENT OF HAGAR, BY GUERCINO IN THE BRERA, MILAN] And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham's sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beer-sheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. [Sidenote: Genesis 22] And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. CHAPTER 11 ABRAHAM'S SACRIFICE AND it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. And Abraham rose up early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son, and clave the wood for the burnt offering, and rose up, and went unto the place of which God had told him. Then on the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said unto his young men, Abide ye here with the ass; and I and the lad will go yonder and worship, and come again to you. And Abraham took the wood of the burnt offering, and laid it upon Isaac his son; and he took the fire in his hand, and a knife; and they went both of them together. And Isaac spake unto Abraham his father, and said, My father: and he said, Here am I, my son. And he said, Behold the fire and the wood: but where is the lamb for a burnt offering? [Sidenote: Genesis 23] And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together. And they came to the place which God had told him of; and Abraham built an altar there, and laid the wood in order, and bound Isaac his son, and laid him on the altar upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the LORD called unto him out of heaven, and said, Abraham, Abraham: and he said, Here am I. And he said, Lay not thine hand upon the lad, neither do thou any thing unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son from me. And Abraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son. And Abraham called the name of that place Jehovah-jireh: as it is said to this day, In the mount of the LORD it shall be seen. And the angel of the LORD called unto Abraham out of heaven the second time, and said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son: that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice. So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba. CHAPTER 12 THE DEATH AND BURIAL OF SARAH AND Sarah was an hundred and seven and twenty years old: these were the years of the life of Sarah. And Sarah died in Hebron in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with you: give me a possession of a buryingplace with you, that I may bury my dead out of my sight. And the children of Heth answered Abraham, saying unto him, Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead. And Abraham stood up, and bowed himself to the people of the land, even to the children of Heth. And he communed with them, saying, If it be your mind that I should bury my dead out of my sight; hear me, and intreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for as much money as it is worth he shall give it me for a possession of a buryingplace amongst you. And Ephron dwelt among the children of Heth: and Ephron the Hittite answered Abraham, saying, Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead. And Abraham bowed down himself before the people of the land. And he spake unto Ephron, saying, But if thou wilt give it, I pray thee, hear me: I will give thee money for the field; take it of me, and I will bury my dead there. And Ephron answered Abraham, saying unto him, My lord, hearken unto me: the land is worth four hundred shekels of silver; what is that betwixt me and thee? bury therefore thy dead. And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the sons of Heth, four hundred shekels of silver. And the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the borders round about, were made sure unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of his city. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre: the same is Hebron in the land of Canaan. CHAPTER 13 HOW REBEKAH BECAME ISAAC'S WIFE [Sidenote: Genesis 24] AND Abraham was old, and well stricken in age: and the LORD had blessed Abraham in all things. And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: and I will make thee swear by the LORD, the God of heaven, and the God of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac. And the servant said unto him, Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest? And Abraham said unto him, Beware thou that thou bring not my son thither again. The LORD God of heaven, which took me from my father's house, and from the land of my kindred, and which spake unto me, and that sware unto me, saying, Unto thy seed will I give this land; he shall send his angel before thee, and thou shalt take a wife unto my son from thence. And if the woman will not be willing to follow thee, then thou shalt be clear from this my oath: only bring not my son thither again. And the servant put his hand under the thigh of Abraham his master, and sware to him concerning that matter. [Sidenote: Genesis 24] And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water. And he said, O LORD God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham. Behold, I stand here by the well of water; and the daughters of the men of the city come out to draw water: and let it come to pass, that the damsel to whom I shall say, Let down thy pitcher, I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also: let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast shewed kindness unto my master. And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. And the damsel was very fair to look upon: and she went down to the well, and filled her pitcher, and came up. And the servant ran to meet her, and said, Let me, I pray thee, drink a little water of thy pitcher. And she said, Drink, my lord: and she hasted, and let down her pitcher upon her hand, and gave him drink. And when she had done giving him drink, she said, I will draw water for thy camels also, until they have done drinking. And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels. And the man wondering at her held his peace, to wit whether the LORD had made his journey prosperous or not. And it came to pass, as the camels had done drinking, that the man took a golden earring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; and said, Whose daughter art thou? tell me, I pray thee: is there room in thy father's house for us to lodge in? And she said unto him, I am the daughter of Bethuel the son of Milcah, which she bare unto Nahor. She said moreover unto him, We have both straw and provender enough, and room to lodge in. And the man bowed down his head, and worshipped the LORD. And he said, Blessed be the LORD God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the LORD led me to the house of my master's brethren. And the damsel ran, and told them of her mother's house these things. And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the well. And it came to pass, when he saw the earring and bracelets upon his sister's hands, and when he heard the words of Rebekah his sister, saying, Thus spake the man unto me; that he came unto the man; and, behold, he stood by the camels at the well. And he said, Come in, thou blessed of the LORD; wherefore standest thou without? for I have prepared the house, and room for the camels. [Illustration: REBECCA AND ELIEZER, BY MURILLO IN THE PRADO MUSEUM, MADRID] And the man came into the house: and he ungirded his camels, and gave straw and provender for the camels, and water to wash his feet, and the men's feet that were with him. And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand. And he said, Speak on. And he said, I am Abraham's servant. And the LORD hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses. And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath. And my master made me swear, saying, Thou shalt not take a wife to my son of the daughters of the Canaanites, in whose land I dwell: but thou shalt go unto my father's house, and to my kindred, and take a wife unto my son. And I said unto my master, Peradventure the woman will not follow me. And he said unto me, The LORD, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: then shalt thou be clear from this my oath, when thou comest to my kindred; and if they give not thee one, thou shalt be clear from my oath. And I came this day unto the well, and said, O LORD God of my master Abraham, if now thou do prosper my way which I go: behold, I stand by the well of water; and it shall come to pass, that when the virgin cometh forth to draw water, and I say to her, Give me, I pray thee, a little water of thy pitcher to drink; and she say to me, Both drink thou, and I will also draw for thy camels: let the same be the woman whom the LORD hath appointed out for my master's son. And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the well, and drew water: and I said unto her, Let me drink, I pray thee. And she made haste, and let down her pitcher from her shoulder, and said, Drink, and I will give thy camels drink also: so I drank, and she made the camels drink also. And I asked her, and said, Whose daughter art thou? And she said, The daughter of Bethuel, Nahor's son, whom Milcah bare unto him: and I put the earring upon her face, and the bracelets upon her hands. And I bowed down my head, and worshipped the LORD, and blessed the LORD God of my master Abraham, which had led me in the right way to take my master's brother's daughter unto his son. And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left. [Sidenote: Genesis 24] Then Laban and Bethuel answered and said, The thing proceedeth from the LORD: we cannot speak unto thee bad or good. Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the LORD hath spoken. And it came to pass, that, when Abraham's servant heard their words, he worshipped the LORD, bowing himself to the earth. And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. And they did eat and drink, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, Send me away unto my master. And her brother and her mother said, Let the damsel abide with us a few days, at the least ten; after that she shall go. And he said unto them, Hinder me not, seeing the LORD hath prospered my way; send me away that I may go to my master. And they said, We will call the damsel, and enquire at her mouth. And they called Rebekah, and said unto her, Wilt thou go with this man? And she said, I will go. [Sidenote: Genesis 25] And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. And they blessed Rebekah, and said unto her, Thou art our sister, be thou the mother of thousands of millions, and let thy seed possess the gate of those which hate them. And Rebekah arose, and her damsels, and they rode upon the camels, and followed the man: and the servant took Rebekah, and went his way. And Isaac came from the way of the well Lahai-roi; for he dwelt in the south country. And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, the camels were coming. And Rebekah lifted up her eyes, and when she saw Isaac, she lighted off the camel. For she had said unto the servant, What man is this that walketh in the field to meet us? And the servant had said, It is my master: therefore she took a vail, and covered herself. And the servant told Isaac all things that he had done. And Abraham lived an hundred threescore and fifteen years. Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people. And his sons Isaac and Ishmael buried him in the cave of Machpelah, in the field which Abraham purchased of the sons of Heth: there was Abraham buried, and Sarah his wife. And it came to pass after the death of Abraham, that God blessed his son Isaac; and Isaac dwelt by the well Lahai-roi. [Illustration] [Illustration] BOOK III--JACOB AND JOSEPH CHAPTER 14 JACOB AND ESAU AND Isaac was forty years old when he took Rebekah to wife: and Rebekah bare twins. And the first was red, all over like an hairy garment; and they called his name Esau; and his brother was called Jacob. And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob. And Jacob sod pottage: and Esau came from the field, and he was faint: and Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom. And Jacob said, Sell me this day thy birthright. And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me? And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob. Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright. And there was a famine in the land, beside the first famine that was in the days of Abraham. And Isaac went unto Abimelech king of the Philistines unto Gerar. And the LORD appeared unto him, and said, Go not down into Egypt; dwell in the land which I shall tell thee of: sojourn in this land, and I will be with thee, and will bless thee; for unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I sware unto Abraham thy father; and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed; because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws. [Sidenote: Genesis 27] Then Isaac sowed in that land, and received in the same year an hundredfold: and the LORD blessed him. And the man waxed great, and went forward, and grew until he became very great: for he had possession of flocks, and possession of herds, and great store of servants: and the Philistines envied him. For all the wells which his father's servants had digged in the days of Abraham his father, the Philistines had stopped them, and filled them with earth. And Abimelech said unto Isaac, Go from us; for thou art much mightier than we. And Isaac departed thence, and pitched his tent in the valley of Gerar, and dwelt there. And Isaac digged again the wells of water, which they had digged in the days of Abraham his father; for the Philistines had stopped them after the death of Abraham: and he called their names after the names by which his father had called them. And Isaac's servants digged in the valley, and found there a well of springing water. And the herdmen of Gerar did strive with Isaac's herdmen, saying, The water is our's: and he called the name of the well Esek; because they strove with him. And they digged another well, and strove for that also: and he called the name of it Sitnah. And he removed from thence, and digged another well; and for that they strove not: and he called the name of it Rehoboth; and he said, For now the LORD hath made room for us, and we shall be fruitful in the land. And he went up from thence to Beer-sheba. And the LORD appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake. And he builded an altar there, and called upon the name of the LORD, and pitched his tent there: and there Isaac's servants digged a well. And it came to pass, that Isaac's servants came, and told him concerning the well which they had digged, and said unto him, We have found water. And he called it Shebah: therefore the name of the city is Beer-sheba unto this day. And Esau was forty years old when he took to wife Judith the daughter of Beeri the Hittite, and Bashemath the daughter of Elon the Hittite: which were a grief of mind unto Isaac and to Rebekah. And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his eldest son, and said unto him, My son: and he said unto him, Behold, here am I. And he said, Behold now, I am old, I know not the day of my death: now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me some venison; and make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die. And Rebekah heard when Isaac spake to Esau his son. And Esau went to the field to hunt for venison, and to bring it. And Rebekah spake unto Jacob her son, saying, Behold, I heard thy father speak unto Esau thy brother, saying, Bring me venison, and make me savoury meat, that I may eat, and bless thee before the LORD before my death. Now therefore, my son, obey my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: and thou shalt bring it to thy father, that he may eat, and that he may bless thee before his death. And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man: my father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing. And his mother said unto him, Upon me be thy curse, my son: only obey my voice, and go fetch me them. And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved. And Rebekah took goodly raiment of her eldest son Esau, which were with her in the house, and put them upon Jacob her younger son: and she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: and she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. [Sidenote: Genesis 27] And he came unto his father, and said, My father: and he said, Here am I; who art thou, my son? And Jacob said unto his father, I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me. And Isaac said unto his son, How is it that thou hast found it so quickly, my son? And he said, Because the LORD thy God brought it to me. And Isaac said unto Jacob, Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not. And Jacob went near unto Isaac his father; and he felt him, and said, The voice is Jacob's voice, but the hands are the hands of Esau. And he discerned him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. And he said, Art thou my very son Esau? And he said, I am. And he said, Bring it near to me, and I will eat of my son's venison, that my soul may bless thee. And he brought it near to him, and he did eat: and he brought him wine, and he drank. And his father Isaac said unto him, Come near now, and kiss me, my son. And he came near, and kissed him: and he smelled the smell of his raiment, and blessed him, and said, See, the smell of my son is as the smell of a field which the LORD hath blessed: therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine: let people serve thee, and nations bow down to thee: be lord over thy brethren, and let thy mother's sons bow down to thee: cursed be every one that curseth thee, and blessed be he that blesseth thee. And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. [Sidenote: Genesis 28] And he also had made savoury meat, and brought it unto his father, and said unto his father, Let my father arise, and eat of his son's venison, that thy soul may bless me. And Isaac his father said unto him, Who art thou? And he said, I am thy son, thy firstborn Esau. And Isaac trembled very exceedingly, and said, Who? where is he that hath taken venison, and brought it me, and I have eaten of all before thou camest, and have blessed him? yea, and he shall be blessed. And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father. And he said, Thy brother came with subtilty, and hath taken away thy blessing. And he said, Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing. And he said, Hast thou not reserved a blessing for me? And Isaac answered and said unto Esau, Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what shall I do now unto thee, my son? And Esau said unto his father, Hast thou but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. And Isaac his father answered and said unto him, Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by thy sword shalt thou live, and shalt serve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand; then will I slay my brother Jacob. And these words of Esau her elder son were told to Rebekah: and she sent and called Jacob her younger son, and said unto him, Behold, thy brother Esau, as touching thee, doth comfort himself, purposing to kill thee. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; and tarry with him a few days, until thy brother's fury turn away; until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be deprived also of you both in one day? CHAPTER 15 JACOB AND RACHEL AND Isaac called Jacob, and blessed him, and charged him, and said unto him, Thou shalt not take a wife of the daughters of Canaan. Arise, go to Padan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a multitude of people; and give thee the blessing of Abraham, to thee, and to thy seed with thee; that thou mayest inherit the land wherein thou art a stranger, which God gave unto Abraham. [Illustration: JACOB'S LADDER, BY MURILLO IN THE HERMITAGE MUSEUM, ST. PETERSBURG] And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother. And Jacob went out from Beer-sheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed; and thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy seed shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this land; for I will not leave thee, until I have done that which I have spoken to thee of. And Jacob awaked out of his sleep, and he said, Surely the LORD is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. [Sidenote: Genesis 29] And Jacob rose up early in the morning, and took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el. And Jacob vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the LORD be my God: and this stone, which I have set for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee. Then Jacob went on his journey, and came into the land of the people of the east. And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well's mouth. And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and put the stone again upon the well's mouth in his place. And Jacob said unto them, My brethren, whence be ye? And they said, Of Haran are we. And he said unto them, Know ye Laban the son of Nahor? And they said, We know him. And he said unto them, Is he well? And they said, He is well: and, behold, Rachel his daughter cometh with the sheep. And he said, Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them. And they said, We cannot, until all the flocks be gathered together, and till they roll the stone from the well's mouth; then we water the sheep. [Sidenote: Genesis 30] And while he yet spake with them, Rachel came with her father's sheep: for she kept them. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's brother, and that he was Rebekah's son: and she ran and told her father. And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month. And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be? And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. Leah was tender eyed; but Rachel was beautiful and well favoured. And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter. And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me. And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. And Jacob said unto Laban, Give me my wife, for my days are fulfilled. And Laban gathered together all the men of the place, and made a feast. And it came to pass in the evening, that he took Leah his daughter, and brought her to him. And it came to pass, that in the morning he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me? And Laban said, It must not be so done in our country, to give the younger before the firstborn. We will give thee Rachel also for the service which thou shalt serve with me yet seven other years. And Jacob did so: and he gave him Rachel his daughter to wife also. And Jacob loved also Rachel more than Leah. And Leah had four sons, Reuben, Simeon, Levi, and Judah. And Rachel envied her sister, and said, Give me children, or else I die. And Jacob was angry with her, and said, Am I in God's stead, who hath withheld children from thee? And she gave him her maid Bilhah to wife: and Bilhah bare Jacob Dan and Naphtali. Then Leah gave Zilpah her maid to Jacob to wife: and she bare him two sons, Gad and Asher. And Leah bare Issachar and Zebulun, and a daughter whom she called Dinah. And God remembered Rachel, and God hearkened to her. And she bare a son; and said, God hath taken away my reproach: and she called his name Joseph; and said, The LORD shall add to me another son. CHAPTER 16 JACOB AND LABAN AND it came to pass, when Rachel had born Joseph, that Jacob said unto Laban, Send me away, that I may go unto mine own place, and to my country. Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee. And Laban said unto him, I pray thee, if I have found favour in thine eyes, tarry: for I have learned by experience that the LORD hath blessed me for thy sake. And he said, Appoint me thy wages, and I will give it. And he said unto him, Thou knowest how I have served thee, and how thy cattle was with me. For it was little which thou hadst before I came, and it is now increased unto a multitude; and the LORD hath blessed thee since my coming: and now when shall I provide for mine own house also? And he said, What shall I give thee? And Jacob said, Thou shalt not give me any thing: if thou wilt do this thing for me, I will again feed and keep thy flock. I will pass through all thy flock to day, removing from thence all the speckled and spotted cattle, and all the brown cattle among the sheep, and the spotted and speckled among the goats: and of such shall be my hire. So shall my righteousness answer for me in time to come, when it shall come for my hire before thy face: every one that is not speckled and spotted among the goats, and brown among the sheep, that shall be counted stolen with me. And Laban said, Behold, I would it might be according to thy word. And he removed that day the he goats that were ringstraked and spotted, and all the she goats that were speckled and spotted, and every one that had some white in it, and all the brown among the sheep, and gave them into the hand of his sons. [Sidenote: Genesis 30] And he set three days' journey betwixt himself and Jacob: and Jacob fed the rest of Laban's flocks. And the LORD caused the stronger cattle to bear cattle ringstraked, speckled, and spotted, and the feebler to bear brown cattle: so the feebler were Laban's, and the stronger Jacob's. And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses. And he heard the words of Laban's sons, saying, Jacob hath taken away all that was our father's; and of that which was our father's hath he gotten all this glory. And Jacob beheld the countenance of Laban, and, behold, it was not toward him as before. And the LORD said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee. And Jacob sent and called Rachel and Leah to the field unto his flock, and said unto them, I see your father's countenance, that it is not toward me as before; but the God of my father hath been with me. And ye know that with all my power I have served your father. And your father hath deceived me, and changed my wages ten times; but God suffered him not to hurt me. If he said thus, The speckled shall be thy wages; then all the cattle bare speckled: and if he said thus, The ringstraked shall be thy hire; then bare all the cattle ringstraked. Thus God hath taken away the cattle of your father, and given them to me. [Sidenote: Genesis 31] And Rachel and Leah answered and said unto him, Is there yet any portion or inheritance for us in our father's house? are we not counted of him strangers? for he hath sold us, and hath quite devoured also our money. For all the riches which God hath taken from our father, that is our's, and our children's: now then, whatsoever God hath said unto thee, do. Then Jacob rose up, and set his sons and his wives upon camels; and he carried away all his cattle, and all his goods, for to go to Isaac his father in the land of Canaan. And Laban went to shear his sheep: and Rachel had stolen the images that were her father's. And Jacob stole away unawares to Laban the Syrian, in that he told him not that he fled. So he fled with all that he had; and he rose up, and passed over the river, and set his face toward the mount Gilead. And it was told Laban on the third day that Jacob was fled. And he took his brethren with him, and pursued after him seven days' journey; and they overtook him in the mount Gilead. And God came to Laban the Syrian in a dream by night, and said unto him, Take heed that thou speak not to Jacob either good or bad. Then Laban overtook Jacob. Now Jacob had pitched his tent in the mount: and Laban with his brethren pitched in the mount of Gilead. And Laban said to Jacob, What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters, as captives taken with the sword? Wherefore didst thou flee away secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth, and with songs, with tabret, and with harp? and hast not suffered me to kiss my sons and my daughters? thou hast now done foolishly in so doing. It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad. And now, though thou wouldest needs be gone, because thou sore longedst after thy father's house, yet wherefore hast thou stolen my gods? And Jacob answered and said to Laban, Because I was afraid: for I said, Peradventure thou wouldest take by force thy daughters from me. With whomsoever thou findest thy gods, let him not live: before our brethren discern thou what is thine with me, and take it to thee. For Jacob knew not that Rachel had stolen them. And Laban searched, but found not the images. And Jacob was wroth, and chode with Laban: and Jacob answered and said to Laban, What is my trespass? what is my sin, that thou hast so hotly pursued after me? Whereas thou hast searched all my stuff, what hast thou found of all thy household stuff? set it here before my brethren and thy brethren, that they may judge betwixt us both. This twenty years have I been with thee; thy ewes and thy she goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day, or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction and the labour of my hands, and rebuked thee yesternight. And Laban answered and said unto Jacob, These daughters are my daughters, and these children are my children, and these cattle are my cattle, and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have born? Now therefore come thou, let us make a covenant, I and thou; and let it be for a witness between me and thee. And Jacob took a stone, and set it up for a pillar. And Jacob said unto his brethren, Gather stones; and they took stones, and made an heap: and they did eat there upon the heap. And Laban said, This heap is a witness between me and thee this day. Therefore was the name of it called Galeed; and Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another. If thou shalt afflict my daughters, or if thou shalt take other wives beside my daughters, no man is with us; see, God is witness betwixt me and thee. And Laban said to Jacob, Behold this heap, and behold this pillar, which I have cast betwixt me and thee; this heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. The God of Abraham, and the God of Nahor, the God of their father, judge betwixt us. And Jacob sware by the fear of his father Isaac. [Sidenote: Genesis 32] Then Jacob offered sacrifice upon the mount, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mount. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place. CHAPTER 17 MEETING OF JACOB AND ESAU AND Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the country of Edom. And he commanded them, saying, Thus shall ye speak unto my lord Esau; Thy servant Jacob saith thus, I have sojourned with Laban, and stayed there until now: and I have oxen, and asses, flocks, and menservants, and womenservants: and I have sent to tell my lord, that I may find grace in thy sight. [Sidenote: Genesis 32] And the messengers returned to Jacob, saying, We came to thy brother Esau, and also he cometh to meet thee, and four hundred men with him. Then Jacob was greatly afraid and distressed: and he divided the people that was with him, and the flocks, and herds, and the camels, into two bands; and said, If Esau come to the one company, and smite it, then the other company which is left shall escape. And Jacob said, O God of my father Abraham, and God of my father Isaac, the LORD which saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant; for with my staff I passed over this Jordan; and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be numbered for multitude. And he lodged there that same night; and took of that which came to his hand a present for Esau his brother; two hundred she goats, and twenty he goats, two hundred ewes, and twenty rams, thirty milch camels with their colts, forty kine, and ten bulls, twenty she asses, and ten foals. And he delivered them into the hand of his servants, every drove by themselves; and said unto his servants, Pass over before me, and put a space betwixt drove and drove. And he commanded the foremost, saying, When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou? and whither goest thou? and whose are these before thee? Then thou shalt say, They be thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, also he is behind us. And so commanded he the second, and the third, and all that followed the droves, saying, On this manner shall ye speak unto Esau, when ye find him. And say ye moreover, Behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goeth before me, and afterward I will see his face; peradventure he will accept of me. So went the present over before him: and himself lodged that night in the company. And he rose up that night, and took his two wives, and his two womenservants, and his eleven sons, and passed over the ford Jabbok. And he took them, and sent them over the brook, and sent over that he had. And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there. And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved. And as he passed over Penuel the sun rose upon him, and he halted upon his thigh. Therefore the children of Israel eat not of the sinew which shrank, which is upon the hollow of the thigh, unto this day: because he touched the hollow of Jacob's thigh in the sinew that shrank. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant. Then the handmaidens came near, they and their children, and they bowed themselves. And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord. And Esau said, I have enough, my brother; keep that thou hast unto thyself. And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me. Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it. [Sidenote: Genesis 35] And he said, Let us take our journey, and let us go, and I will go before thee. And he said unto him, My lord knoweth that the children are tender, and the flocks and herds are with me: and if men should over-drive them one day, all the flock will die. Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir. And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord. So Esau returned that day on his way unto Seir. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle. And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city. CHAPTER 18 THE BIRTH OF BENJAMIN AND God said unto Jacob, Arise, go up to Beth-el, and dwell there: and make there an altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy brother. [Sidenote: Genesis 36] Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went. And they gave unto Jacob all the strange gods which were in their hand, and all their earrings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed: and the terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob. So Jacob came to Luz, which is in the land of Canaan, that is, Beth-el, he and all the people that were with him. And he built there an altar, and called the place El-beth-el: because there God appeared unto him, when he fled from the face of his brother. But Deborah Rebekah's nurse died, and she was buried beneath Beth-el under an oak. And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him. And God said unto him, Thy name is Jacob: thy name shall not be called any more Jacob, but Israel shall be thy name: and he called his name Israel. And God said unto him, I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall descend from thee; and the land which I gave Abraham and Isaac, to thee I will give it, and to thy seed after thee will I give the land. And God went up from him in the place where he talked with him. And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon. And Jacob called the name of the place where God spake with him, Beth-el. And they journeyed from Beth-el; and there was but a little way to come to Ephrath: and Rachel bare a son. And it came to pass, as her soul was in departing, (for she died) that she called his name Ben-oni: but his father called him Benjamin. And Rachel died, and was buried in the way to Ephrath, which is Beth-lehem. And Jacob set a pillar upon her grave: that is the pillar of Rachel's grave unto this day. And Israel journeyed, and spread his tent beyond the tower of Edar. Now the sons of Jacob were twelve: Reuben, Jacob's firstborn, and Simeon, and Levi, and Judah, and Issachar, and Zebulun, and Dan, and Naphtali, and Gad, and Asher, and the sons of Rachel, Joseph and Benjamin. And Jacob came unto Isaac his father unto Mamre, unto the city of Arbah, which is Hebron, where Abraham and Isaac sojourned. And the days of Isaac were an hundred and fourscore years. And Isaac gave up the ghost, and died, and was gathered unto his people, being old and full of days: and his sons Esau and Jacob buried him. And Esau took his wives, and his sons, and his daughters, and all the persons of his house, and his cattle, and all his beasts, and all his substance, which he had got in the land of Canaan; and went into the country from the face of his brother Jacob. For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle. Thus dwelt Esau in mount Seir: Esau is Edom. CHAPTER 19 JOSEPH AND HIS BRETHREN AND Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan. These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren: and Joseph brought unto his father their evil report. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours. And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him. And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. And he said unto them, Hear, I pray you, this dream which I have dreamed: for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. [Sidenote: Genesis 37] And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? And his brethren envied him; but his father observed the saying. And his brethren went to feed their father's flock in Shechem. And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I. And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem. And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou? And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks. And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan. And when they saw him afar off, even before he came near unto them, they conspired against him to slay him. And they said one to another, Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams. And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again. [Sidenote: Genesis 39] And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him; and they took him, and cast him into a pit: and the pit was empty, there was no water in it. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content. Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt. And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes. And he returned unto his brethren, and said, The child is not; and I, whither shall I go? And they took Joseph's coat, and killed a kid of the goats, and dipped the coat in the blood; and they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son's coat or no. And he knew it, and said, It is my son's coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces. And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him. And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh's, and captain of the guard. And the LORD was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. And his master saw that the LORD was with him, and that the LORD made all that he did to prosper in his hand. And Joseph found grace in his sight, and he served him: and he made him overseer over his house, and all that he had he put into his hand. And it came to pass from the time that he had made him overseer in his house, and over all that he had, that the LORD blessed the Egyptian's house for Joseph's sake; and the blessing of the LORD was upon all that he had in the house, and in the field. And he left all that he had in Joseph's hand; and he knew not ought he had, save the bread which he did eat. And Joseph was a goodly person, and well favoured. And it came to pass after these things, that his master's wife tempted Joseph to sin. But he refused, and said unto his master's wife, Behold, my master wotteth not what is with me in the house, and he hath committed all that he hath to my hand; there is none greater in this house than I; neither hath he kept back any thing from me: how then can I do this great wickedness, and sin against God? And it came to pass, as she spake to Joseph day by day, that he hearkened not unto her. And she spake unto her lord according to these words, saying, The Hebrew servant, which thou hast brought unto us, came in unto me to mock me. And it came to pass, when his master heard the words of his wife, that his wrath was kindled. And Joseph's master took him, and put him into the prison, a place where the king's prisoners were bound: and he was there in the prison. [Illustration: JOSEPH CONDUCTED TO PRISON, BY JACOPO CARRUCCI (CALLED JACOPO DA PONTORMO) IN THE UFFIZI GALLERY, FLORENCE] But the LORD was with Joseph, and shewed him mercy, and gave him favour in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. The keeper of the prison looked not to any thing that was under his hand; because the LORD was with him, and that which he did, the LORD made it to prosper. And it came to pass after these things, that the butler of the king of Egypt and his baker had offended their lord the king of Egypt. And Pharaoh was wroth against two of his officers, against the chief of the butlers, and against the chief of the bakers. And he put them in ward in the house of the captain of the guard, into the prison, the place where Joseph was bound. And the captain of the guard charged Joseph with them, and he served them: and they continued a season in ward. [Sidenote: Genesis 40] And they dreamed a dream both of them, each man his dream in one night, each man according to the interpretation of his dream, the butler and the baker of the king of Egypt, which were bound in the prison. And Joseph came in unto them in the morning, and looked upon them, and, behold, they were sad. And he asked Pharaoh's officers that were with him in the ward of his lord's house, saying, Wherefore look ye so sadly to day? And they said unto him, We have dreamed a dream, and there is no interpreter of it. And Joseph said unto them, Do not interpretations belong to God? tell me them, I pray you. And the chief butler told his dream to Joseph, and said to him, In my dream, behold, a vine was before me; and in the vine were three branches: and it was as though it budded, and her blossoms shot forth; and the clusters thereof brought forth ripe grapes: and Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand. And Joseph said unto him, This is the interpretation of it: The three branches are three days: yet within three days shall Pharaoh lift up thine head, and restore thee unto thy place: and thou shalt deliver Pharaoh's cup into his hand, after the former manner when thou wast his butler. But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house: for indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon. [Sidenote: Genesis 41] When the chief baker saw that the interpretation was good, he said unto Joseph, I also was in my dream, and, behold, I had three white baskets on my head: and in the uppermost basket there was of all manner of bakemeats for Pharaoh; and the birds did eat them out of the basket upon my head. And Joseph answered and said, This is the interpretation thereof: The three baskets are three days: yet within three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee. And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: but he hanged the chief baker: as Joseph had interpreted to them. Yet did not the chief butler remember Joseph, but forgat him. CHAPTER 20 JOSEPH BEFORE PHARAOH AND it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. And, behold, there came up out of the river seven well favoured kine and fatfleshed; and they fed in a meadow. And, behold, seven other kine came up after them out of the river, ill favoured and leanfleshed; and stood by the other kine upon the brink of the river. And the ill favoured and leanfleshed kine did eat up the seven well favoured and fat kine. So Pharaoh awoke. And he slept and dreamed the second time: and, behold, seven ears of corn came up upon one stalk, rank and good. And, behold, seven thin ears and blasted with the east wind sprung up after them. And the seven thin ears devoured the seven rank and full ears. And Pharaoh awoke, and, behold, it was a dream. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. Then spake the chief butler unto Pharaoh, saying, I do remember my faults this day: Pharaoh was wroth with his servants, and put me in ward in the captain of the guard's house, both me and the chief baker: and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. And there was there with us a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass, as he interpreted to us, so it was; me he restored unto mine office, and him he hanged. Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh. And Pharaoh said unto Joseph, I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that thou canst understand a dream to interpret it. And Joseph answered Pharaoh, saying, It is not in me: God shall give Pharaoh an answer of peace. And Pharaoh said unto Joseph, In my dream, behold, I stood upon the bank of the river: and, behold, there came up out of the river seven kine, fatfleshed and well favoured; and they fed in a meadow: and, behold, seven other kine came up after them, poor and very ill favoured and leanfleshed, such as I never saw in all the land of Egypt for badness: and the lean and the ill favoured kine did eat up the first seven fat kine: and when they had eaten them up, it could not be known that they had eaten them; but they were still ill favoured, as at the beginning. So I awoke. And I saw in my dream, and, behold, seven ears came up in one stalk, full and good: and, behold, seven ears, withered, thin, and blasted with the east wind, sprung up after them: and the thin ears devoured the seven good ears: and I told this unto the magicians; but there was none that could declare it to me. And Joseph said unto Pharaoh, The dream of Pharaoh is one: God hath shewed Pharaoh what he is about to do. The seven good kine are seven years; and the seven good ears are seven years: the dream is one. And the seven thin and ill favoured kine that came up after them are seven years; and the seven empty ears blasted with the east wind shall be seven years of famine. This is the thing which I have spoken unto Pharaoh: What God is about to do he sheweth unto Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt: and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; and the plenty shall not be known in the land by reason of that famine following; for it shall be very grievous. And for that the dream was doubled unto Pharaoh twice; it is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint officers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of those good years that come, and lay up corn under the hand of Pharaoh, and let them keep food in the cities. And that food shall be for store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine. [Sidenote: Genesis 41] And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is? And Pharaoh said unto Joseph, Forasmuch as God hath shewed thee all this, there is none so discreet and wise as thou art: thou shalt be over my house, and according unto thy word shall all my people be ruled: only in the throne will I be greater than thou. And Pharaoh said unto Joseph, See, I have set thee over all the land of Egypt. And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, Bow the knee: and he made him ruler over all the land of Egypt. And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt. And Pharaoh called Joseph's name Zaphnath-paaneah; and he gave him to wife Asenath the daughter of Potipherah priest of On. [Sidenote: Genesis 41] And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. And in the seven plenteous years the earth brought forth by handfuls. And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Potipherah priest of On bare unto him. And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. CHAPTER 21 THE FAMINE AND the seven years of plenteousness, that was in the land of Egypt, were ended. And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. And the famine was over all the face of the earth: And Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands. Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another? And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. And Joseph's ten brethren went down to buy corn in Egypt. But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him. And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan. And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. And Joseph knew his brethren, but they knew not him. And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. And they said unto him, Nay, my lord, but to buy food are thy servants come. We are all one man's sons; we are true men, thy servants are no spies. And he said unto them, Nay, but to see the nakedness of the land ye are come. And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not. And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies: hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies. And he put them all together into ward three days. [Sidenote: Genesis 42] And Joseph said unto them the third day, This do, and live; for I fear God: if ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses: but bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so. And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. And they knew not that Joseph understood them; for he spake unto them by an interpreter. And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them. And they laded their asses with the corn, and departed thence. And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth. And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us? [Sidenote: Genesis 43] And they came unto Jacob their father unto the land of Canaan, and told him all that befell unto them; saying, The man, who is the lord of the land, spake roughly to us, and took us for spies of the country. And we said unto him, We are true men; we are no spies: we be twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan. And the man, the lord of the country, said unto us, Hereby shall I know that ye are true men; leave one of your brethren here with me, and take food for the famine of your households, and be gone: and bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffick in the land. And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid. And Jacob their father said unto them, Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again. And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befall him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave. CHAPTER 22 BENJAMIN BROUGHT TO JOSEPH AND the famine was sore in the land. And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, Go again, buy us a little food. And Judah spake unto him, saying, The man did solemnly protest unto us, saying, Ye shall not see my face, except your brother be with you. If thou wilt send our brother with us, we will go down and buy thee food: but if thou wilt not send him, we will not go down: for the man said unto us, Ye shall not see my face, except your brother be with you. And Israel said, Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother? And they said, The man asked us straitly of our state, and of our kindred, saying, Is your father yet alive? have ye another brother? and we told him according to the tenor of these words: could we certainly know that he would say, Bring your brother down? And Judah said unto Israel his father, Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: for except we had lingered, surely now we had returned this second time. And their father Israel said unto them, If it must be so now, do this; take of the best fruits in the land in your vessels, and carry down the man a present, a little balm, and a little honey, spices, and myrrh, nuts, and almonds: and take double money in your hand; and the money that was brought again in the mouth of your sacks, carry it again in your hand; peradventure it was an oversight: take also your brother, and arise, go again unto the man: and God Almighty give you mercy before the man, that he may send away your other brother, and Benjamin. If I be bereaved of my children, I am bereaved. And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. And when Joseph saw Benjamin with them, he said to the ruler of his house, Bring these men home, and slay, and make ready; for these men shall dine with me at noon. And the man did as Joseph bade; and the man brought the men into Joseph's house. And the men were afraid, because they were brought into Joseph's house; and they said, Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses. And they came near to the steward of Joseph's house, and they communed with him at the door of the house, and said, O sir, we came indeed down at the first time to buy food: and it came to pass, when we came to the inn, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. And other money have we brought down in our hands to buy food: we cannot tell who put our money in our sacks. And he said, Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money. And he brought Simeon out unto them. And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. And they made ready the present against Joseph came at noon: for they heard that they should eat bread there. [Sidenote: Genesis 43] And when Joseph came home, they brought him the present which was in their hand into the house, and bowed themselves to him to the earth. And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive? And they answered, Thy servant our father is in good health, he is yet alive. And they bowed down their heads, and made obeisance. And he lifted up his eyes, and saw his brother Benjamin, his mother's son, and said, Is this your younger brother, of whom ye spake unto me? And he said, God be gracious unto thee, my son. And Joseph made haste; for his bowels did yearn upon his brother: and he sought where to weep; and he entered into his chamber, and wept there. And he washed his face, and went out, and refrained himself, and said, Set on bread. And they set on for him by himself, and for them by themselves, and loveth him. And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die. And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said, Go again, and buy us a little food. And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man's face, except our youngest brother be with us. And thy servant my father said unto us, Ye know that my wife bare me two sons: and the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since: and if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; it shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever. Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father. [Sidenote: Genesis 45] Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren. And he wept aloud: and the Egyptians and the house of Pharaoh heard. And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence. And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest. And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt. Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not: and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast: for the Egyptians, which did eat with him, by themselves: because the Egyptians might not eat bread with the Hebrews. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marvelled one at another. And he took and sent messes unto them from before him: but Benjamin's mess was five times so much as any of their's. And they drank, and were merry with him. [Sidenote: Genesis 44] And he commanded the steward of his house, saying, Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken. As soon as the morning was light, the men were sent away, they and their asses. And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good? is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing. And he overtook them, and he spake unto them these same words. And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing: behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? with whomsoever of thy servants it be found, both let him die, and we also will be my lord's bondmen. And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless. Then they speedily took down every man his sack to the ground, and opened every man his sack. And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin's sack. Then they rent their clothes, and laded every man his ass, and returned to the city. And Judah and his brethren came to Joseph's house; for he was yet there: and they fell before him on the ground. And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine? And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's servants, both we, and he also with whom the cup is found. And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father. Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord's ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, Have ye a father, or a brother? And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father and there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty. And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither. And he fell upon his brother Benjamin's neck, and wept; and Benjamin wept upon his neck. Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him. [Sidenote: Genesis 46] And the fame thereof was heard in Pharaoh's house, saying, Joseph's brethren are come: and it pleased Pharaoh well, and his servants. And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan; and take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land. Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. Also regard not your stuff; for the good of all the land of Egypt is your's. And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way. So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way. And they went up out of Egypt, and came into the land of Canaan unto Jacob their father, and told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob's heart fainted, for he believed them not. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: and Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die. CHAPTER 23 ISRAEL GOES DOWN INTO EGYPT AND Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices unto the God of his father Isaac. And God spake unto Israel in the visions of the night, and said, Jacob, Jacob. And he said, Here am I. And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes. And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle, and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his seed with him: his sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his seed brought he with him into Egypt. And the sons of Joseph, which were born him in Egypt, were two souls: all the souls of the house of Jacob, which came into Egypt, were threescore and ten. And he sent Judah before him unto Joseph, to direct his face unto Goshen; and they came into the land of Goshen. And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen, and presented himself unto him; and he fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, Now let me die, since I have seen thy face, because thou art yet alive. And Joseph said unto his brethren, and unto his father's house, I will go up, and shew Pharaoh, and say unto him, My brethren, and my father's house, which were in the land of Canaan, are come unto me; and the men are shepherds, for their trade hath been to feed cattle; and they have brought their flocks, and their herds, and all that they have. And it shall come to pass, when Pharaoh shall call you, and shall say, What is your occupation? that ye shall say, Thy servants' trade hath been about cattle from our youth even until now, both we, and also our fathers: that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians. Then Joseph came and told Pharaoh, and said, My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen. And he took some of his brethren, even five men, and presented them unto Pharaoh. And Pharaoh said unto his brethren, What is your occupation? And they said unto Pharaoh, Thy servants are shepherds, both we, and also our fathers. They said moreover unto Pharaoh, For to sojourn in the land are we come; for thy servants have no pasture for their flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen. [Sidenote: Genesis 47] And Pharaoh spake unto Joseph, saying, Thy father and thy brethren are come unto thee: the land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle. And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, How old art thou? And Jacob said unto Pharaoh, The days of the years of my pilgrimage are an hundred and thirty years: few and evil have the days of the years of my life been, and have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage. And Jacob blessed Pharaoh, and went out from before Pharaoh. And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. And Joseph nourished his father, and his brethren, and all his father's household, with bread, according to their families. [Sidenote: Genesis 47] And there was no bread in all the land; for the famine was very sore, so that the land of Egypt and all the land of Canaan fainted by reason of the famine. And Joseph gathered up all the money that was found in the land of Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house. And when money failed in the land of Egypt, and in the land of Canaan, all the Egyptians came unto Joseph, and said, Give us bread: for why should we die in thy presence? for the money faileth. And Joseph said, Give your cattle; and I will give you for your cattle, if money fail. And they brought their cattle unto Joseph: and Joseph gave them bread in exchange for horses, and for the flocks, and for the cattle of the herds, and for the asses: and he fed them with bread for all their cattle for that year. When that year was ended, they came unto him the second year, and said unto him, We will not hide it from my lord, how that our money is spent; my lord also hath our herds of cattle; there is not ought left in the sight of my lord, but our bodies, and our lands: wherefore shall we die before thine eyes, both we and our land? buy us and our land for bread, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, that the land be not desolate. And Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine prevailed over them: so the land became Pharaoh's. And as for the people, he removed them to cities from one end of the borders of Egypt even to the other end thereof. Only the land of the priests bought he not; for the priests had a portion assigned them of Pharaoh, and did eat their portion which Pharaoh gave them: wherefore they sold not their lands. Then Joseph said unto the people, Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. And it shall come to pass in the increase, that ye shall give the fifth part unto Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones. And they said, Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants. And Joseph made it a law over the land of Egypt unto this day, that Pharaoh should have the fifth part; except the land of the priests only, which became not Pharaoh's. And Israel dwelt in the land of Egypt, in the country of Goshen; and they had possessions therein, and grew, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years: so the whole age of Jacob was an hundred forty and seven years. CHAPTER 24 THE DEATH OF JACOB AND the time drew nigh that Israel must die: and he called his son Joseph, and said unto him, If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: but I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said. And he said, Swear unto me. And he sware unto him. And Israel bowed himself upon the bed's head. And it came to pass after these things, that one told Joseph, Behold, thy father is sick: and he took with him his two sons, Manasseh and Ephraim. And one told Jacob, and said, Behold, thy son Joseph cometh unto thee: and Israel strengthened himself, and sat upon the bed. And Jacob said unto Joseph, God Almighty appeared unto me at Luz in the land of Canaan, and blessed me, and said unto me, Behold, I will make thee fruitful, and multiply thee, and I will make of thee a multitude of people; and will give this land to thy seed after thee for an everlasting possession. And now thy two sons, Ephraim and Manasseh, which were born unto thee in the land of Egypt before I came unto thee into Egypt, are mine; as Reuben and Simeon, they shall be mine. And thy issue, which thou begettest after them, shall be thine, and shall be called after the name of their brethren in their inheritance. And as for me, when I came from Padan, Rachel died by me in the land of Canaan in the way, when yet there was but a little way to come unto Ephrath: and I buried her there in the way of Ephrath; the same is Beth-lehem. And Israel beheld Joseph's sons, and said, Who are these? And Joseph said unto his father, They are my sons, whom God hath given me in this place. And he said, Bring them, I pray thee, unto me, and I will bless them. Now the eyes of Israel were dim for age, so that he could not see. And he brought them near unto him; and he kissed them, and embraced them. And Israel said unto Joseph, I had not thought to see thy face: and, lo, God hath shewed me also thy seed. [Sidenote: Genesis 48] And Joseph brought them out from between his knees, and he bowed himself with his face to the earth. And Joseph took them both, Ephraim in his right hand toward Israel's left hand, and Manasseh in his left hand toward Israel's right hand, and brought them near unto him. And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn. And he blessed Joseph, and said, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the Angel which redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth. And when Joseph saw that his father laid his right hand upon the head of Ephraim, it displeased him: and he held up his father's hand, to remove it from Ephraim's head unto Manasseh's head. And Joseph said unto his father, Not so, my father: for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know it, my son, I know it: he also shall become a people, and he also shall be great: but truly his younger brother shall be greater than he, and his seed shall become a multitude of nations. And he blessed them that day, saying, In thee shall Israel bless, saying, God make thee as Ephraim and as Manasseh: and he set Ephraim before Manasseh. [Sidenote: Genesis 50] And Israel said unto Joseph, Behold, I die: but God shall be with you, and bring you again unto the land of your fathers. Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and with my bow. And Jacob called unto his sons, and said, Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite, in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought for a possession of a buryingplace. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah. The purchase of the field and of the cave that is therein was from the children of Heth. And when Jacob had made an end of commanding his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people. CHAPTER 25 THE BURIAL OF JACOB AND Joseph fell upon his father's face, and wept upon him, and kissed him. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. And forty days were fulfilled for him; for so are fulfilled the days of those which are embalmed: and the Egyptians mourned for him threescore and ten days. And when the days of his mourning were past, Joseph spake unto the house of Pharaoh, saying, If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again. And Pharaoh said, Go up, and bury thy father, according as he made thee swear. And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks, and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen: and it was a very great company. And they came to the threshingfloor of Atad, which is beyond Jordan, and there they mourned with a great and very sore lamentation: and he made a mourning for his father seven days. And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, This is a grievous mourning to the Egyptians: wherefore the name of it was called Abel-mizraim, which is beyond Jordan. And his sons did unto him according as he commanded them: for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought. [Sidenote: Genesis 50] And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. And when Joseph's brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him. And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying, So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. And his brethren also went and fell down before his face; and they said, Behold, we be thy servants. And Joseph said unto them, Fear not: for am I in the place of God? But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them. And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. And Joseph saw Ephraim's children of the third generation: the children also of Machir the son of Manasseh were brought up upon Joseph's knees. And Joseph said unto his brethren, I die: and God will surely visit you, and bring you out of this land unto the land which he sware to Abraham, to Isaac, and to Jacob. And Joseph took an oath of the children of Israel, saying, God will surely visit you, and ye shall carry up my bones from hence. So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. [Illustration] [Illustration] BOOK IV MOSES AND THE DELIVERANCE FROM EGYPT CHAPTER 26 THE FINDING OF MOSES NOW these are the names of the children of Israel, which came into Egypt; every man and his household came with Jacob. Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan, and Naphtali, Gad, and Asher. And all the souls that came from Jacob were seventy souls: for Joseph was in Egypt already. And Joseph died, and all his brethren, and all that generation. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them. Now there arose up a new king over Egypt, which knew not Joseph. And he said unto his people, Behold, the people of the children of Israel are more and mightier than we: come on, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they join also unto our enemies, and fight against us, and so get them up out of the land. Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh treasure cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigour: and they made their lives bitter with hard bondage, in morter, and in brick, and in all manner of service in the field: all their service, wherein they made them serve, was with rigour. And the king of Egypt commanded that all the male children of the Hebrews be put to death. But the Hebrew women did not as the king of Egypt commanded them, but saved the men children alive: and the people multiplied, and waxed very mighty. And there went a man of the house of Levi, and took to wife a daughter of Levi. And the woman bare a son: and when she saw him that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river's brink. And his sister stood afar off, to wit what would be done to him. And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river's side; and when she saw the ark among the flags, she sent her maid to fetch it. And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews' children. Then said his sister to Pharaoh's daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee? And Pharaoh's daughter said to her, Go. And the maid went and called the child's mother. And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water. [Sidenote: Exodus 2] And it came to pass in those days, when Moses was grown, that he went out unto his brethren, and looked on their burdens: and he spied an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he slew the Egyptian, and hid him in the sand. And when he went out the second day, behold, two men of the Hebrews strove together: and he said to him that did the wrong, Wherefore smitest thou thy fellow? And he said, Who made thee a prince and a judge over us? intendest thou to kill me, as thou killedst the Egyptian? And Moses feared, and said, Surely this thing is known. Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. And when they came to Reuel their father, he said, How is it that ye are come so soon to day? And they said, An Egyptian delivered us out of the hand of the shepherds, and also drew water enough for us, and watered the flock. And he said unto his daughters, And where is he? why is it that ye have left the man? call him, that he may eat bread. And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. And she bare him a son, and he called his name Gershom: for he said, I have been a stranger in a strange land. [Sidenote: Exodus 3] And it came to pass in process of time, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob. And God looked upon the children of Israel, and God had respect unto them. CHAPTER 27 THE BURNING BUSH NOW Moses kept the flock of Jethro his father in law, the priest of Midian: and he led the flock to the backside of the desert, and came to the mountain of God, even to Horeb. And the angel of the LORD appeared unto him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the LORD saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face; for he was afraid to look upon God. And the LORD said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land unto a good land and a large, unto a land flowing with milk and honey. Now therefore, behold, the cry of the children of Israel is come unto me: and I have also seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt. And Moses said unto God, Who am I, that I should go unto Pharaoh, and that I should bring forth the children of Israel out of Egypt? And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. And Moses said unto God, Behold, when I come unto the children of Israel, and shall say unto them, The God of your fathers hath sent me unto you; and they shall say to me, What is his name? what shall I say unto them? And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you. And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The LORD God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations. Go, and gather the elders of Israel together, and say unto them, The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt: and I have said, I will bring you up out of the affliction of Egypt, unto a land flowing with milk and honey. And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, unto the king of Egypt, and ye shall say unto him, The LORD God of the Hebrews hath met with us: and now let us go, we beseech thee, three days' journey into the wilderness, that we may sacrifice to the LORD our God. And I am sure that the king of Egypt will not let you go, no, not by a mighty hand. And I will stretch out my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. And I will give this people favour in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty: but every woman shall borrow of her neighbour, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians. And Moses answered and said, But, behold, they will not believe me, nor hearken unto my voice: for they will say, The LORD hath not appeared unto thee. And the LORD said unto him, What is that in thine hand? And he said, A rod. And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the LORD said unto Moses, Put forth thine hand, and take it by the tail. And he put forth his hand, and caught it, and it became a rod in his hand: that they may believe that the LORD God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee. [Sidenote: Exodus 4] And the LORD said furthermore unto him, Put now thine hand into thy bosom. And he put his hand into his bosom: and when he took it out, behold, his hand was leprous as snow. And he said, Put thine hand into thy bosom again. And he put his hand into his bosom again; and plucked it out of his bosom, and, behold, it was turned again as his other flesh. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. And it shall come to pass, if they will not believe also these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land. And Moses said unto the LORD, O my Lord, I am not eloquent, neither heretofore, nor since thou hast spoken unto thy servant: but I am slow of speech, and of a slow tongue. And the LORD said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the LORD? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt say. And he said, O my Lord, send, I pray thee, by the hand of him whom thou wilt send. And the anger of the LORD was kindled against Moses, and he said, Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and he shall be, even he shall be to thee instead of a mouth, and thou shalt be to him instead of God. And thou shalt take this rod in thine hand, wherewith thou shalt do signs. [Sidenote: Exodus 5] And Moses went and returned to Jethro his father in law, and said unto him, Let me go, I pray thee, and return unto my brethren which are in Egypt, and see whether they be yet alive. And Jethro said to Moses, Go in peace. And the LORD said unto Moses in Midian, Go, return into Egypt: for all the men are dead which sought thy life. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. And the LORD said unto Moses, When thou goest to return into Egypt, see that thou do all those wonders before Pharaoh, which I have put in thine hand: but I will harden his heart, that he shall not let the people go. And thou shalt say unto Pharaoh, Thus saith the LORD, Israel is my son, even my firstborn: and I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. And the LORD said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the LORD who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: and Aaron spake all the words which the LORD had spoken unto Moses, and did the signs in the sight of the people. And the people believed: and when they heard that the LORD had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped. CHAPTER 28 THE ISRAELITES IN BONDAGE AND afterward Moses and Aaron went in, and told Pharaoh, Thus saith the LORD God of Israel, Let my people go, that they may hold a feast unto me in the wilderness. And Pharaoh said, Who is the LORD, that I should obey his voice to let Israel go? I know not the LORD, neither will I let Israel go. And they said, The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the desert, and sacrifice unto the LORD our God; lest he fall upon us with pestilence, or with the sword. And the king of Egypt said unto them, Wherefore do ye, Moses and Aaron, let the people from their works? get you unto your burdens. And Pharaoh said, Behold, the people of the land now are many, and ye make them rest from their burdens. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying, Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God. Let there more work be laid upon the men, that they may labour therein; and let them not regard vain words. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw. And the taskmasters hasted them, saying, Fulfil your works, your daily tasks, as when there was straw. And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have ye not fulfilled your task in making brick both yesterday and to day, as heretofore? Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people. But he said, Ye are idle, ye are idle: therefore ye say, Let us go and do sacrifice to the LORD. Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the tale of bricks. And the officers of the children of Israel did see that they were in evil case, after it was said, Ye shall not minish ought from your bricks of your daily task. [Sidenote: Exodus 6] And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: and they said unto them, The LORD look upon you, and judge; because ye have made our savour to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us. And Moses returned unto the LORD, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me? for since I came to Pharaoh to speak in thy name, he hath done evil to this people; neither hast thou delivered thy people at all. Then the LORD said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. And God spake unto Moses, and said unto him, I am the LORD: and I appeared unto Abraham, unto Isaac, and unto Jacob, by the name of God Almighty, but by my name JEHOVAH was I not known to them. And I have also established my covenant with them, to give them the land of Canaan, the land of their pilgrimage, wherein they were strangers. And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant. Wherefore say unto the children of Israel, I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a stretched out arm, and with great judgments: and I will take you to me for a people, and I will be to you a God: and ye shall know that I am the LORD your God, which bringeth you out from under the burdens of the Egyptians. And I will bring you in unto the land, concerning the which I did swear to give it to Abraham, to Isaac, and to Jacob; and I will give it you for an heritage: I am the LORD. [Sidenote: Exodus 7] And Moses spake so unto the children of Israel: but they hearkened not unto Moses for anguish of spirit, and for cruel bondage. And the LORD spake unto Moses, saying, Go in, speak unto Pharaoh king of Egypt, that he let the children of Israel go out of his land. And Moses spake before the LORD, saying, Behold, the children of Israel have not hearkened unto me; how then shall Pharaoh hear me? And the LORD said unto Moses, See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy prophet. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he send the children of Israel out of his land. And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh shall not hearken unto you, that I may lay my hand upon Egypt, and bring forth mine armies, and my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the LORD, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them. And Moses and Aaron did as the LORD commanded them, so did they. And Moses was fourscore years old, and Aaron fourscore and three years old, when they spake unto Pharaoh. And the LORD spake unto Moses and unto Aaron, saying, When Pharaoh shall speak unto you, saying, Shew a miracle for you: then thou shalt say unto Aaron, Take thy rod, and cast it before Pharaoh, and it shall become a serpent. And Moses and Aaron went in unto Pharaoh, and they did so as the LORD had commanded: and Aaron cast down his rod before Pharaoh, and before his servants, and it became a serpent. Then Pharaoh also called the wise men and the sorcerers: now the magicians of Egypt, they also did in like manner with their enchantments. For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. And he hardened Pharaoh's heart, that he hearkened not unto them; as the LORD had said. CHAPTER 29 THE PLAGUES OF BLOOD AND FROGS AND the LORD said unto Moses, Pharaoh's heart is hardened, he refuseth to let the people go. Get thee unto Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink against he come; and the rod which was turned to a serpent shalt thou take in thine hand. And thou shalt say unto him, The LORD God of the Hebrews hath sent me unto thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou wouldest not hear. Thus saith the LORD, In this thou shalt know that I am the LORD: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that is in the river shall die, and the river shall stink; and the Egyptians shall lothe to drink of the water of the river. And the LORD spake unto Moses, Say unto Aaron, Take thy rod, and stretch out thine hand upon the waters of Egypt, upon their streams, upon their rivers, and upon their ponds, and upon all their pools of water, that they may become blood; and that there may be blood throughout all the land of Egypt, both in vessels of wood, and in vessels of stone. And Moses and Aaron did so, as the LORD commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that was in the river died; and the river stank, and the Egyptians could not drink of the water of the river; and there was blood throughout all the land of Egypt. And the magicians of Egypt did so with their enchantments: and Pharaoh's heart was hardened, neither did he hearken unto them; as the LORD had said. And Pharaoh turned and went into his house, neither did he set his heart to this also. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. [Sidenote: Exodus 8] And seven days were fulfilled, after that the LORD had smitten the river. And the LORD spake unto Moses, Go unto Pharaoh, and say unto him, Thus saith the LORD, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: and the river shall bring forth frogs abundantly, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneedingtroughs: and the frogs shall come up both on thee, and upon thy people, and upon all thy servants. And the LORD spake unto Moses, Say unto Aaron, Stretch forth thine hand with thy rod over the streams, over the rivers, and over the ponds, and cause frogs to come up upon the land of Egypt. And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. And the magicians did so with their enchantments, and brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said, Intreat the LORD, that he may take away the frogs from me, and from my people; and I will let the people go, that they may do sacrifice unto the LORD. And Moses said unto Pharaoh, Glory over me: when shall I intreat for thee, and for thy servants, and for thy people, to destroy the frogs from thee and thy houses, that they may remain in the river only? And he said, To morrow. And he said, Be it according to thy word: that thou mayest know that there is none like unto the LORD our God. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only. And Moses and Aaron went out from Pharaoh: and Moses cried unto the LORD because of the frogs which he had brought against Pharaoh. And the LORD did according to the word of Moses; and the frogs died out of the houses, out of the villages, and out of the fields. And they gathered them together upon heaps: and the land stank. But when Pharaoh saw that there was respite, he hardened his heart, and hearkened not unto them; as the LORD had said. CHAPTER 30 THE PLAGUES OF LICE, FLIES, MURRAIN, AND BOILS [Sidenote: Exodus 8] AND the LORD said unto Moses, Say unto Aaron, Stretch out thy rod, and smite the dust of the land, that it may become lice throughout all the land of Egypt. And they did so; for Aaron stretched out his hand with his rod, and smote the dust of the earth, and it became lice in man, and in beast; all the dust of the land became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not: so there were lice upon man, and upon beast. Then the magicians said unto Pharaoh, This is the finger of God: and Pharaoh's heart was hardened, and he hearkened not unto them; as the LORD had said. And the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say unto him, Thus saith the LORD, Let my people go, that they may serve me. Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the LORD in the midst of the earth. And I will put a division between my people and thy people: to morrow shall this sign be. And the LORD did so; and there came a grievous swarm of flies into the house of Pharaoh, and into his servants' houses, and into all the land of Egypt: the land was corrupted by reason of the swarm of flies. And Pharaoh called for Moses and for Aaron, and said, Go ye, sacrifice to your God in the land. And Moses said, It is not meet so to do; for we shall sacrifice the abomination of the Egyptians to the LORD our God: lo, shall we sacrifice the abomination of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the LORD our God, as he shall command us. And Pharaoh said, I will let you go, that ye may sacrifice to the LORD your God in the wilderness; only ye shall not go very far away: intreat for me. And Moses said, Behold, I go out from thee, and I will intreat the LORD that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to morrow: but let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the LORD. And Moses went out from Pharaoh, and intreated the LORD. And the LORD did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart at this time also, neither would he let the people go. Then the LORD said unto Moses, Go in unto Pharaoh, and tell him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For if thou refuse to let them go, and wilt hold them still, behold, the hand of the LORD is upon thy cattle which is in the field, upon the horses, upon the asses, upon the camels, upon the oxen, and upon the sheep: there shall be a very grievous murrain. And the LORD shall sever between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that is the children's of Israel. And the LORD appointed a set time, saying, To morrow the LORD shall do this thing in the land. And the LORD did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not one of the cattle of the Israelites dead. And the heart of Pharaoh was hardened, and he did not let the people go. [Sidenote: Exodus 9] And the LORD said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust in all the land of Egypt, and shall be a boil breaking forth with blains upon man, and upon beast, throughout all the land of Egypt. And they took ashes of the furnace, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth with blains upon man, and upon beast. And the magicians could not stand before Moses because of the boils; for the boil was upon the magicians, and upon all the Egyptians. And the LORD hardened the heart of Pharaoh, and he hearkened not unto them; as the LORD had spoken unto Moses. CHAPTER 31 THE PLAGUE OF HAIL AND the LORD said unto Moses, Rise up early in the morning, and stand before Pharaoh, and say unto him, Thus saith the LORD God of the Hebrews, Let my people go, that they may serve me. For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For now I will stretch out my hand, that I may smite thee and thy people with pestilence; and thou shalt be cut off from the earth. And in very deed for this cause have I raised thee up, for to shew in thee my power; and that my name may be declared throughout all the earth. As yet exaltest thou thyself against my people, that thou wilt not let them go? [Sidenote: Exodus 10] Behold, to morrow about this time I will cause it to rain a very grievous hail, such as hath not been in Egypt since the foundation thereof even until now. Send therefore now, and gather thy cattle, and all that thou hast in the field; for upon every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die. He that feared the word of the LORD among the servants of Pharaoh made his servants and his cattle flee into the houses: and he that regarded not the word of the LORD left his servants and his cattle in the field. And the LORD said unto Moses, Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt. And Moses stretched forth his rod toward heaven: and the LORD sent thunder and hail, and the fire ran along upon the ground; and the LORD rained hail upon the land of Egypt. So there was hail, and fire mingled with the hail, very grievous, such as there was none like it in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and brake every tree of the field. Only in the land of Goshen, where the children of Israel were, was there no hail. And Pharaoh sent, and called for Moses and Aaron, and said unto them, I have sinned this time: the LORD is righteous, and I and my people are wicked. Intreat the LORD (for it is enough) that there be no more mighty thunderings and hail; and I will let you go, and ye shall stay no longer. And Moses said unto him, As soon as I am gone out of the city, I will spread abroad my hands unto the LORD; and the thunder shall cease, neither shall there be any more hail; that thou mayest know how that the earth is the LORD'S. But as for thee and thy servants, I know that ye will not yet fear the LORD God. And the flax and the barley was smitten: for the barley was in the ear, and the flax was bolled. But the wheat and the rie were not smitten: for they were not grown up. And Moses went out of the city from Pharaoh, and spread abroad his hands unto the LORD: and the thunders and hail ceased, and the rain was not poured upon the earth. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, neither would he let the children of Israel go; as the LORD had spoken by Moses. CHAPTER 32 THE PLAGUES OF LOCUSTS AND DARKNESS AND the LORD said unto Moses, Go in unto Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs before him: and that thou mayest tell in the ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I am the LORD. And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, to morrow will I bring the locusts into thy coast: and they shall cover the face of the earth, that one cannot be able to see the earth: and they shall eat the residue of that which is escaped, which remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: and they shall fill thy houses, and the houses of all thy servants, and the houses of all the Egyptians; which neither thy fathers, nor thy fathers' fathers have seen, since the day that they were upon the earth unto this day. And he turned himself, and went out from Pharaoh. And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed? And Moses and Aaron were brought again unto Pharaoh: and he said unto them, Go, serve the LORD your God: but who are they that shall go? And Moses said, We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the LORD. And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look to it; for evil is before you. Not so: go now ye that are men, and serve the LORD; for that ye did desire. And they were driven out from Pharaoh's presence. [Sidenote: Exodus 10] And the LORD said unto Moses, Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left. And Moses stretched forth his rod over the land of Egypt, and the LORD brought an east wind upon the land all that day, and all that night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the coasts of Egypt: very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they did eat every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing in the trees, or in the herbs of the field, through all the land of Egypt. Then Pharaoh called for Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the LORD your God, that he may take away from me this death only. And he went out from Pharaoh, and intreated the LORD. And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the Red sea; there remained not one locust in all the coasts of Egypt. But the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go. [Sidenote: Exodus 11] And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt. And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days: they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. And Pharaoh called unto Moses, and said, Go ye, serve the LORD; only let your flocks and your herds be stayed: let your little ones also go with you. And Moses said, Thou must give us also sacrifices and burnt offerings, that we may sacrifice unto the LORD our God. Our cattle also shall go with us; there shall not an hoof be left behind; for thereof must we take to serve the LORD our God; and we know not with what we must serve the LORD, until we come thither. But the LORD hardened Pharaoh's heart, and he would not let them go. And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in that day thou seest my face thou shalt die. And Moses said, Thou hast spoken well, I will see thy face again no more. CHAPTER 33 THE TENTH PLAGUE: THE FIRSTBORN OF EGYPT SLAIN--THE PASSOVER AND the LORD said unto Moses, Yet will I bring one plague more upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. Speak now in the ears of the people, and let every man borrow of his neighbour, and every woman of her neighbour, jewels of silver, and jewels of gold. And the LORD gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people. And Moses said, Thus saith the LORD, About midnight will I go out into the midst of Egypt: and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even unto the firstborn of the maidservant that is behind the mill; and all the firstborn of beasts. And there shall be a great cry throughout all the land of Egypt, such as there was none like it, nor shall be like it any more. But against any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the LORD doth put a difference between the Egyptians and Israel. And all these thy servants shall come down unto me, and bow down themselves unto me, saying, Get thee out, and all the people that follow thee: and after that I will go out. And he went out from Pharaoh in a great anger. And the LORD said unto Moses, Pharaoh shall not hearken unto you; that my wonders may be multiplied in the land of Egypt. And Moses and Aaron did all these wonders before Pharaoh: and the LORD hardened Pharaoh's heart, so that he would not let the children of Israel go out of his land. And the LORD spake unto Moses and Aaron in the land of Egypt, saying, This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house: and if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb. Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats: and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening. And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it. And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it. Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof. And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire. And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD'S passover. For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt. And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever. Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel. And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you. And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever. [Sidenote: Exodus 12] In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even. Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land. Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread. [Sidenote: Exodus 12] Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning. For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the LORD'S passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped. And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they. And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead. CHAPTER 34 THE ISRAELITES GO UP OUT OF EGYPT AND Pharaoh called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said. Also take your flocks and your herds, as ye have said, and be gone; and bless me also. And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men. And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment: and the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual. Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years. And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt. It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations. And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies. And the LORD spake unto Moses, saying, Sanctify unto me all the firstborn among the children of Israel, both of man and of beast: it is mine. And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten. And it shall be when the LORD shall bring thee into the land which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month. Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD. And there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters. And thou shalt shew thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt. And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD'S law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt. Thou shalt therefore keep this ordinance in his season from year to year. [Sidenote: Exodus 13] And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee, that thou shalt set apart unto the LORD every firstling that cometh of a beast which thou hast; the males shall be the LORD'S. And every firstling of an ass thou shalt redeem with a lamb: and all the firstborn of man among thy children shalt thou redeem. CHAPTER 35 THE OVERWHELMING OF THE EGYPTIANS AND it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt: but God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt. And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you. [Sidenote: Exodus 14] And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night: he took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people. And the LORD spake unto Moses, saying, Speak unto the children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the sea, over against Baal-zephon: before it shall ye encamp by the sea. For Pharaoh will say of the children of Israel, They are entangled in the land, the wilderness hath shut them in. And I will harden Pharaoh's heart, that he shall follow after them; and I will be honoured upon Pharaoh, and upon all his host; that the Egyptians may know that I am the LORD. And they did so. And it was told the king of Egypt that the people fled: and the heart of Pharaoh and of his servants was turned against the people, and they said, Why have we done this, that we have let Israel go from serving us? And he made ready his chariot, and took his people with him: and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over every one of them. And the LORD hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: and the children of Israel went out with an high hand. But the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea, beside Pi-hahiroth, before Baal-zephon. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the LORD. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the LORD, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever. The LORD shall fight for you, and ye shall hold your peace. And the LORD said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward: but lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go on dry ground through the midst of the sea. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honour upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the LORD, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen. And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them: and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these: so that the one came not near the other all the night. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall unto them on their right hand, and on their left. And the Egyptians pursued, and went in after them to the midst of the sea, even all Pharaoh's horses, his chariots, and his horsemen. And it came to pass, that in the morning watch the LORD looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians, and took off their chariot wheels, that they drave them heavily: so that the Egyptians said, Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians. And the LORD said unto Moses, Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen. And Moses stretched forth his hand over the sea, and the sea returned to his strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, and all the host of Pharaoh that came into the sea after them; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw that great work which the LORD did upon the Egyptians: and the people feared the LORD, and believed the LORD, and his servant Moses. CHAPTER 36 THE SONG OF MOSES [Sidenote: Exodus 15] THEN sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea. The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him. The LORD is a man of war: the LORD is his name. Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea. The depths have covered them: they sank into the bottom as a stone. [Sidenote: Exodus 15] Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy. And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble. And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea. The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters. Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders? Thou stretchedst out thy right hand, the earth swallowed them. Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation. The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina. Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away. Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O LORD, which thy hands have established. The LORD shall reign for ever and ever. For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea. [Illustration] [Illustration] BOOK V--ISRAEL IN THE WILDERNESS CHAPTER 37 THE ISRAELITES FED WITH MANNA SO Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink? and he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them, and said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee. And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters. And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. And the whole congregation of the children of Israel murmured against Moses and Aaron in the wilderness: and the children of Israel said unto them, Would to God we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh pots, and when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger. [Sidenote: Exodus 16] Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no. And it shall come to pass, that on the sixth day they shall prepare that which they bring in; and it shall be twice as much as they gather daily. And Moses and Aaron said unto all the children of Israel, At even, then ye shall know that the LORD hath brought you out from the land of Egypt: and in the morning, then ye shall see the glory of the LORD; for that he heareth your murmurings against the LORD: and what are we, that ye murmur against us? And Moses said, This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against him: and what are we? your murmurings are not against us, but against the LORD. And Moses spake unto Aaron, Say unto all the congregation of the children of Israel, Come near before the LORD: for he hath heard your murmurings. And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud. And the LORD spake unto Moses, saying, I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God. And it came to pass, that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the LORD hath given you to eat. This is the thing which the LORD hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. And the children of Israel did so, and gathered, some more, some less. And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. And Moses said, Let no man leave of it till the morning. Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. And they gathered it every morning, every man according to his eating: and when the sun waxed hot, it melted. And it came to pass, that on the sixth day they gathered twice as much bread, two omers for one man: and all the rulers of the congregation came and told Moses. And he said unto them, This is that which the LORD hath said, To morrow is the rest of the holy sabbath unto the LORD: bake that which ye will bake to day, and seethe that ye will seethe; and that which remaineth over lay up for you to be kept until the morning. And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. And Moses said, Eat that to day; for to day is a sabbath unto the LORD: to day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none. [Illustration: MOSES STRIKING THE ROCK, BY MURILLO IN LA CARIDAD MUSEUM, SEVILLE] And it came to pass, that there went out some of the people on the seventh day for to gather, and they found none. And the LORD said unto Moses, How long refuse ye to keep my commandments and my laws? See, for that the LORD hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day. So the people rested on the seventh day. And the house of Israel called the name thereof Manna: and it was like coriander seed, white; and the taste of it was like wafers made with honey. And Moses said, This is the thing which the LORD commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt. And Moses said unto Aaron, Take a pot, and put an omer full of manna therein, and lay it up before the LORD, to be kept for your generations. As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept. And the children of Israel did eat manna forty years, until they came to a land inhabited; they did eat manna, until they came unto the borders of the land of Canaan. CHAPTER 38 MOSES BRINGS WATER FROM THE ROCK--MOSES AND HIS FATHER IN LAW [Sidenote: Exodus 17] AND all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst? And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me. And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel. And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? [Sidenote: Exodus 18] Then came Amalek, and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword. And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it Jehovah-nissi: for he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation. When Jethro, the priest of Midian, Moses' father in law, heard of all that God had done for Moses, and for Israel his people, and that the LORD had brought Israel out of Egypt; then Jethro, Moses' father in law, took Zipporah, Moses' wife, after he had sent her back, and her two sons; of which the name of the one was Gershom; for he said, I have been an alien in a strange land: and the name of the other was Eliezer; for the God of my father, said he, was mine help, and delivered me from the sword of Pharaoh: and Jethro, Moses' father in law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God: and he said unto Moses, I thy father in law Jethro am come unto thee, and thy wife, and her two sons with her. And Moses went out to meet his father in law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. And Moses told his father in law all that the LORD had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the LORD delivered them. And Jethro rejoiced for all the goodness which the LORD had done to Israel, whom he had delivered out of the hand of the Egyptians. And Jethro said, Blessed be the LORD, who hath delivered you out of the hand of the Egyptians, and out of the hand of Pharaoh, who hath delivered the people from under the hand of the Egyptians. Now I know that the LORD is greater than all gods: for in the thing wherein they dealt proudly he was above them. And Jethro, Moses' father in law, took a burnt offering and sacrifices for God: and Aaron came, and all the elders of Israel, to eat bread with Moses' father in law before God. And it came to pass on the morrow, that Moses sat to judge the people: and the people stood by Moses from the morning unto the evening. And when Moses' father in law saw all that he did to the people, he said, What is this thing that thou doest to the people? why sittest thou thyself alone, and all the people stand by thee from morning unto even? And Moses said unto his father in law, Because the people come unto me to enquire of God: when they have a matter, they come unto me; and I judge between one and another, and I do make them know the statutes of God, and his laws. And Moses' father in law said unto him, The thing that thou doest is not good. Thou wilt surely wear away, both thou, and this people that is with thee: for this thing is too heavy for thee; thou art not able to perform it thyself alone. Hearken now unto my voice, I will give thee counsel, and God shall be with thee: Be thou for the people to God-ward, that thou mayest bring the causes unto God: and thou shalt teach them ordinances and laws, and shalt shew them the way wherein they must walk, and the work that they must do. Moreover thou shalt provide out of all the people able men, such as fear God, men of truth, hating covetousness; and place such over them, to be rulers of thousands, and rulers of hundreds, rulers of fifties, and rulers of tens: and let them judge the people at all seasons: and it shall be, that every great matter they shall bring unto thee, but every small matter they shall judge: so shall it be easier for thyself, and they shall bear the burden with thee. If thou shalt do this thing, and God command thee so, then thou shalt be able to endure, and all this people shall also go to their place in peace. So Moses hearkened to the voice of his father in law, and did all that he had said. And Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. And they judged the people at all seasons: the hard causes they brought unto Moses, but every small matter they judged themselves. [Sidenote: Exodus 19] And Moses let his father in law depart; and he went his way into his own land. CHAPTER 39 THE LAW GIVEN FROM MOUNT SINAI IN the third month, when the children of Israel were gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. For they were departed from Rephidim, and were come to the desert of Sinai, and had pitched in the wilderness; and there Israel camped before the mount. And Moses went up unto God, and the LORD called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel; Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. [Sidenote: Exodus 20] And Moses came and called for the elders of the people, and laid before their faces all these words which the LORD commanded him. And all the people answered together, and said, All that the LORD hath spoken we will do. And Moses returned the words of the people unto the LORD. And the LORD said unto Moses, Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and believe thee for ever. And Moses told the words of the people unto the LORD. And the LORD said unto Moses, Go unto the people, and sanctify them to day and to morrow, and let them wash their clothes, and be ready against the third day: for the third day the LORD will come down in the sight of all the people upon mount Sinai. And thou shalt set bounds unto the people round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death: there shall not an hand touch it, but he shall surely be stoned, or shot through; whether it be beast or man, it shall not live: when the trumpet soundeth long, they shall come up to the mount. And Moses went down from the mount unto the people, and sanctified the people; and they washed their clothes. And he said unto the people, Be ready against the third day. And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. And Moses brought forth the people out of the camp to meet with God; and they stood at the nether part of the mount. And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet sounded long, and waxed louder and louder, Moses spake, and God answered him by a voice. And the LORD came down upon mount Sinai, on the top of the mount: and the LORD called Moses up to the top of the mount; and Moses went up. And the LORD said unto Moses, Go down, charge the people, lest they break through unto the LORD to gaze, and many of them perish. And let the priests also, which come near to the LORD, sanctify themselves, lest the LORD break forth upon them. And Moses said unto the LORD, The people cannot come up to mount Sinai: for thou chargedst us, saying, Set bounds about the mount, and sanctify it. And the LORD said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the LORD, lest he break forth upon them. So Moses went down unto the people, and spake unto them. And God spake all these words, saying, I am the LORD thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and shewing mercy unto thousands of them that love me, and keep my commandments. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain. Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the sabbath of the LORD thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the LORD blessed the sabbath day, and hallowed it. Honour thy father and thy mother: that thy days may be long upon the land which the LORD thy God giveth thee. Thou shalt not kill. Thou shalt not commit adultery. Thou shalt not steal. Thou shalt not bear false witness against thy neighbour. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's. [Sidenote: Exodus 24] And all the people saw the thunderings, and the lightnings, and the noise of the trumpet, and the mountain smoking: and when the people saw it, they removed, and stood afar off. And they said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die. And Moses said unto the people, Fear not: for God is come to prove you, and that his fear may be before your faces, that ye sin not. And the people stood afar off, and Moses drew near unto the thick darkness where God was. And the LORD said unto Moses, Thus thou shalt say unto the children of Israel, Ye have seen that I have talked with you from heaven. Ye shall not make with me gods of silver, neither shall ye make unto you gods of gold. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee. CHAPTER 40 MOSES CALLED UP INTO THE MOUNT AND he said unto Moses, Come up unto the LORD, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. And Moses alone shall come near the LORD: but they shall not come nigh; neither shall the people go up with him. [Sidenote: Exodus 25] And Moses came and told the people all the words of the LORD, and all the judgments: and all the people answered with one voice, and said, All the words which the LORD hath said will we do. And Moses wrote all the words of the LORD, and rose up early in the morning, and builded an altar under the hill, and twelve pillars, according to the twelve tribes of Israel. And he sent young men of the children of Israel, which offered burnt offerings, and sacrificed peace offerings of oxen unto the LORD. And Moses took half of the blood, and put it in basons; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read in the audience of the people: and they said, All that the LORD hath said will we do, and be obedient. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant, which the LORD hath made with you concerning all these words. Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: and they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink. And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God. And he said unto the elders, Tarry ye here for us, until we come again unto you: and, behold, Aaron and Hur are with you: if any man have any matters to do, let him come unto them. And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights. CHAPTER 41 THE TABERNACLE AND THE PRIESTHOOD AND the LORD commanded Moses to tell the children of Israel to bring him offerings of gold, and silver, and brass, of blue, and purple, and scarlet, and fine linen, of rams' skins, and badgers' skins, and shittim wood, oil, spices, and sweet incense, and stones to be set in the priests' garments. And they were to make an ark of shittim wood overlaid with gold, with gold rings in the four corners, and staves to put in the rings to bear it with: and in the ark they were to put the testimony which God should give them. And they were to make a mercy seat of pure gold, with two cherubims, one on each end, with their faces looking toward each other, and their wings stretched out over the mercy seat. And the mercy seat was to rest upon the ark. And God said, There I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel. And they were to make a table of shittim wood overlaid with gold, with rings and staves to bear it, and dishes and spoons of pure gold: and on the table was to be set the shewbread before God alway. And they were to make a candlestick of pure gold, with six branches coming out of the sides of it, three branches on each side: and its seven lamps were to be kept lighted. And there were to be tongs and snuffdishes of pure gold. And the tabernacle was to be made with ten curtains of fine twined linen, and blue, and purple, and scarlet, fastened with loops of blue and gold. And over these were to be eleven curtains of goats' hair, and these were to be covered with rams' skins dyed red, and over these a covering of badgers' skins. And the boards and bars for the tabernacle were to be made of shittim wood overlaid with gold, with fastenings of silver. And they were to make a vail of fine twined linen, and hang it upon four pillars of shittim wood, to divide between the holy place and the most holy. And the ark of the testimony was to be brought within the vail, and the mercy seat put upon it in the most holy place. But the table and the candlestick were to be without the vail. [Sidenote: Exodus 26] And the hanging for the door of the tent was to be of blue, and purple, and scarlet, and fine twined linen, wrought with needlework. And they were to make an altar of shittim wood, with horns on the corners, and staves to bear it, and to overlay it all with brass, and to make vessels of brass for the altar. And the tabernacle was to have a court round about it, enclosed by linen curtains hung on pillars of brass. And the gate of the court was to be hung with blue, and purple, and scarlet, and fine twined linen, wrought with needlework. And the children of Israel were commanded to bring pure oil olive beaten for the light, to cause the lamp to burn always. And Aaron and his sons were to order it from evening to morning before the LORD. And Aaron and his sons were to minister unto the LORD in the priest's office. And Moses was commanded to make holy garments for them; an ephod of blue, and purple, and scarlet, and fine twined linen, and on the shoulders of the ephod were to be two onyx stones, with the names of the children of Israel graven on them: six of their names on one stone, and the other six names on the other stone, according to their birth. And they were to make the breastplate of judgment with four rows of stones set in it: the first row a sardius, a topaz, and a carbuncle; the second row an emerald, a sapphire, and a diamond; the third row a ligure, an agate, and an amethyst; and the fourth row a beryl, and an onyx, and a jasper. And the names of the twelve tribes of the children of Israel were to be engraved on the stones. And God said unto Moses, And Aaron shall bear the names of the children of Israel in the breastplate of judgment upon his heart, when he goeth in unto the holy place, for a memorial before the LORD continually. [Sidenote: Exodus 29] And the robe of the ephod was to be made of blue, and upon the hem of it pomegranates of blue, and purple, and scarlet, and golden bells between the pomegranates. And God said, Thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE LORD. And thou shalt put it on a blue lace, that it may be upon the mitre; upon the forefront of the mitre it shall be. And it shall be upon Aaron's forehead. And for Aaron's sons thou shalt make coats, and thou shalt make for them girdles, and bonnets shalt thou make for them, for glory and for beauty. And thou shalt put them upon Aaron thy brother, and his sons with him; and shalt anoint them, and consecrate them, and sanctify them, that they may minister unto me in the priest's office. And they were to offer upon the altar two lambs of the first year day by day; one lamb in the morning, and the other lamb at even; to be a continual burnt offering at the door of the tabernacle of the congregation before the LORD. And God said, There I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. And I will sanctify the tabernacle of the congregation, and the altar: I will sanctify also both Aaron and his sons, to minister to me in the priest's office. And I will dwell among the children of Israel, and will be their God. And they shall know that I am the LORD their God, that brought them forth out of the land of Egypt, that I may dwell among them: I am the LORD their God. And the LORD spake unto Moses, saying, When thou takest the sum of the children of Israel after their number, then shall they give every man a ransom for his soul unto the LORD, when thou numberest them; that there be no plague among them, when thou numberest them. This they shall give, every one that passeth among them that are numbered, half a shekel after the shekel of the sanctuary: an half shekel shall be the offering of the LORD. Every one that passeth among them that are numbered, from twenty years old and above, shall give an offering unto the LORD. The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the LORD, to make an atonement for your souls. And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the LORD, to make an atonement for your souls. And the LORD spake unto Moses, saying, See, I have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah: and I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones, to set them, and in carving of timber, to work in all manner of workmanship. And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are wise hearted I have put wisdom, that they may make all that I have commanded thee. And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables of testimony, tables of stone, written with the finger of God. CHAPTER 42 THE PEOPLE WORSHIP THE GOLDEN CALF AND when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, To morrow is a feast to the LORD. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. [Sidenote: Exodus 32] And the LORD said unto Moses, Go, get thee down; for thy people, which thou broughtest out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These be thy gods, O Israel, which have brought thee up out of the land of Egypt. And the LORD said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the LORD his God, and said, LORD, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever. And the LORD repented of the evil which he thought to do unto his people. [Sidenote: Exodus 32] And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses' anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. And he took the calf which they had made, and burnt it in the fire, and ground it to powder, and strawed it upon the water, and made the children of Israel drink of it. And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my LORD wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. Then Moses stood in the gate of the camp, and said, Who is on the LORD'S side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day. And it came to pass on the morrow, that Moses said unto the people, Ye have sinned a great sin: and now I will go up unto the LORD; peradventure I shall make an atonement for your sin. And Moses returned unto the LORD, and said, Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written. And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my book. Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them. And the LORD plagued the people, because they made the calf, which Aaron made. CHAPTER 43 THE SECOND SET OF TABLES AND the LORD said unto Moses, Depart, and go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto a land flowing with milk and honey: for I will not go up in the midst of thee; for thou art a stiffnecked people: lest I consume thee in the way. And when the people heard these evil tidings, they mourned: and no man did put on him his ornaments. And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the LORD went out unto the tabernacle of the congregation, which was without the camp. And it came to pass, when Moses went out unto the tabernacle, that all the people rose up, and stood every man at his tent door, and looked after Moses, until he was gone into the tabernacle. And it came to pass, as Moses entered into the tabernacle, the cloudy pillar descended, and stood at the door of the tabernacle, and the LORD talked with Moses. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshipped, every man in his tent door. And the LORD spake unto Moses face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle. [Sidenote: Exodus 33] And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the LORD said, Behold, there is a place by me, and thou shalt stand upon a rock: and it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: and I will take away mine hand, and thou shalt see my back: but my face shall not be seen. [Sidenote: Exodus 34] And the LORD said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the LORD had commanded him, and took in his hand the two tables of stone. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD. And the LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my LORD, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the LORD. Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a snare in the midst of thee: but ye shall destroy their altars, break their images, and cut down their groves: for thou shalt worship no other god: for the LORD, whose name is Jealous, is a jealous God. And the LORD said unto Moses, Write thou these words: for after the tenor of these words I have made a covenant with thee and with Israel. And he was there with the LORD forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face shone; and they were afraid to come nigh him. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him: and Moses talked with them. And afterward all the children of Israel came nigh: and he gave them in commandment all that the LORD had spoken with him in mount Sinai. And till Moses had done speaking with them, he put a vail on his face. But when Moses went in before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel that which he was commanded. And the children of Israel saw the face of Moses, that the skin of Moses' face shone: and Moses put the vail upon his face again, until he went in to speak with him. CHAPTER 44 THE SETTING UP OF THE TABERNACLE AND Moses spake unto all the congregation of the children of Israel, saying, This is the thing which the LORD commanded, saying, Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD. And all the congregation of the children of Israel departed from the presence of Moses. And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the LORD'S offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments. And all the women that were wise hearted did spin with their hands, and brought that which they had spun. And all the women whose heart stirred them up in wisdom spun goats' hair. And the rulers brought onyx stones, and stones for the ephod, and for the breastplate; and spice, and oil for the light, and for the anointing oil, and for the sweet incense. [Sidenote: Exodus 35] Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the LORD had commanded. And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it withal. And they brought yet unto him free offerings every morning. And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the LORD commanded to make. And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying, Let neither man nor woman make any more work for the offering of the sanctuary. So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much. Thus was all the work of the tabernacle of the tent of the congregation finished: and the children of Israel did according to all that the LORD commanded Moses, so did they. And Moses did look upon all the work, and, behold, they had done it as the LORD had commanded, even so had they done it: and Moses blessed them. And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle. And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the LORD filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward in all their journeys: but if the cloud were not taken up, then they journeyed not till the day that it was taken up. For the cloud of the LORD was upon the tabernacle by day, and fire was on it by night, in the sight of all the house of Israel, throughout all their journeys. [Sidenote: Leviticus 16] And Moses consecrated Aaron and his sons, as God had commanded; and Aaron and his sons did all things which the LORD commanded through Moses. And Aaron lifted up his hand toward the people, and blessed them, and came down from offering of the sin offering, and the burnt offering, and peace offerings. And Moses and Aaron went into the tabernacle of the congregation, and came out, and blessed the people: and the glory of the LORD appeared unto all the people. And there came a fire out from before the LORD, and consumed upon the altar the burnt offering and the fat: which when all the people saw, they shouted, and fell on their faces. And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the LORD, which he commanded them not. And there went out fire from the LORD, and devoured them, and they died before the LORD. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace. CHAPTER 45 THE DAY OF ATONEMENT AND the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; and the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat. Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on. And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering. And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him for a sin offering. But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, and to let him go for a scapegoat into the wilderness. And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: and he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: and he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: and he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel. And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. CHAPTER 46 THE PEOPLE ARE COMMANDED TO BE HOLY [Sidenote: Leviticus 19] AND the LORD spake unto Moses, saying, Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the LORD your God am holy. Ye shall fear every man his mother, and his father, and keep my sabbaths: I am the LORD your God. [Sidenote: Leviticus 23] Turn ye not unto idols, nor make to yourselves molten gods: I am the LORD your God. And when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest. And thou shalt not glean thy vineyard, neither shalt thou gather every grape of thy vineyard; thou shalt leave them for the poor and stranger: I am the LORD your God. Ye shall not steal, neither deal falsely, neither lie one to another. And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD. Thou shalt not defraud thy neighbour, neither rob him: the wages of him that is hired shall not abide with thee all night until the morning. Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD. Ye shall do no unrighteousness in judgment: thou shalt not respect the person of the poor, nor honour the person of the mighty: but in righteousness shalt thou judge thy neighbour. Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD. Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him. Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear thy God: I am the LORD. And if a stranger sojourn with thee in your land, ye shall not vex him. But the stranger that dwelleth with you shall be unto you as one born among you, and thou shalt love him as thyself; for ye were strangers in the land of Egypt: I am the LORD your God. Ye shall do no unrighteousness in judgment, in meteyard, in weight, or in measure. Just balances, just weights, a just ephah, and a just hin, shall ye have: I am the LORD your God, which brought you out of the land of Egypt. Therefore shall ye observe all my statutes, and all my judgments, and do them: I am the LORD. CHAPTER 47 THE FEASTS OF THE LORD AND the LORD spake unto Moses, saying, Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts. Six days shall work be done: but the seventh day is the sabbath of rest; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. In the fourteenth day of the first month at even is the LORD'S passover. And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread. In the first day ye shall have an holy convocation: ye shall do no servile work therein. But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein. And the LORD spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it. And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD. And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings. And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets. Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD. Also on the tenth day of this seventh month there shall be a day of atonement; and ye shall afflict your souls, and offer an offering made by fire unto the LORD. And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God. Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days. And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month. Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths: that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God. And Moses declared unto the children of Israel the feasts of the LORD. [Sidenote: Leviticus 24] And the LORD spake unto Moses, saying, Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth deals shall be in one cake. And thou shalt set them in two rows, six on a row, upon the pure table before the LORD. And thou shalt put pure frankincense upon each row, that it may be on the bread for a memorial, even an offering made by fire unto the LORD. [Sidenote: Leviticus 25] Every sabbath he shall set it in order before the LORD continually, being taken from the children of Israel by an everlasting covenant. And it shall be Aaron's and his sons'; and they shall eat it in the holy place: for it is most holy unto him of the offerings of the LORD made by fire by a perpetual statute. CHAPTER 48 THE SEVENTH YEAR AND THE YEAR OF JUBILE AND the LORD spake unto Moses in mount Sinai, saying, Speak unto the children of Israel, and say unto them, When ye come into the land which I give you, then shall the land keep a sabbath unto the LORD. Six years thou shalt sow thy field, and six years thou shalt prune thy vineyard, and gather in the fruit thereof; but in the seventh year shall be a sabbath of rest unto the land, a sabbath for the LORD: thou shalt neither sow thy field, nor prune thy vineyard. That which groweth of its own accord of thy harvest thou shalt not reap, neither gather the grapes of thy vine undressed: for it is a year of rest unto the land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Ye shall not sow, neither reap that which groweth of itself in it, nor gather the grapes in it of thy vine undressed. For it is the jubile; it shall be holy unto you: ye shall eat the increase thereof out of the field. The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me. And if thy brother that dwelleth by thee be waxen poor, and be sold unto thee; thou shalt not compel him to serve as a bondservant: but as an hired servant, and as a sojourner, he shall be with thee, and shall serve thee unto the year of jubile: and then shall he depart from thee, both he and his children with him, and shall return unto his own family, and unto the possession of his fathers shall he return. For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the LORD your God. If ye walk in my statutes, and keep my commandments, and do them; then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit. And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and ye shall eat your bread to the full, and dwell in your land safely. And I will give peace in the land, and ye shall lie down, and none shall make you afraid: and I will rid evil beasts out of the land, neither shall the sword go through your land. And ye shall chase your enemies, and they shall fall before you by the sword. And I will walk among you, and will be your God, and ye shall be my people. But if ye will not hearken unto me, and will not do all these commandments, but break my covenant: I will set my face against you, and ye shall be slain before your enemies: they that hate you shall reign over you; and ye shall flee when none pursueth you. And if ye will not yet for all this hearken unto me, then I will punish you seven times more for your sins. And I will break the pride of your power; and I will make your heaven as iron, and your earth as brass: and your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits. And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies' lands. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me: then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the LORD their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the LORD. These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses. CHAPTER 49 THE NUMBERING OF THE PEOPLE [Sidenote: Numbers 1] AND the LORD spake unto Moses in the wilderness of Sinai, in the tabernacle of the congregation, on the first day of the second month, in the second year after they were come out of the land of Egypt, saying, Take ye the sum of all the congregation of the children of Israel, after their families, by the house of their fathers, with the number of their names, every male by their polls; from twenty years old and upward, all that are able to go forth to war in Israel: thou and Aaron shall number them by their armies. And Moses and Aaron assembled all the congregation together on the first day of the second month. And as the LORD commanded Moses, so he numbered them in the wilderness of Sinai, every male from twenty years old and upward, all that were able to go forth to war. All they that were numbered were six hundred thousand and three thousand and five hundred and fifty. But the Levites after the tribe of their fathers were not numbered among them. For the LORD had spoken unto Moses, saying, Only thou shalt not number the tribe of Levi, neither take the sum of them among the children of Israel: but thou shalt appoint the Levites over the tabernacle of testimony, and over all the vessels thereof, and over all things that belong to it: they shall bear the tabernacle, and all the vessels thereof; and they shall minister unto it, and shall encamp round about the tabernacle. [Sidenote: Numbers 7] And the LORD spake unto Moses, saying, Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him. And thou shalt give the Levites unto Aaron and to his sons: they are wholly given unto him out of the children of Israel. And thou shalt appoint Aaron and his sons, and they shall wait on their priest's office: and the stranger that cometh nigh shall be put to death. And the LORD spake unto Moses, saying, And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn among the children of Israel: therefore the Levites shall be mine; because all the firstborn are mine; for on the day that I smote all the firstborn in the land of Egypt I hallowed unto me all the firstborn in Israel, both man and beast: mine shall they be: I am the LORD. And the LORD spake unto Moses in the wilderness of Sinai, saying, Number the children of Levi after the house of their fathers, by their families: every male from a month old and upward shalt thou number them. And Moses numbered them according to the word of the LORD, as he was commanded. And the LORD spake unto Moses, saying, Speak unto Aaron and unto his sons, saying, On this wise ye shall bless the children of Israel, saying unto them, The LORD bless thee, and keep thee: the LORD make his face shine upon thee, and be gracious unto thee: the LORD lift up his countenance upon thee, and give thee peace. And they shall put my name upon the children of Israel; and I will bless them. CHAPTER 50 THE OFFERINGS OF THE PRINCES--THE CHILDREN OF ISRAEL JOURNEY AND it came to pass on the day that Moses had fully set up the tabernacle, and had anointed it, and sanctified it, and all the instruments thereof, both the altar and all the vessels thereof, and had anointed them, and sanctified them; that the princes of Israel, heads of the house of their fathers, who were the princes of the tribes, and were over them that were numbered, offered: and they brought their offering before the LORD, six covered wagons, and twelve oxen; a wagon for two of the princes, and for each one an ox: and they brought them before the tabernacle. And the LORD spake unto Moses, saying, Take it of them, that they may be to do the service of the tabernacle of the congregation; and thou shalt give them unto the Levites, to every man according to his service. And Moses took the wagons and the oxen, and gave them unto the Levites. And the LORD said unto Moses, They shall offer their offering, each prince on his day, for the dedicating of the altar. [And all the princes of Israel offered the same offering, each on his day. They were twelve days offering.] This was the dedication of the altar, in the day when it was anointed, by the princes of Israel: twelve chargers of silver, twelve silver bowls, twelve spoons of gold: each charger of silver weighing an hundred and thirty shekels, each bowl seventy: all the silver vessels weighed two thousand and four hundred shekels, after the shekel of the sanctuary: the golden spoons were twelve, full of incense, weighing ten shekels apiece, after the shekel of the sanctuary: all the gold of the spoons was an hundred and twenty shekels. All the oxen for the burnt offering were twelve bullocks, the rams twelve, the lambs of the first year twelve, with their meat offering: and the kids of the goats for sin offering twelve. And all the oxen for the sacrifice of the peace offerings were twenty and four bullocks, the rams sixty, the he goats sixty, the lambs of the first year sixty. This was the dedication of the altar, after that it was anointed. And when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him. And on the day that the tabernacle was reared up the cloud covered the tabernacle, namely, the tent of the testimony: and at even there was upon the tabernacle as it were the appearance of fire, until the morning. So it was alway: the cloud covered it by day, and the appearance of fire by night. And when the cloud was taken up from the tabernacle, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel pitched their tents. At the commandment of the LORD the children of Israel journeyed, and at the commandment of the LORD they pitched: as long as the cloud abode upon the tabernacle they rested in their tents. And when the cloud tarried long upon the tabernacle many days, then the children of Israel kept the charge of the LORD, and journeyed not. [Sidenote: Numbers 11] And it came to pass on the twentieth day of the second month, in the second year, that the cloud was taken up from off the tabernacle of the testimony. And the children of Israel took their journeys out of the wilderness of Sinai; and the cloud rested in the wilderness of Paran. And they first took their journey according to the commandment of the LORD by the hand of Moses. And they departed from the mount of the LORD three days' journey: and the ark of the covenant of the LORD went before them in the three days' journey, to search out a resting place for them. And the cloud of the LORD was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, LORD, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O LORD, unto the many thousands of Israel. CHAPTER 51 THE PEOPLE MURMUR AND when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched. And the children of Israel also wept again, and said, Who shall give us flesh to eat? We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick: but now our soul is dried away: there is nothing at all, beside this manna, before our eyes. And the manna was as coriander seed, and the colour thereof as the colour of bdellium. And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil. [Sidenote: Numbers 11] And when the dew fell upon the camp in the night, the manna fell upon it. Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased. And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers? Whence should I have flesh to give unto all this people? for they weep unto me, saying, Give us flesh, that we may eat. I am not able to bear all this people alone, because it is too heavy for me. And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness. And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat. Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days; but even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt? And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month. Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them? And the LORD said unto Moses, Is the LORD'S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not. And Moses gat him into the camp, he and the elders of Israel. And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth. And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp. And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague. And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted. And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth. CHAPTER 52 MIRIAM'S LEPROSY MIRIAM and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman. And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it. (Now the man Moses was very meek, above all the men which were upon the face of the earth.) And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out. And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses? And the anger of the LORD was kindled against them; and he departed. And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous. And Aaron said unto Moses, Alas, my LORD, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned. Let her not be as one dead, of whom the flesh is half consumed. [Sidenote: Numbers 12] And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee. And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again. And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again. And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran. CHAPTER 53 THE SPIES SENT OUT [Sidenote: Numbers 13] AND the LORD spake unto Moses, saying, Send thou men, that they may search the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, every one a ruler among them. And Moses sent them to spy out the land of Canaan, and said unto them, Get you up this way southward, and go up into the mountain: and see the land, what it is; and the people that dwelleth therein, whether they be strong or weak, few or many; and what the land is that they dwell in, whether it be good or bad; and what cities they be that they dwell in, whether in tents, or in strong holds; and what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land. Now the time was the time of the firstripe grapes. So they went up, and searched the land from the wilderness of Zin unto Rehob, as men come to Hamath. And they ascended by the south, and came unto Hebron; and they came unto the brook of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bare it between two upon a staff; and they brought of the pomegranates, and of the figs. And they returned from searching of the land after forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, unto the wilderness of Paran, to Kadesh; and brought back word unto them, and unto all the congregation, and shewed them the fruit of the land. And they told him, and said, We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Nevertheless the people be strong that dwell in the land, and the cities are walled, and very great: and moreover we saw the children of Anak there. The Amalekites dwell in the land of the south: and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the coast of Jordan. And Caleb [who was one of the twelve spies that went up] stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it. But the men that went up with him said, We be not able to go up against the people; for they are stronger than we. And they brought up an evil report of the land which they had searched unto the children of Israel, saying, The land, through which we have gone to search it, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of a great stature. And there we saw the giants, the sons of Anak, which come of the giants: and we were in our own sight as grasshoppers, and so we were in their sight. CHAPTER 54 THE ISRAELITES REBEL, AND ARE TURNED BACK TO WANDER IN THE WILDERNESS AND all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, Would God that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore hath the LORD brought us unto this land, to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? And they said one to another, Let us make a captain, and let us return into Egypt. Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: and they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the LORD delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the LORD, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the LORD is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the LORD appeared in the tabernacle of the congregation before all the children of Israel. [Sidenote: Numbers 14] And the LORD said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have shewed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. And Moses said unto the LORD, Then the Egyptians shall hear it, (for thou broughtest up this people in thy might from among them;) and they will tell it to the inhabitants of this land: for they have heard that thou LORD art among this people, that thou LORD art seen face to face, and that thy cloud standeth over them, and that thou goest before them, by day time in a pillar of a cloud, and in a pillar of fire by night. Now if thou shalt kill all this people as one man, then the nations which have heard the fame of thee will speak, saying, Because the LORD was not able to bring this people into the land which he sware unto them, therefore he hath slain them in the wilderness. And now, I beseech thee, let the power of my Lord be great, according as thou hast spoken, saying, The LORD is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now. [Sidenote: Numbers 14] And the LORD said, I have pardoned according to thy word: but as truly as I live, all the earth shall be filled with the glory of the LORD. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: but my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. To morrow turn you, and get you into the wilderness by the way of the Red sea. And the LORD spake unto Moses and unto Aaron, saying, How long shall I bear with this evil congregation, which murmur against me? I have heard the murmurings of the children of Israel, which they murmur against me. Say unto them, As truly as I live, saith the LORD, as ye have spoken in mine ears, so will I do to you: your carcases shall fall in this wilderness; and all that were numbered of you, according to your whole number, from twenty years old and upward, which have murmured against me, doubtless ye shall not come into the land, concerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun. But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised. But as for you, your carcases, they shall fall in this wilderness. After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. I the LORD have said, I will surely do it unto all this evil congregation, that are gathered together against me: in this wilderness they shall be consumed, and there they shall die. And the men, which Moses sent to search the land, who returned, and made all the congregation to murmur against him, by bringing up a slander upon the land, even those men that did bring up the evil report upon the land, died by the plague before the LORD. But Joshua the son of Nun, and Caleb the son of Jephunneh, which were of the men that went to search the land, lived still. And Moses told these sayings unto all the children of Israel: and the people mourned greatly. And they rose up early in the morning, and gat them up into the top of the mountain, saying, Lo, we be here, and will go up unto the place which the LORD hath promised: for we have sinned. And Moses said, Wherefore now do ye transgress the commandment of the LORD? but it shall not prosper. Go not up, for the LORD is not among you; that ye be not smitten before your enemies. For the Amalekites and the Canaanites are there before you, and ye shall fall by the sword: because ye are turned away from the LORD, therefore the LORD will not be with you. But they presumed to go up unto the hill top: nevertheless the ark of the covenant of the LORD, and Moses, departed not out of the camp. Then the Amalekites came down, and the Canaanites which dwelt in that hill, and smote them, and discomfited them, even unto Hormah. CHAPTER 55 THE REBELLION OF KORAH NOW Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: and they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: and they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the LORD is among them: wherefore then lift ye up yourselves above the congregation of the LORD? And when Moses heard it, he fell upon his face: and he spake unto Korah and unto all his company, saying, Even to morrow the LORD will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him. This do; Take you censers, Korah, and all his company; and put fire therein, and put incense in them before the LORD to morrow: and it shall be that the man whom the LORD doth choose, he shall be holy: ye take too much upon you, ye sons of Levi. [Sidenote: Numbers 16] And Moses said unto Korah, Hear, I pray you, ye sons of Levi: seemeth it but a small thing unto you, that the God of Israel hath separated you from the congregation of Israel, to bring you near to himself to do the service of the tabernacle of the LORD, and to stand before the congregation to minister unto them? And he hath brought thee near to him, and all thy brethren the sons of Levi with thee: and seek ye the priesthood also? For which cause both thou and all thy company are gathered together against the LORD: and what is Aaron, that ye murmur against him? And Moses sent to call Dathan and Abiram, the sons of Eliab: which said, We will not come up: is it a small thing that thou hast brought us up out of a land that floweth with milk and honey, to kill us in the wilderness, except thou make thyself altogether a prince over us? Moreover thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men? we will not come up. And Moses was very wroth, and said unto the LORD, Respect not thou their offering: I have not taken one ass from them, neither have I hurt one of them. And Moses said unto Korah, Be thou and all thy company before the LORD, thou, and they, and Aaron, to morrow: and take every man his censer, and put incense in them, and bring ye before the LORD every man his censer, two hundred and fifty censers; thou also, and Aaron, each of you his censer. And they took every man his censer, and put fire in them, and laid incense thereon, and stood in the door of the tabernacle of the congregation with Moses and Aaron. And Korah gathered all the congregation against them unto the door of the tabernacle of the congregation: and the glory of the LORD appeared unto all the congregation. And the LORD spake unto Moses and unto Aaron, saying, Separate yourselves from among this congregation, that I may consume them in a moment. [Sidenote: Numbers 16] And they fell upon their faces, and said, O God, the God of the spirits of all flesh, shall one man sin, and wilt thou be wroth with all the congregation? And the LORD spake unto Moses, saying, Speak unto the congregation, saying, Get you up from about the tabernacle of Korah, Dathan, and Abiram. And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him. And he spake unto the congregation, saying, Depart, I pray you, from the tents of these wicked men, and touch nothing of their's, lest ye be consumed in all their sins. So they gat up from the tabernacle of Korah, Dathan, and Abiram, on every side: and Dathan and Abiram came out, and stood in the door of their tents, and their wives, and their sons, and their little children. And Moses said, Hereby ye shall know that the LORD hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the LORD hath not sent me. But if the LORD make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the LORD. And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: and the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation. And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. But on the morrow all the congregation of the children of Israel murmured against Moses and against Aaron, saying, Ye have killed the people of the LORD. And it came to pass, when the congregation was gathered against Moses and against Aaron, that they looked toward the tabernacle of the congregation: and, behold, the cloud covered it, and the glory of the LORD appeared. And Moses and Aaron came before the tabernacle of the congregation. And the LORD spake unto Moses, saying, Get you up from among this congregation, that I may consume them as in a moment. And they fell upon their faces. And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them: for there is wrath gone out from the LORD; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed. Now they that died in the plague were fourteen thousand and seven hundred, beside them that died about the matter of Korah. And Aaron returned unto Moses unto the door of the tabernacle of the congregation: and the plague was stayed. CHAPTER 56 AARON'S ROD AND the LORD spake unto Moses, saying, Speak unto the children of Israel, and take of every one of them a rod according to the house of their fathers, of all their princes according to the house of their fathers twelve rods: write thou every man's name upon his rod. And thou shalt write Aaron's name upon the rod of Levi: for one rod shall be for the head of the house of their fathers. And thou shalt lay them up in the tabernacle of the congregation before the testimony, where I will meet with you. And it shall come to pass, that the man's rod, whom I shall choose, shall blossom: and I will make to cease from me the murmurings of the children of Israel, whereby they murmur against you. And Moses spake unto the children of Israel, and every one of their princes gave him a rod apiece, for each prince one, according to their fathers' houses, even twelve rods: and the rod of Aaron was among their rods. And Moses laid up the rods before the LORD in the tabernacle of witness. [Sidenote: Numbers 17] And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the LORD unto all the children of Israel: and they looked, and took every man his rod. And the LORD said unto Moses, Bring Aaron's rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the LORD commanded him, so did he. And the children of Israel spake unto Moses, saying, Behold, we die, we perish, we all perish. Whosoever cometh any thing near unto the tabernacle of the LORD shall die: shall we be consumed with dying? And the LORD spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them: I am thy part and thine inheritance among the children of Israel. And, behold, I have given the children of Levi all the tenth in Israel for an inheritance, for their service which they serve, even the service of the tabernacle of the congregation. Neither must the children of Israel henceforth come nigh the tabernacle of the congregation, lest they bear sin, and die. But the Levites shall do the service of the tabernacle of the congregation, and they shall bear their iniquity: it shall be a statute for ever throughout your generations, that among the children of Israel they have no inheritance. But the tithes of the children of Israel, which they offer as an heave offering unto the LORD, I have given to the Levites to inherit: therefore I have said unto them, Among the children of Israel they shall have no inheritance. [Sidenote: Numbers 20] Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the LORD! And why have ye brought up the congregation of the LORD into this wilderness, that we and our cattle should die there? And wherefore have ye made us to come up out of Egypt, to bring us in unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink. And Moses and Aaron went from the presence of the assembly unto the door of the tabernacle of the congregation, and they fell upon their faces: and the glory of the LORD appeared unto them. And the LORD spake unto Moses, saying, Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink. And Moses took the rod from before the LORD, as he commanded him. And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; must we fetch you water out of this rock? And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also. And the LORD spake unto Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them. This is the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them. And the children of Israel, even the whole congregation, journeyed from Kadesh, and came unto mount Hor. And the LORD spake unto Moses and Aaron in mount Hor, by the coast of the land of Edom, saying, Aaron shall be gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah. Take Aaron and Eleazar his son, and bring them up unto mount Hor: and strip Aaron of his garments, and put them upon Eleazar his son: and Aaron shall be gathered unto his people, and shall die there. And Moses did as the LORD commanded: and they went up into mount Hor in the sight of all the congregation. And Moses stripped Aaron of his garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. And when all the congregation saw that Aaron was dead, they mourned for Aaron thirty days, even all the house of Israel. CHAPTER 57 THE BRAZEN SERPENT AND they journeyed from mount Hor by the way of the Red sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way. And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, neither is there any water; and our soul loatheth this light bread. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died. Therefore the people came to Moses, and said, We have sinned, for we have spoken against the LORD, and against thee; pray unto the LORD, that he take away the serpents from us. And Moses prayed for the people. And the LORD said unto Moses, Make thee a fiery serpent, and set it upon a pole: and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live. And Moses made a serpent of brass, and put it upon a pole, and it came to pass, that if a serpent had bitten any man, when he beheld the serpent of brass, he lived. And Israel sent messengers unto Sihon king of the Amorites, saying, Let me pass through thy land: we will not turn into the fields, or into the vineyards; we will not drink of the waters of the well: but we will go along by the king's high way, until we be past thy borders. And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness: and he came to Jahaz, and fought against Israel. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the villages thereof. Thus Israel dwelt in the land of the Amorites. And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he, and all his people, to the battle at Edrei. And the LORD said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land, and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon. So they smote him, and his sons, and all his people, until there was none left him alive: and they possessed his land. CHAPTER 58 BALAK AND BALAAM [Sidenote: Numbers 21] AND the children of Israel set forward, and pitched in the plains of Moab on this side Jordan by Jericho. [Sidenote: Numbers 22] And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. And Moab said unto the elders of Midian, Now shall this company lick up all that are round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor was king of the Moabites at that time. He sent messengers therefore unto Balaam the son of Beor to Pethor, which is by the river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I wot that he whom thou blessest is blessed, and he whom thou cursest is cursed. And the elders of Moab and the elders of Midian departed with the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak. And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and the princes of Moab abode with Balaam. And God came unto Balaam, and said, What men are these with thee? And Balaam said unto God, Balak the son of Zippor, king of Moab, hath sent unto me, saying, Behold, there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them, and drive them out. And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they are blessed. And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give me leave to go with you. And the princes of Moab rose up, and they went unto Balak, and said, Balaam refuseth to come with us. And Balak sent yet again princes, more, and more honourable than they. And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, Let nothing, I pray thee, hinder thee from coming unto me: for I will promote thee unto very great honour, and I will do whatsoever thou sayest unto me: come therefore, I pray thee, curse me this people. And Balaam answered and said unto the servants of Balak, If Balak would give me his house full of silver and gold, I cannot go beyond the word of the LORD my God, to do less or more. Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me more. And God came unto Balaam at night, and said unto him, If the men come to call thee, rise up, and go with them; but yet the word which I shall say unto thee, that shalt thou do. And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. And God's anger was kindled because he went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. And the ass saw the angel of the LORD standing in the way, and his sword drawn in his hand: and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. But the angel of the LORD stood in a path of the vineyards, a wall being on this side, and a wall on that side. And when the ass saw the angel of the LORD, she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. And the angel of the LORD went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And when the ass saw the angel of the LORD, she fell down under Balaam: and Balaam's anger was kindled, and he smote the ass with a staff. And the LORD opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times? And Balaam said unto the ass, Because thou hast mocked me: I would there were a sword in mine hand, for now would I kill thee. And the ass said unto Balaam, Am not I thine ass, upon which thou hast ridden ever since I was thine unto this day? was I ever wont to do so unto thee? And he said, Nay. Then the LORD opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face. And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because thy way is perverse before me: and the ass saw me, and turned from me these three times: unless she had turned from me, surely now also I had slain thee, and saved her alive. And Balaam said unto the angel of the LORD, I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again. And the angel of the LORD said unto Balaam, Go with the men: but only the word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak. [Sidenote: Numbers 23] And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which is in the border of Arnon, which is in the utmost coast. And Balak said unto Balaam, Did I not earnestly send unto thee to call thee? wherefore camest thou not unto me? am I not able indeed to promote thee to honour? And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak. And Balaam went with Balak, and they came unto Kirjath-huzoth. And Balak offered oxen and sheep, and sent to Balaam, and to the princes that were with him. And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of Baal, that thence he might see the utmost part of the people. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven oxen and seven rams. And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. And Balaam said unto Balak, Stand by thy burnt offering, and I will go: peradventure the LORD will come to meet me: and whatsoever he sheweth me I will tell thee. And he went to an high place. [Sidenote: Numbers 23] And God met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon every altar a bullock and a ram. And the LORD put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak. And he returned unto him, and, lo, he stood by his burnt sacrifice, he, and all the princes of Moab. And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, saying, Come, curse me Jacob, and come, defy Israel. How shall I curse, whom God hath not cursed? or how shall I defy, whom the LORD hath not defied? For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the nations. Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his! And Balak said unto Balaam, What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether. And he answered and said, Must I not take heed to speak that which the LORD hath put in my mouth? And Balak said unto him, Come, I pray thee, with me unto another place, from whence thou mayest see them: thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence. And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar. And he said unto Balak, Stand here by thy burnt offering, while I meet the LORD yonder. And the LORD met Balaam, and put a word in his mouth, and said, Go again unto Balak, and say thus. And when he came to him, behold, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, What hath the LORD spoken? And he took up his parable, and said, Rise up, Balak, and hear; hearken unto me, thou son of Zippor: God is not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do it? or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless: and he hath blessed; and I cannot reverse it. He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God is with him, and the shout of a king is among them. God brought them out of Egypt; he hath as it were the strength of an unicorn. Surely there is no enchantment against Jacob, neither is there any divination against Israel: according to this time it shall be said of Jacob and of Israel, What hath God wrought! Behold, the people shall rise up as a great lion, and lift up himself as a young lion: he shall not lie down until he eat of the prey, and drink the blood of the slain. And Balak said unto Balaam, Neither curse them at all, nor bless them at all. But Balaam answered and said unto Balak, Told not I thee, saying, All that the LORD speaketh, that I must do? And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another place; peradventure it will please God that thou mayest curse me them from thence. And Balak brought Balaam unto the top of Peor, that looketh toward Jeshimon. And Balaam said unto Balak, Build me here seven altars, and prepare me here seven bullocks and seven rams. And Balak did as Balaam had said, and offered a bullock and a ram on every altar. And Balaam lifted up his eyes, and he saw Israel abiding in his tents according to their tribes; and the spirit of God came upon him. And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open: How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath as it were the strength of an unicorn: he shall eat up the nations his enemies, and shall break their bones, and pierce them through with his arrows. He couched, he lay down as a lion, and as a great lion: who shall stir him up? Blessed is he that blesseth thee, and cursed is he that curseth thee. And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the LORD hath kept thee back from honour. And Balaam said unto Balak, Spake I not also to thy messengers which thou sentest unto me, saying, If Balak would give me his house full of silver and gold, I cannot go beyond the commandment of the LORD, to do either good or bad of mine own mind; but what the LORD saith, that will I speak? And now, behold, I go unto my people: come therefore, and I will advertise thee what this people shall do to thy people in the latter days. [Sidenote: Numbers 24] And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said: he hath said, which heard the words of God, and knew the knowledge of the most High, which saw the vision of the Almighty, falling into a trance, but having his eyes open: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth. And Edom shall be a possession, Seir also shall be a possession for his enemies; and Israel shall do valiantly. Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city. And Balaam rose up, and went and returned to his place: and Balak also went his way. CHAPTER 59 THE ISRAELITES NUMBERED THE SECOND TIME [Sidenote: Numbers 26] AND it came to pass, that the LORD spake unto Moses and unto Eleazar the son of Aaron the priest, saying, Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel. And these were the numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty. These are they that were numbered by Moses and Eleazar the priest, who numbered the children of Israel in the plains of Moab by Jordan near Jericho. But among these there was not a man of them whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai. For the LORD had said of them, They shall surely die in the wilderness. And there was not left a man of them, save Caleb the son of Jephunneh, and Joshua the son of Nun. And the LORD said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh in the wilderness of Zin. And Moses spake unto the LORD, saying, Let the LORD, the God of the spirits of all flesh, set a man over the congregation, which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd. And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom is the spirit, and lay thine hand upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honour upon him, that all the congregation of the children of Israel may be obedient. And Moses did as the LORD commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the LORD commanded by the hand of Moses. And the LORD spake unto Moses, saying, Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people. And Moses spake unto the people, saying, Arm some of yourselves unto the war, and let them go against the Midianites, and avenge the LORD of Midian. And they warred against the Midianites, as the LORD commanded Moses; and they slew all the males. And they slew the kings of Midian: Balaam also the son of Beor they slew with the sword. Now the children of Reuben and the children of Gad had a very great multitude of cattle: and when they saw the land of Jazer, and the land of Gilead, that, behold, the place was a place for cattle; the children of Gad and the children of Reuben came and spake unto Moses, and to Eleazar the priest, and unto the princes of the congregation, saying, If we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan. And they came near unto him, and said, We will build sheepfolds here for our cattle, and cities for our little ones: but we ourselves will go ready armed before the children of Israel, until we have brought them unto their place: and our little ones shall dwell in the fenced cities because of the inhabitants of the land. We will not return unto our houses, until the children of Israel have inherited every man his inheritance. And Moses said unto them, If ye will do this thing, if ye will go armed before the LORD to war, build you cities for your little ones, and folds for your sheep; and do that which hath proceeded out of your mouth. And the children of Gad and the children of Reuben spake unto Moses, saying, Thy servants will do as my lord commandeth. Our little ones, our wives, our flocks, and all our cattle, shall be there in the cities of Gilead: but thy servants will pass over, every man armed for war, before the LORD to battle, as my lord saith. And Moses gave unto them, even to the children of Gad, and to the children of Reuben, and unto half the tribe of Manasseh the son of Joseph, the kingdom of Sihon king of the Amorites, and the kingdom of Og king of Bashan, the land, with the cities thereof in the coasts, even the cities of the country round about. [Sidenote: Numbers 33] And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, Speak unto the children of Israel, and say unto them, When ye are passed over Jordan into the land of Canaan; then ye shall drive out all the inhabitants of the land from before you, and destroy all their pictures, and destroy all their molten images, and quite pluck down all their high places: and ye shall dispossess the inhabitants of the land, and dwell therein: for I have given you the land to possess it. And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man's inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit. But if ye will not drive out the inhabitants of the land from before you; then it shall come to pass, that those which ye let remain of them shall be pricks in your eyes, and thorns in your sides, and shall vex you in the land wherein ye dwell. Moreover it shall come to pass, that I shall do unto you, as I thought to do unto them. And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho, saying, Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them. And among the cities which ye shall give unto the Levites there shall be six cities for refuge, which ye shall appoint for the manslayer, that he may flee thither: and to them ye shall add forty and two cities. So all the cities which ye shall give to the Levites shall be forty and eight cities: them shall ye give with their suburbs. [Sidenote: Deuteronomy 1] Ye shall give three cities on this side Jordan, and three cities shall ye give in the land of Canaan, which shall be cities of refuge, both for the children of Israel, and for the stranger, and for the sojourner among them: that every one that killeth any person unawares may flee thither. And they shall be unto you cities for refuge from the avenger; that the manslayer die not, until he stand before the congregation in judgment. CHAPTER 60 THE DEATH OF MOSES AND it came to pass in the fortieth year, in the eleventh month, on the first day of the month, that Moses spake unto the children of Israel, according unto all that the LORD had given him in commandment unto them. And Moses, after rehearsing to them the story of God's promises and of his anger at their unbelief and disobedience; and how after their wanderings they had conquered Sihon the Amorite, and Og the king of Bashan, and taken possession of their lands, said, I commanded Joshua at that time, saying, Thine eyes have seen all that the LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest. Ye shall not fear them: for the LORD your God he shall fight for you. And I besought the LORD at that time, saying, O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might? I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon. But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan. But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit the land which thou shalt see. Behold, I have taught you statutes and judgments, even as the LORD my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the LORD our God is in all things that we call upon him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day? Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life: but teach them thy sons, and thy sons' sons; specially the day that thou stoodest before the LORD thy God in Horeb, when the LORD said unto me, Gather me the people together, and I will make them hear my words, that they may learn to fear me all the days that they shall live upon the earth, and that they may teach their children. And ye came near and stood under the mountain; and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. And the LORD spake unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude; only ye heard a voice. And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing, which the LORD thy God hath forbidden thee. For the LORD thy God is a consuming fire, even a jealous God. When thou shalt beget children, and children's children, and ye shall have remained long in the land, and shall corrupt yourselves, and make a graven image, or the likeness of any thing, and shall do evil in the sight of the LORD thy God, to provoke him to anger: I call heaven and earth to witness against you this day, that ye shall soon utterly perish from off the land whereunto ye go over Jordan to possess it; ye shall not prolong your days upon it, but shall utterly be destroyed. And the LORD shall scatter you among the nations, and ye shall be left few in number among the heathen, whither the LORD shall lead you. And there ye shall serve gods, the work of men's hands, wood and stone, which neither see, nor hear, nor eat, nor smell. But if from thence thou shalt seek the LORD thy God, thou shalt find him, if thou seek him with all thy heart and with all thy soul. When thou art in tribulation, and all these things are come upon thee, even in the latter days, if thou turn to the LORD thy God, and shalt be obedient unto his voice: (for the LORD thy God is a merciful God;) he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he sware unto them. [Sidenote: Deuteronomy 6] Know therefore this day, and consider it in thine heart, that the LORD he is God in heaven above, and upon the earth beneath: there is none else. Thou shalt keep therefore his statutes, and his commandments, which I command thee this day, that it may go well with thee, and with thy children after thee, and that thou mayest prolong thy days upon the earth, which the LORD thy God giveth thee, for ever. And Moses rehearsed to the people the ten commandments, and said, Hear, O Israel: The LORD our God is one LORD: and thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thine heart: and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and on thy gates. [Sidenote: Deuteronomy 8] And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep his commandments, or no. And he humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the LORD doth man live. Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years. Thou shalt also consider in thine heart, that, as a man chasteneth his son, so the LORD thy God chasteneth thee. Therefore thou shalt keep the commandments of the LORD thy God, to walk in his ways, and to fear him. For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; a land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; who led thee through that great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought, where there was no water; who brought thee forth water out of the rock of flint; who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end; and thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. And it shall be, if thou do at all forget the LORD thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the LORD destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the LORD your God. Thou hast avouched the LORD this day to be thy God, and to walk in his ways, and to keep his statutes, and his commandments, and his judgments, and to hearken unto his voice: and the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments; and to make thee high above all nations which he hath made, in praise, and in name, and in honour; and that thou mayest be an holy people unto the LORD thy God, as he hath spoken. And Moses charged the people the same day, saying, These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin: and these shall stand upon mount Ebal to curse; Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali. And the Levites shall speak, and say unto all the men of Israel with a loud voice, Cursed be the man that maketh any graven or molten image, an abomination unto the LORD, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say, Amen. Cursed be he that setteth light by his father or his mother. And all the people shall say, Amen. Cursed be he that removeth his neighbour's landmark. And all the people shall say, Amen. Cursed be he that maketh the blind to wander out of the way. And all the people shall say, Amen. Cursed be he that perverteth the judgment of the stranger, fatherless, and widow. And all the people shall say, Amen. And it shall come to pass, if thou shalt hearken diligently unto the voice of the LORD thy God, to observe and to do all his commandments which I command thee this day, that the LORD thy God will set thee on high above all nations of the earth: and all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the LORD thy God. Blessed shalt thou be in the city, and blessed shalt thou be in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheep. Blessed shall be thy basket and thy store. Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out. [Sidenote: Deuteronomy 27] If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD; then the LORD will make thy plagues wonderful. And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the LORD thy God hath driven thee, and shalt return unto the LORD thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the LORD thy God hath scattered thee. For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. [Sidenote: Deuteronomy 31] See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the LORD thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply: and the LORD thy God shall bless thee in the land whither thou goest to possess it. But if thine heart turn away, so that thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I denounce unto you this day, that ye shall surely perish, and that ye shall not prolong your days upon the land, whither thou passest over Jordan to go to possess it. I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live: that thou mayest love the LORD thy God, and that thou mayest obey his voice, and that thou mayest cleave unto him: for he is thy life, and the length of thy days: that thou mayest dwell in the land which the LORD sware unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them. And Moses went and spake these words unto all Israel. And he said unto them, I am an hundred and twenty years old this day; I can no more go out and come in: also the LORD hath said unto me, Thou shalt not go over this Jordan. The LORD thy God, he will go over before thee, and he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the LORD hath said. And Moses wrote this law, and delivered it unto the priests the sons of Levi, which bare the ark of the covenant of the LORD, and unto all the elders of Israel. And Moses commanded them, saying, At the end of every seven years, in the solemnity of the year of release, in the feast of tabernacles, when all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: and that their children, which have not known any thing, may hear, and learn to fear the LORD your God, as long as ye live in the land whither ye go over Jordan to possess it. And the LORD said unto Moses, Behold, thy days approach that thou must die: call Joshua, and present yourselves in the tabernacle of the congregation, that I may give him a charge. And Moses and Joshua went, and presented themselves in the tabernacle of the congregation. And the LORD appeared in the tabernacle in a pillar of a cloud: and the pillar of the cloud stood over the door of the tabernacle. And the LORD spake unto Moses that selfsame day, saying, Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel. [Sidenote: Deuteronomy 34] And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan, and all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar. And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day. And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended. And Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him: and the children of Israel hearkened unto him, and did as the LORD commanded Moses. And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face, in all the signs and the wonders, which the LORD sent him to do in the land of Egypt to Pharaoh, and to all his servants, and to all his land, and in all that mighty hand, and in all the great terror which Moses shewed in the sight of all Israel. [Illustration] [Illustration] BOOK VI JOSHUA AND THE CONQUEST OF PALESTINE CHAPTER 61 RAHAB CONCEALS THE SPIES NOW after the death of Moses the servant of the LORD it came to pass, that the LORD spake unto Joshua the son of Nun, Moses' minister, saying, Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, unto the land which I do give to them, even to the children of Israel. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. Be strong and of a good courage: for unto this people shalt thou divide for an inheritance the land, which I sware unto their fathers to give them. This book of the law shall not depart out of thy mouth; but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of a good courage; be not afraid, neither be thou dismayed: for the LORD thy God is with thee whithersoever thou goest. Then Joshua commanded the officers of the people, saying, Pass through the host, and command the people, saying, Prepare you victuals; for within three days ye shall pass over this Jordan, to go in to possess the land, which the LORD your God giveth you to possess it. And to the Reubenites, and to the Gadites, and to half the tribe of Manasseh, spake Joshua, saying, Remember the word which Moses the servant of the LORD commanded you, saying, The LORD your God hath given you rest, and hath given you this land. Your wives, your little ones, and your cattle, shall remain in the land which Moses gave you on this side Jordan; but ye shall pass before your brethren armed, all the mighty men of valour, and help them; until the LORD have given your brethren rest, as he hath given you, and they also have possessed the land which the LORD your God giveth them: then ye shall return unto the land of your possession, and enjoy it, which Moses the LORD'S servant gave you on this side Jordan toward the sunrising. And they answered Joshua, saying, All that thou commandest us we will do, and whithersoever thou sendest us, we will go. According as we hearkened unto Moses in all things, so will we hearken unto thee: only the LORD thy God be with thee, as he was with Moses. Whosoever he be that doth rebel against thy commandment, and will not hearken unto thy words in all that thou commandest him, he shall be put to death. And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into the house of a woman named Rahab, and lodged there. And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were: and it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate. [Sidenote: Joshua 2] And before they were laid down, she came up unto them upon the roof; and she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed. And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token: and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. And the men answered her, Our life for your's, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee. Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way. And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household, home unto thee. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. [Sidenote: Joshua 3] So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: and they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us. CHAPTER 62 THE ISRAELITES PASS OVER JORDAN AND Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over. And it came to pass after three days, that the officers went through the host; and they commanded the people, saying, When ye see the ark of the covenant of the LORD your God, and the priests the Levites bearing it, then ye shall remove from your place, and go after it. Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you. And Joshua spake unto the priests, saying, Take up the ark of the covenant, and pass over before the people. And they took up the ark of the covenant, and went before the people. And the LORD said unto Joshua, This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still in Jordan. And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God. And Joshua said, Hereby ye shall know that the living God is among you. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the LORD, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off from the waters that come down from above; and they shall stand upon an heap. And it came to pass, when the people removed from their tents, to pass over Jordan, and the priests bearing the ark of the covenant before the people; and as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his banks all the time of harvest,) that the waters which came down from above stood and rose up upon an heap very far from the city Adam, that is beside Zaretan: and those that came down toward the sea of the plain, even the salt sea, failed, and were cut off: and the people passed over right against Jericho. And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan. [Sidenote: Joshua 4] And it came to pass, when all the people were clean passed over Jordan, that the LORD spake unto Joshua, saying, Take you twelve men out of the people, out of every tribe a man, and command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood firm, twelve stones, and ye shall carry them over with you, and leave them in the lodging place, where ye shall lodge this night. Then Joshua called the twelve men, whom he had prepared of the children of Israel, out of every tribe a man: and Joshua said unto them, Pass over before the ark of the LORD your God into the midst of Jordan, and take you up every man of you a stone upon his shoulder, according unto the number of the tribes of the children of Israel. And the children of Israel did so as Joshua commanded. And Joshua set up twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day. For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over. And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them: about forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho. [Sidenote: Joshua 6] On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life. And the LORD spake unto Joshua, saying, Command the priests that bear the ark of the testimony, that they come up out of Jordan. Joshua therefore commanded the priests, saying, Come ye up out of Jordan. And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before. And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho. And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal. And he spake unto the children of Israel, saying, When your children shall ask their fathers in time to come, saying, What mean these stones? then ye shall let your children know, saying, Israel came over this Jordan on dry land. For the LORD your God dried up the waters of Jordan from before you, until ye were passed over, as the LORD your God did to the Red sea, which he dried up from before us, until we were gone over: that all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever. And it came to pass, when all the kings of the Amorites, which were on the side of Jordan westward, and all the kings of the Canaanites, which were by the sea, heard that the LORD had dried up the waters of Jordan from before the children of Israel, until we were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel. And the children of Israel encamped in Gilgal, and kept the passover on the fourteenth day of the month at even in the plains of Jericho. And they did eat of the old corn of the land on the morrow after the passover, unleavened cakes, and parched corn in the selfsame day. And the manna ceased on the morrow after they had eaten of the old corn of the land; neither had the children of Israel manna any more; but they did eat of the fruit of the land of Canaan that year. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went unto him, and said unto him, Art thou for us, or for our adversaries? And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant? And the captain of the LORD'S host said unto Joshua, Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so. CHAPTER 63 THE SIEGE OF JERICHO NOW Jericho was straitly shut up because of the children of Israel: none went out, and none came in. And the LORD said unto Joshua, See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valour. And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days. And seven priests shall bear before the ark seven trumpets of rams' horns: and the seventh day ye shall compass the city seven times, and the priests shall blow with the trumpets. And it shall come to pass, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall ascend up every man straight before him. And Joshua the son of Nun called the priests, and said unto them, Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the LORD. And he said unto the people, Pass on, and compass the city, and let him that is armed pass on before the ark of the LORD. And it came to pass, when Joshua had spoken unto the people, that the seven priests bearing the seven trumpets of rams' horns passed on before the LORD, and blew with the trumpets: and the ark of the covenant of the LORD followed them. And the armed men went before the priests that blew with the trumpets, and the rereward came after the ark, the priests going on, and blowing with the trumpets. And Joshua had commanded the people, saying, Ye shall not shout, nor make any noise with your voice, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout. So the ark of the LORD compassed the city, going about it once: and they came into the camp, and lodged in the camp. [Sidenote: Joshua 6] And Joshua rose early in the morning, and the priests took up the ark of the LORD. And seven priests bearing seven trumpets of rams' horns before the ark of the LORD went on continually, and blew with the trumpets: and the armed men went before them; but the rereward came after the ark of the LORD, the priests going on, and blowing with the trumpets. And the second day they compassed the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early about the dawning of the day, and compassed the city after the same manner seven times: only on that day they compassed the city seven times. And it came to pass at the seventh time, when the priests blew with the trumpets, Joshua said unto the people, Shout; for the LORD hath given you the city. And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it. But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD. So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword. And Joshua saved Rahab alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho. [Sidenote: Joshua 7] And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. So the LORD was with Joshua; and his fame was noised throughout all the country. CHAPTER 64 THE TRESPASS OF ACHAN BUT the children of Israel committed a trespass in the accursed thing: for Achan, the son of Carmi, of the tribe of Judah, took of the accursed thing: and the anger of the LORD was kindled against the children of Israel. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spake unto them, saying, Go up and view the country. And the men went up and viewed Ai. And they returned to Joshua, and said unto him, Let not all the people go up; but let about two or three thousand men go up and smite Ai; and make not all the people to labour thither; for they are but few. So there went up thither of the people about three thousand men: and they fled before the men of Ai. And the men of Ai smote of them about thirty and six men: for they chased them from before the gate even unto Shebarim, and smote them in the going down: wherefore the hearts of the people melted, and became as water. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads. And Joshua said, Alas, O Lord GOD, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to destroy us? would to God we had been content, and dwelt on the other side Jordan! O Lord, what shall I say, when Israel turneth their backs before their enemies! For the Canaanites and all the inhabitants of the land shall hear of it, and shall environ us round, and cut off our name from the earth: and what wilt thou do unto thy great name? And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face? Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff. Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you. Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you. In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man. And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel. So Joshua rose up early in the morning, and brought Israel by their tribes; and the tribe of Judah was taken: and he brought the family of Judah; and he took the family of the Zarhites: and he brought the family of the Zarhites man by man; and Zabdi was taken: and he brought his household man by man; and Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, was taken. And Joshua said unto Achan, My son, give, I pray thee, glory to the LORD God of Israel, and make confession unto him; and tell me now what thou hast done; hide it not from me. And Achan answered Joshua, and said, Indeed I have sinned against the LORD God of Israel, and thus and thus have I done: when I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it. So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the LORD. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor. And Joshua said, Why hast thou troubled us? the LORD shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones. And they raised over him a great heap of stones unto this day. So the LORD turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day. CHAPTER 65 THE CAPTURE OF AI [Sidenote: Joshua 8] AND the LORD said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land: and thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it. [Sidenote: Joshua 8] So Joshua arose, and all the people of war, to go up against Ai: and Joshua chose out thirty thousand mighty men of valour, and sent them away by night. And he commanded them, saying, Behold, ye shall lie in wait against the city, even behind the city: go not very far from the city, but be ye all ready: and I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them, (for they will come out after us) till we have drawn them from the city; for they will say, They flee before us, as at the first: therefore we will flee before them. Then ye shall rise up from the ambush, and seize upon the city: for the LORD your God will deliver it into your hand. And it shall be, when ye have taken the city, that ye shall set the city on fire: according to the commandment of the LORD shall ye do. See, I have commanded you. Joshua therefore sent them forth: and they went to lie in ambush, and abode between Beth-el and Ai, on the west side of Ai: but Joshua lodged that night among the people. And Joshua rose up early in the morning, and numbered the people, and went up, he and the elders of Israel, before the people to Ai. And all the people, even the people of war that were with him, went up, and drew nigh, and came before the city, and pitched on the north side of Ai: now there was a valley between them and Ai. And he took about five thousand men, and set them to lie in ambush between Beth-el and Ai, on the west side of the city. And when they had set the people, even all the host that was on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the midst of the valley. And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at a time appointed, before the plain; but he wist not that there were liers in ambush against him behind the city. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wilderness. And all the people that were in Ai were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city. And there was not a man left in Ai or Beth-el, that went not out after Israel: and they left the city open, and pursued after Israel. And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand: and they entered into the city, and took it, and hasted and set the city on fire. And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again, and slew the men of Ai. And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape. And the king of Ai they took alive, and brought him to Joshua. And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and smote it with the edge of the sword. And so it was, that all that fell that day were twelve thousand, even all the men of Ai. For Joshua drew not his hand back, wherewith he stretched out the spear, until he had utterly destroyed all the inhabitants of Ai. Only the cattle and the spoil of that city Israel took for a prey unto themselves, according unto the word of the LORD which he commanded Joshua. And Joshua burnt Ai, and made it an heap for ever, even a desolation unto this day. And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, that remaineth unto this day. Then Joshua built an altar unto the LORD God of Israel in mount Ebal, as Moses the servant of the LORD commanded the children of Israel, as it is written in the book of the law of Moses, an altar of whole stones, over which no man hath lift up any iron: and they offered thereon burnt offerings unto the LORD, and sacrificed peace offerings. And he wrote there upon the stones a copy of the law of Moses, which he wrote in the presence of the children of Israel. And all Israel, and their elders, and officers, and their judges, stood on this side the ark and on that side before the priests the Levites, which bare the ark of the covenant of the LORD, as well the stranger, as he that was born among them; half of them over against mount Gerizim, and half of them over against mount Ebal; as Moses the servant of the LORD had commanded before, that they should bless the people of Israel. And afterward he read all the words of the law, the blessings and cursings, according to all that is written in the book of the law. There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the women, and the little ones, and the strangers that were conversant among them. CHAPTER 66 THE CRAFT OF THE GIBEONITES [Sidenote: Joshua 9] AND it came to pass, when all the kings which were on this side Jordan, in the hills, and in the valleys, and in all the coasts of the great sea over against Lebanon, heard thereof; that they gathered themselves together, to fight with Joshua and with Israel, with one accord. And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, they did work wilily, and went and made as if they had been ambassadors, and took old sacks upon their asses, and wine bottles, old, and rent, and bound up; and old shoes and clouted upon their feet, and old garments upon them; and all the bread of their provision was dry and mouldy. And they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, We be come from a far country: now therefore make ye a league with us. And the men of Israel said unto them, Peradventure ye dwell among us; and how shall we make a league with you? And they said unto Joshua, We are thy servants. And Joshua said unto them, Who are ye? and from whence come ye? And they said unto him, From a very far country thy servants are come because of the name of the LORD thy God: for we have heard the fame of him, and all that he did in Egypt, and all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan, which was at Ashtaroth. Wherefore our elders and all the inhabitants of our country spake to us, saying, Take victuals with you for the journey, and go to meet them, and say unto them, We are your servants: therefore now make ye a league with us. This our bread we took hot for our provision out of our houses on the day we came forth to go unto you; but now, behold, it is dry, and it is mouldy: and these bottles of wine, which we filled, were new; and, behold, they be rent: and these our garments and our shoes are become old by reason of the very long journey. And the men took of their victuals, and asked not counsel at the mouth of the LORD. And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them. And it came to pass at the end of three days after they had made a league with them, that they heard that they were their neighbours, and that they dwelt among them. And the children of Israel journeyed, and came unto their cities on the third day. Now their cities were Gibeon, and Chephirah, and Beeroth, and Kirjath-jearim. And the children of Israel smote them not, because the princes of the congregation had sworn unto them by the LORD God of Israel. And all the congregation murmured against the princes. But all the princes said unto all the congregation, We have sworn unto them by the LORD God of Israel: now therefore we may not touch them. This we will do to them; we will even let them live, lest wrath be upon us, because of the oath which we sware unto them; but let them be hewers of wood and drawers of water unto all the congregation. And Joshua called for them, and he spake unto them, saying, Wherefore have ye beguiled us, saying, We are very far from you; when ye dwell among us? Now therefore ye are cursed, and there shall none of you be freed from being bondmen, and hewers of wood and drawers of water for the house of my God. And they answered Joshua, and said, Because it was certainly told thy servants, how that the LORD thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you, therefore we were sore afraid of our lives because of you, and have done this thing. And now, behold, we are in thine hand: as it seemeth good and right unto thee to do unto us, do. And so did he unto them, and delivered them out of the hand of the children of Israel, that they slew them not. And Joshua made them that day hewers of wood and drawers of water for the congregation, and for the altar of the LORD, even unto this day, in the place which he should choose. CHAPTER 67 JOSHUA CONQUERS THE KINGS OF CANAAN NOW it came to pass, when Adoni-zedec king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; and how the inhabitants of Gibeon had made peace with Israel, and were among them; that they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty. Wherefore Adoni-zedec king of Jerusalem sent unto the kings of Hebron, Jarmuth, Lachish, and Eglon, saying, Come up unto me, and help me, that we may smite Gibeon: for it hath made peace with Joshua and with the children of Israel. Therefore the five kings of the Amorites gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made war against it. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us. So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour. And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee. Joshua therefore came unto them suddenly, and went up from Gilgal all night. And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon. And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword. [Sidenote: Joshua 10] Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD fought for Israel. [Sidenote: Joshua 14] And Joshua returned, and all Israel with him, unto the camp to Gilgal. But these five kings fled, and hid themselves in a cave at Makkedah. And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah. And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them: and stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand. And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, that the rest which remained of them entered into fenced cities. And all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel. Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave. And they did so, and brought forth those five kings unto him out of the cave. And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them. And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight. And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had been hid, and laid great stones in the cave's mouth, which remain until this very day. So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded. And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon. And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel. And Joshua smote one and thirty kings in all, and took the whole land, and gave it for an inheritance unto Israel. CHAPTER 68 JOSHUA DIVIDES THE LAND THESE are the countries which the children of Israel inherited in the land of Canaan, which Eleazar the priest, and Joshua the son of Nun, and the heads of the fathers of the tribes of the children of Israel, distributed for inheritance to them. By lot was their inheritance, as the LORD commanded by the hand of Moses, for the nine tribes, and for the half tribe. For Moses had given the inheritance of two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them. For the children of Joseph were two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell in, with their suburbs for their cattle and for their substance. As the LORD commanded Moses, so the children of Israel did, and they divided the land. Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadesh-barnea. Forty years old was I when Moses the servant of the LORD sent me from Kadesh-barnea to espy out the land; and I brought him word again as it was in mine heart. Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God. And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God. And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old. As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in. Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said. And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance. Hebron therefore became the inheritance of Caleb the son of Jephunneh the Kenezite unto this day, because that he wholly followed the LORD God of Israel. And the name of Hebron before was Kirjath-arba; which Arba was a great man among the Anakims. And the land had rest from war. [Sidenote: Joshua 15] This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom the wilderness of Zin southward was the uttermost part of the south coast. And their south border was from the shore of the salt sea, from the bay that looketh southward: and the east border was the salt sea, even unto the end of Jordan. And their border in the north quarter was from the bay of the sea at the uttermost part of Jordan: and the border went up by the valley of the son of Hinnom unto the south side of the Jebusite; the same is Jerusalem: and the west border was to the great sea, and the coast thereof. This is the coast of the children of Judah round about according to their families. As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day. And the lot of the children of Joseph fell from Jordan by Jericho, unto the water of Jericho on the east, to the wilderness that goeth up from Jericho throughout mount Beth-el, and goeth out from Beth-el to Luz, unto the coast of Beth-horon the nether, and to Gezer: and the goings out thereof are at the sea. So the children of Joseph, Manasseh and Ephraim, took their inheritance. And they drave not out the Canaanites that dwelt in Gezer: but the Canaanites dwell among the Ephraimites unto this day, and serve under tribute. [Sidenote: Joshua 18] And the whole congregation of the children of Israel assembled together at Shiloh, and set up the tabernacle of the congregation there. And the land was subdued before them. And there remained among the children of Israel seven tribes, which had not yet received their inheritance. And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you? Give out from among you three men for each tribe: and I will send them, and they shall rise, and go through the land, and describe it according to the inheritance of them; and they shall come again to me. And they shall divide it into seven parts: Judah shall abide in their coast on the south, and the house of Joseph shall abide in their coasts on the north. Ye shall therefore describe the land into seven parts, and bring the description hither to me, that I may cast lots for you here before the LORD our God. But the Levites have no part among you; for the priesthood of the LORD is their inheritance: and Gad, and Reuben, and half the tribe of Manasseh, have received their inheritance beyond Jordan on the east, which Moses the servant of the LORD gave them. And the men arose, and went away: and Joshua charged them that went to describe the land, saying, Go and walk through the land, and describe it, and come again to me, that I may here cast lots for you before the LORD in Shiloh. And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh. And Joshua cast lots for them in Shiloh before the LORD: and there Joshua divided the land unto the children of Israel according to their divisions. When they had made an end of dividing the land for inheritance by their coasts, the children of Israel gave an inheritance to Joshua the son of Nun among them: according to the word of the LORD they gave him the city which he asked, even Timnath-serah in mount Ephraim: and he built the city, and dwelt therein. So they made an end of dividing the country. Then the children of Israel appointed six cities of refuge, three on each side of Jordan, as the LORD commanded. And forty and eight cities with their suburbs they set apart by lot, out of the inheritance of other tribes, for the tribe of Levi. And the LORD gave unto Israel all the land which he sware to give unto their fathers; and they possessed it, and dwelt therein. And the LORD gave them rest round about, according to all that he sware unto their fathers: and there stood not a man of all their enemies before them; the LORD delivered all their enemies into their hand. There failed not ought of any good thing which the LORD had spoken unto the house of Israel; all came to pass. Then Joshua called the Reubenites, and the Gadites, and the half tribe of Manasseh, and said unto them, Ye have kept all that Moses the servant of the LORD commanded you, and have obeyed my voice in all that I commanded you: ye have not left your brethren these many days unto this day, but have kept the charge of the commandment of the LORD your God. And now the LORD your God hath given rest unto your brethren, as he promised them: therefore now return ye, and get you unto your tents, and unto the land of your possession, which Moses the servant of the LORD gave you on the other side Jordan. But take diligent heed to do the commandment and the law, which Moses the servant of the LORD charged you, to love the LORD your God, and to walk in all his ways, and to keep his commandments, and to cleave unto him, and to serve him with all your heart and with all your soul. So Joshua blessed them, and sent them away: and they went unto their tents. CHAPTER 69 THE PEOPLE RENEW THE COVENANT AND it came to pass a long time after that the LORD had given rest unto Israel from all their enemies round about, that Joshua waxed old and stricken in age. And Joshua called for all Israel, and for their elders, and for their heads, and for their judges, and for their officers, and said unto them, I am old and stricken in age: and ye have seen all that the LORD your God hath done unto all these nations because of you; for the LORD your God is he that hath fought for you. Behold, I have divided unto you by lot these nations that remain, to be an inheritance for your tribes, from Jordan, with all the nations that I have cut off, even unto the great sea westward. And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you. Be ye therefore very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow yourselves unto them: but cleave unto the LORD your God, as ye have done unto this day. [Sidenote: Joshua 23] And, behold, this day I am going the way of all the earth: and ye know in all your hearts and in all your souls, that not one thing hath failed of all the good things which the LORD your God spake concerning you; all are come to pass unto you, and not one thing hath failed thereof. Therefore it shall come to pass, that as all good things are come upon you, which the LORD your God promised you; so shall the LORD bring upon you all evil things, until he have destroyed you from off this good land which the LORD your God hath given you. When ye have transgressed the covenant of the LORD your God, which he commanded you, and have gone and served other gods, and bowed yourselves to them; then shall the anger of the LORD be kindled against you, and ye shall perish quickly from off the good land which he hath given unto you. [Sidenote: Joshua 24] And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. And Joshua said unto all the people, Thus saith the LORD God of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor: and they served other gods. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac. And I gave unto Isaac Jacob and Esau: and I gave unto Esau mount Seir, to possess it; but Jacob and his children went down into Egypt. I sent Moses also and Aaron, and I plagued Egypt, according to that which I did among them: and afterward I brought you out. And I brought your fathers out of Egypt: and ye came unto the sea; and the Egyptians pursued after your fathers with chariots and horsemen unto the Red sea. And when they cried unto the LORD, he put darkness between you and the Egyptians, and brought the sea upon them, and covered them; and your eyes have seen what I have done in Egypt: and ye dwelt in the wilderness a long season. And I brought you into the land of the Amorites, which dwelt on the other side Jordan; and they fought with you: and I gave them into your hand, that ye might possess their land; and I destroyed them from before you. Then Balak the son of Zippor, king of Moab, arose and warred against Israel, and sent and called Balaam the son of Beor to curse you: but I would not hearken unto Balaam; therefore he blessed you still: so I delivered you out of his hand. And ye went over Jordan, and came unto Jericho: and the men of Jericho fought against you, the Amorites, and the Perizzites, and the Canaanites, and the Hittites, and the Girgashites, the Hivites, and the Jebusites; and I delivered them into your hand. And I sent the hornet before you, which drave them out from before you, even the two kings of the Amorites; but not with thy sword, nor with thy bow. And I have given you a land for which ye did not labour, and cities which ye built not, and ye dwell in them; of the vineyards and oliveyards which ye planted not do ye eat. Now therefore fear the LORD, and serve him in sincerity and in truth: and put away the gods which your fathers served on the other side of the flood, and in Egypt; and serve ye the LORD. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD. And the people answered and said, God forbid that we should forsake the LORD, to serve other gods. And Joshua said unto the people, Ye cannot serve the LORD: for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins. If ye forsake the LORD, and serve strange gods, then he will turn and do you hurt, and consume you, after that he hath done you good. And the people said unto Joshua, Nay; but we will serve the LORD. And Joshua said unto the people, Ye are witnesses against yourselves that ye have chosen you the LORD, to serve him. And they said, We are witnesses. Now therefore put away, said he, the strange gods which are among you, and incline your heart unto the LORD God of Israel. And the people said unto Joshua, The LORD our God will we serve, and his voice will we obey. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem. And Joshua wrote these words in the book of the law of God, and took a great stone, and set it up there under an oak, that was by the sanctuary of the LORD. And Joshua said unto all the people, Behold, this stone shall be a witness unto us; for it hath heard all the words of the LORD which he spake unto us: it shall be therefore a witness unto you, lest ye deny your God. So Joshua let the people depart, every man unto his inheritance. And it came to pass after these things, that Joshua the son of Nun, the servant of the LORD, died, being an hundred and ten years old. And they buried him in the border of his inheritance in Timnath-serah, which is in mount Ephraim, on the north side of the hill of Gaash. And Israel served the LORD all the days of Joshua, and all the days of the elders that overlived Joshua, and which had known all the works of the LORD, that he had done for Israel. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, in a parcel of ground which Jacob bought of the sons of Hamor the father of Shechem for an hundred pieces of silver: and it became the inheritance of the children of Joseph. And Eleazar the son of Aaron died; and they buried him in a hill that pertained to Phinehas his son, which was given him in mount Ephraim. [Sidenote: Judges 2] And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel. CHAPTER 70 THE ISRAELITES FORSAKE GOD AND the children of Israel did evil in the sight of the LORD, and served Baalim: and they forsook the LORD God of their fathers, which brought them out of the land of Egypt, and followed other gods, of the gods of the people that were round about them, and bowed themselves unto them, and provoked the LORD to anger. And they forsook the LORD, and served Baal and Ashtaroth. And the anger of the LORD was hot against Israel, and he delivered them into the hands of spoilers that spoiled them, and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies. Whithersoever they went out, the hand of the LORD was against them for evil, as the LORD had said, and as the LORD had sworn unto them: and they were greatly distressed. Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them. [Sidenote: Judges 3] And when the LORD raised them up judges, then the LORD was with the judge, and delivered them out of the hand of their enemies all the days of the judge: for it repented the LORD because of their groanings by reason of them that oppressed them and vexed them. And it came to pass, when the judge was dead, that they returned, and corrupted themselves more than their fathers, in following other gods to serve them, and to bow down unto them; they ceased not from their own doings, nor from their stubborn way. And the anger of the LORD was hot against Israel; and he said, Because that this people hath transgressed my covenant which I commanded their fathers, and have not hearkened unto my voice; I also will not henceforth drive out any from before them of the nations which Joshua left when he died: that through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep it, or not. Therefore the LORD left those nations, without driving them out hastily; neither delivered he them into the hand of Joshua. Now these are the nations which the LORD left, to prove Israel; namely, five lords of the Philistines, and all the Canaanites, and the Sidonians, and the Hivites that dwelt in mount Lebanon, from mount Baal-hermon unto the entering in of Hamath. And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses. And the children of Israel dwelt among the Canaanites, Hittites, and Amorites, and Perizzites, and Hivites, and Jebusites: and they took their daughters to be their wives, and gave their daughters to their sons, and served their gods. And the children of Israel did evil in the sight of the LORD, and forgat the LORD their God, and served Baalim and the groves. Therefore the anger of the LORD was hot against Israel, and he sold them into the hand of the king of Mesopotamia: and the children of Israel served him eight years. And when the children of Israel cried unto the LORD, the LORD raised up a deliverer, who delivered them, even Othniel the son of Kenaz, Caleb's younger brother. And the Spirit of the LORD came upon him, and he judged Israel, and went out to war: and the LORD delivered the king of Mesopotamia into his hand. And the land had rest forty years. And Othniel the son of Kenaz died. And the children of Israel did evil again in the sight of the LORD: and the LORD strengthened Eglon the king of Moab against Israel, because they had done evil in the sight of the LORD. And he gathered unto him the children of Ammon and Amalek, and went and smote Israel, and possessed the city of palm trees. So the children of Israel served Eglon the king of Moab eighteen years. But when the children of Israel cried unto the LORD, the LORD raised them up a deliverer, Ehud the son of Gera, a Benjamite, a man lefthanded. And after him was Shamgar, which slew of the Philistines six hundred men with an ox goad: and he also delivered Israel. CHAPTER 71 DEBORAH AND BARAK DELIVER ISRAEL AND the children of Israel again did evil in the sight of the LORD, when Ehud was dead. And the LORD sold them into the hand of Jabin king of Canaan, that reigned in Hazor; the captain of whose host was Sisera. And the children of Israel cried unto the LORD: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel. And Deborah, a prophetess, the wife of Lapidoth, she judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Beth-el in mount Ephraim: and the children of Israel came up to her for judgment. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said unto him, Hath not the LORD God of Israel commanded, saying, Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? And I will draw unto thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his multitude; and I will deliver him into thine hand. And Barak said unto her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. And she said, I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honour; for the LORD shall sell Sisera into the hand of a woman. And Deborah arose, and went with Barak to Kedesh. [Sidenote: Judges 4] And Barak called Zebulun and Naphtali to Kedesh; and he went up with ten thousand men at his feet: and Deborah went up with him. Now Heber the Kenite, which was of the children of Hobab the father in law of Moses, had severed himself from the Kenites, and pitched his tent unto the plain of Zaanaim, which is by Kedesh. And they shewed Sisera that Barak the son of Abinoam was gone up to mount Tabor. And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him, from Harosheth of the Gentiles unto the river of Kishon. And Deborah said unto Barak, Up; for this is the day in which the LORD hath delivered Sisera into thine hand: is not the LORD gone out before thee? So Barak went down from mount Tabor, and ten thousand men after him. And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet. But Barak pursued after the chariots, and after the host, unto Harosheth of the Gentiles: and all the host of Sisera fell upon the edge of the sword; and there was not a man left. Howbeit Sisera fled away on his feet to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. And Jael went out to meet Sisera, and said unto him, Turn in, my lord, turn in to me; fear not. And when he had turned in unto her into the tent, she covered him with a mantle. And he said unto her, Give me, I pray thee, a little water to drink; for I am thirsty. And she opened a bottle of milk, and gave him drink, and covered him. Again he said unto her, Stand in the door of the tent, and it shall be, when any man doth come and enquire of thee, and say, Is there any man here? that thou shalt say, No. Then Jael Heber's wife took a nail of the tent, and took an hammer in her hand, and went softly unto him, and smote the nail into his temples, and fastened it into the ground: for he was fast asleep and weary. So he died. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said unto him, Come, and I will shew thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the nail was in his temples. So God subdued on that day Jabin the king of Canaan before the children of Israel. And the hand of the children of Israel prospered, and prevailed against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan. [Sidenote: Judges 6] Then sang Deborah on that day, saying, Blessed above women shall Jael the wife of Heber the Kenite be, blessed shall she be above women in the tent. He asked water, and she gave him milk; she brought forth butter in a lordly dish. She put her hand to the nail, and her right hand to the workmen's hammer; and with the hammer she smote Sisera, she smote off his head, when she had pierced and stricken through his temples. At her feet he bowed, he fell, he lay down: at her feet he bowed, he fell: where he bowed, there he fell down dead. The mother of Sisera looked out at a window, and cried through the lattice, Why is his chariot so long in coming? why tarry the wheels of his chariots? Her wise ladies answered her, yea, she returned answer to herself, Have they not sped? have they not divided the prey; to every man a damsel or two; to Sisera a prey of divers colours, a prey of divers colours of needlework, of divers colours of needlework on both sides, meet for the necks of them that take the spoil? So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might. And the land had rest forty years. CHAPTER 72 GIDEON IS SENT TO DELIVER ISRAEL AND the children of Israel did evil in the sight of the LORD: and the LORD delivered them into the hand of Midian seven years. And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves, and strong holds. And so it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east, even they came up against them; and they encamped against them, and destroyed the increase of the earth, till thou come unto Gaza, and left no sustenance for Israel, neither sheep, nor ox, nor ass. For they came up with their cattle and their tents, and they came as grasshoppers for multitude; for both they and their camels were without number: and they entered into the land to destroy it. And Israel was greatly impoverished because of the Midianites; and the children of Israel cried unto the LORD. And it came to pass, when the children of Israel cried unto the LORD because of the Midianites, that the LORD sent a prophet unto the children of Israel, which said unto them, Thus saith the LORD God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage; and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drave them out from before you, and gave you their land; and I said unto you, I am the LORD your God; fear not the gods of the Amorites, in whose land ye dwell: but ye have not obeyed my voice. And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abi-ezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites. And the angel of the LORD appeared unto him, and said unto him, The LORD is with thee, thou mighty man of valour. And Gideon said unto him, Oh my Lord, if the LORD be with us, why then is all this befallen us? and where be all his miracles which our fathers told us of, saying, Did not the LORD bring us up from Egypt? but now the LORD hath forsaken us, and delivered us into the hands of the Midianites. And the LORD looked upon him, and said, Go in this thy might, and thou shalt save Israel from the hand of the Midianites: have not I sent thee? And he said unto him, Oh my Lord, wherewith shall I save Israel? behold, my family is poor in Manasseh, and I am the least in my father's house. And the LORD said unto him, Surely I will be with thee, and thou shalt smite the Midianites as one man. And he said unto him, If now I have found grace in thy sight, then shew me a sign that thou talkest with me. Depart not hence, I pray thee, until I come unto thee, and bring forth my present, and set it before thee. And he said, I will tarry until thou come again. [Sidenote: Judges 6] And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of flour: the flesh he put in a basket, and he put the broth in a pot, and brought it out unto him under the oak, and presented it. And the angel of God said unto him, Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth. And he did so. Then the angel of the LORD put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there rose up fire out of the rock, and consumed the flesh and the unleavened cakes. Then the angel of the LORD departed out of his sight. And when Gideon perceived that he was an angel of the LORD, Gideon said, Alas, O Lord GOD! for because I have seen an angel of the LORD face to face. And the LORD said unto him, Peace be unto thee; fear not: thou shalt not die. Then Gideon built an altar there unto the LORD, and called it Jehovah-shalom: unto this day it is yet in Ophrah of the Abi-ezrites. Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abi-ezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. And Gideon said unto God, If thou wilt save Israel by mine hand, as thou hast said, behold, I will put a fleece of wool in the floor; and if the dew be on the fleece only, and it be dry upon all the earth beside, then shall I know that thou wilt save Israel by mine hand, as thou hast said. And it was so: for he rose up early on the morrow, and thrust the fleece together, and wringed the dew out of the fleece, a bowl full of water. And Gideon said unto God, Let not thine anger be hot against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew. And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground. [Sidenote: Judges 7] Then Gideon, and all the people that were with him, rose up early, and pitched beside the well of Harod: so that the host of the Midianites were on the north side of them, by the hill of Moreh, in the valley. And the LORD said unto Gideon, The people that are with thee are too many for me to give the Midianites into their hands, lest Israel vaunt themselves against me, saying, Mine own hand hath saved me. Now therefore go to, proclaim in the ears of the people, saying, Whosoever is fearful and afraid, let him return and depart early from mount Gilead. And there returned of the people twenty and two thousand; and there remained ten thousand. And the LORD said unto Gideon, The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say unto thee, This shall go with thee, the same shall go with thee; and of whomsoever I say unto thee, This shall not go with thee, the same shall not go. So he brought down the people unto the water: and the LORD said unto Gideon, Every one that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise every one that boweth down upon his knees to drink. And the number of them that lapped, putting their hand to their mouth, were three hundred men: but all the rest of the people bowed down upon their knees to drink water. And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place. So the people took victuals in their hand, and their trumpets: and he sent all the rest of Israel every man unto his tent, and retained those three hundred men: and the host of Midian was beneath him in the valley. And it came to pass the same night, that the LORD said unto him, Arise, get thee down unto the host; for I have delivered it into thine hand. But if thou fear to go down, go thou with Phurah thy servant down to the host: and thou shalt hear what they say; and afterward shall thine hands be strengthened to go down unto the host. Then went he down with Phurah his servant unto the outside of the armed men that were in the host. And the Midianites and the Amalekites and all the children of the east lay along in the valley like grasshoppers for multitude; and their camels were without number, as the sand by the sea side for multitude. And when Gideon was come, behold, there was a man that told a dream unto his fellow, and said, Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the host of Midian, and came unto a tent, and smote it that it fell, and overturned it, that the tent lay along. And his fellow answered and said, This is nothing else save the sword of Gideon the son of Joash, a man of Israel: for into his hand hath God delivered Midian, and all the host. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshipped, and returned into the host of Israel, and said, Arise; for the LORD hath delivered into your hand the host of Midian. And he divided the three hundred men into three companies, and he put a trumpet in every man's hand, with empty pitchers, and lamps within the pitchers. And he said unto them, Look on me, and do likewise: and, behold, when I come to the outside of the camp, it shall be that, as I do, so shall ye do. When I blow with a trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say, The sword of the LORD, and of Gideon. So Gideon, and the hundred men that were with him, came unto the outside of the camp in the beginning of the middle watch; and they had but newly set the watch: and they blew the trumpets, and brake the pitchers that were in their hands. And the three companies blew the trumpets, and brake the pitchers, and held the lamps in their left hands, and the trumpets in their right hands to blow withal: and they cried, The sword of the LORD, and of Gideon. And they stood every man in his place round about the camp: and all the host ran, and cried, and fled. And the three hundred blew the trumpets, and the LORD set every man's sword against his fellow, even throughout all the host: and the host fled. And the men of Israel gathered themselves together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after the Midianites. And they took two princes of the Midianites, Oreb and Zeeb; and they slew Oreb upon the rock Oreb, and Zeeb they slew at the winepress of Zeeb, and pursued Midian, and brought the heads of Oreb and Zeeb to Gideon on the other side Jordan. [Sidenote: Judges 8] Then the men of Israel said unto Gideon, Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast delivered us from the hand of Midian. And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you. And Gideon the son of Joash died in a good old age, and was buried in the sepulchre of Joash his father, in Ophrah of the Abi-ezrites. And the children of Israel remembered not the LORD their God, who had delivered them out of the hands of all their enemies on every side: neither shewed they kindness to the house of Gideon, according to all the goodness which he had shewed unto Israel. CHAPTER 73 JEPHTHAH AND HIS DAUGHTER [Sidenote: Judges 10] AND the children of Israel did evil again in the sight of the LORD, and served Baalim, and Ashtaroth, and the gods of Syria, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistines, and forsook the LORD, and served not him. And the anger of the LORD was hot against Israel, and he sold them into the hands of the Philistines, and into the hands of the children of Ammon. Moreover the children of Ammon passed over Jordan to fight also against Judah, and against Benjamin, and against the house of Ephraim; so that Israel was sore distressed. And the children of Israel cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim. And the LORD said unto the children of Israel, Did not I deliver you from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines? The Zidonians also, and the Amalekites, and the Maonites, did oppress you; and ye cried to me, and I delivered you out of their hand. Yet ye have forsaken me, and served other gods: wherefore I will deliver you no more. Go and cry unto the gods which ye have chosen; let them deliver you in the time of your tribulation. And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day. And they put away the strange gods from among them, and served the LORD: and his soul was grieved for the misery of Israel. Then the children of Ammon were gathered together, and encamped in Gilead. And the children of Israel assembled themselves together, and encamped in Mizpeh. And the people and princes of Gilead said one to another, What man is he that will begin to fight against the children of Ammon? he shall be head over all the inhabitants of Gilead. Now Jephthah the Gileadite was a mighty man of valour. And it was so, that when the children of Ammon made war against Israel, the elders of Gilead said unto Jephthah, Come, and be our captain, that we may fight with the children of Ammon. And Jephthah said unto the elders of Gilead, If ye bring me home again to fight against the children of Ammon, and the LORD deliver them before me, shall I be your head? And the elders of Gilead said unto Jephthah, The LORD be witness between us, if we do not so according to thy words. Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh. Then the Spirit of the LORD came upon Jephthah. And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt offering. So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands. And he smote them from Aroer, even till thou come to Minnith, even twenty cities, and unto the plain of the vineyards, with a very great slaughter. Thus the children of Ammon were subdued before the children of Israel. And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: and she was his only child; beside her he had neither son nor daughter. And it came to pass, when he saw her, that he rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back. And she said unto him, My father, if thou hast opened thy mouth unto the LORD, do to me according to that which hath proceeded out of thy mouth; forasmuch as the LORD hath taken vengeance for thee of thine enemies, even of the children of Ammon. And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and bewail my virginity, I and my fellows. And he said, Go. And he sent her away for two months: and she went with her companions, and bewailed her virginity upon the mountains. And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed. And it was a custom in Israel, that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in a year. [Sidenote: Judges 13] And Jephthah judged Israel six years, and he died. And after him were three other judges in Israel. CHAPTER 74 SAMSON AND the children of Israel did evil again in the sight of the LORD; and the LORD delivered them into the hand of the Philistines forty years. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah; and his wife had no children. And the angel of the LORD appeared unto the woman, and said unto her, Behold, thou shalt bear a son. Now therefore beware, I pray thee, and drink not wine nor strong drink, and eat not any unclean thing: for the child shall be a Nazarite unto God from his birth: and he shall begin to deliver Israel out of the hand of the Philistines. And the woman bare a son, and called his name Samson: and the child grew, and the LORD blessed him. And the Spirit of the LORD began to move him at times in the camp of Dan between Zorah and Eshtaol. And Samson went down to Timnath, and saw a woman in Timnath of the daughters of the Philistines. And he came up, and told his father and his mother, and said, I have seen a woman in Timnath of the daughters of the Philistines: now therefore get her for me to wife. Then his father and his mother said unto him, Is there never a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the uncircumcised Philistines? And Samson said unto his father, Get her for me; for she pleaseth me well. But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel. [Sidenote: Judges 14] Then went Samson down, and his father and his mother, to Timnath, and came to the vineyards of Timnath: and, behold, a young lion roared against him. And the Spirit of the LORD came mightily upon him, and he rent him as he would have rent a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. And he went down, and talked with the woman; and she pleased Samson well. And after a time he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees and honey in the carcase of the lion. And he took thereof in his hands, and went on eating, and came to his father and mother, and he gave them, and they did eat: but he told not them that he had taken the honey out of the carcase of the lion. So his father went down unto the woman: and Samson made there a feast; for so used the young men to do. And it came to pass, when they saw him, that they brought thirty companions to be with him. And Samson said unto them, I will now put forth a riddle unto you: if ye can certainly declare it me within the seven days of the feast, and find it out, then I will give you thirty sheets and thirty change of garments: but if ye cannot declare it me, then shall ye give me thirty sheets and thirty change of garments. And they said unto him, Put forth thy riddle, that we may hear it. And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle. And it came to pass on the seventh day, that they said unto Samson's wife, Entice thy husband, that he may declare unto us the riddle, lest we burn thee and thy father's house with fire: have ye called us to take that we have? is it not so? And Samson's wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me. And he said unto her, Behold, I have not told it my father nor my mother, and shall I tell it thee? And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people. And the men of the city said unto him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle. And the Spirit of the LORD came upon him, and he went down to Ashkelon, and slew thirty men of them, and took their spoil, and gave change of garments unto them which expounded the riddle. And his anger was kindled, and he went up to his father's house. But Samson's wife was given to his companion, whom he had used as his friend. But it came to pass within a while after, in the time of wheat harvest, that Samson visited his wife with a kid; and he said, I will go in to my wife into the chamber. But her father would not suffer him to go in. And her father said, I verily thought that thou hadst utterly hated her; therefore I gave her to thy companion: is not her younger sister fairer than she? take her, I pray thee, instead of her. And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure. And Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks, and also the standing corn, with the vineyards and olives. Then the Philistines said, Who hath done this? And they answered, Samson, the son in law of the Timnite, because he had taken his wife, and given her to his companion. And the Philistines came up, and burnt her and her father with fire. And Samson said unto them, Though ye have done this, yet will I be avenged of you, and after that I will cease. And he smote them hip and thigh with a great slaughter: and he went down and dwelt in the top of the rock Etam. [Sidenote: Judges 15] Then the Philistines went up, and pitched in Judah, and spread themselves in Lehi. And the men of Judah said, Why are ye come up against us? And they answered, To bind Samson are we come up, to do to him as he hath done to us. Then three thousand men of Judah went to the top of the rock Etam, and said to Samson, Knowest thou not that the Philistines are rulers over us? what is this that thou hast done unto us? And he said unto them, As they did unto me, so have I done unto them. And they said unto him, We are come down to bind thee, that we may deliver thee into the hand of the Philistines. And Samson said unto them, Swear unto me, that ye will not fall upon me yourselves. And they spake unto him, saying, No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee. And they bound him with two new cords, and brought him up from the rock. And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands. And he found a new jawbone of an ass, and put forth his hand, and took it, and slew a thousand men therewith. And Samson said, With the jawbone of an ass, heaps upon heaps, with the jaw of an ass have I slain a thousand men. And it came to pass, when he had made an end of speaking, that he cast away the jawbone out of his hand, and called that place Ramath-lehi. And he was sore athirst, and called on the LORD, and said, Thou hast given this great deliverance into the hand of thy servant: and now shall I die for thirst, and fall into the hand of the uncircumcised? But God clave an hollow place that was in the jaw, and there came water thereout; and when he had drunk, his spirit came again, and he revived. And he judged Israel in the days of the Philistines twenty years. [Sidenote: Judges 16] Then went Samson to Gaza. And it was told the Gazites, saying, Samson is come hither. And they compassed him in, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, In the morning, when it is day, we shall kill him. And Samson lay till midnight, and arose at midnight, and took the doors of the gate of the city, and the two posts, and went away with them, bar and all, and put them upon his shoulders, and carried them up to the top of an hill that is before Hebron. And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah. And the lords of the Philistines came up unto her, and said unto her, Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee every one of us eleven hundred pieces of silver. And Delilah said to Samson, Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee. And Samson said unto her, If they bind me with seven green withs that were never dried, then shall I be weak, and be as another man. Then the lords of the Philistines brought up to her seven green withs which had not been dried, and she bound him with them. Now there were men lying in wait, abiding with her in the chamber. And she said unto him, The Philistines be upon thee, Samson. And he brake the withs, as a thread of tow is broken when it toucheth the fire. So his strength was not known. And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound. And he said unto her, If they bind me fast with new ropes that never were occupied, then shall I be weak, and be as another man. Delilah therefore took new ropes, and bound him therewith, and said unto him, The Philistines be upon thee, Samson. And there were liers in wait abiding in the chamber. And he brake them from off his arms like a thread. And Delilah said unto Samson, Hitherto thou hast mocked me, and told me lies: tell me wherewith thou mightest be bound. And he said unto her, If thou weavest the seven locks of my head with the web. And she fastened it with the pin, and said unto him, The Philistines be upon thee, Samson. And he awaked out of his sleep, and went away with the pin of the beam, and with the web. And she said unto him, How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth. And it came to pass, when she pressed him daily with her words, and urged him, so that his soul was vexed unto death; that he told her all his heart, and said unto her, There hath not come a razor upon mine head; for I have been a Nazarite unto God from my birth: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man. And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, Come up this once, for he hath shewed me all his heart. Then the lords of the Philistines came up unto her, and brought money in their hand. And she made him sleep upon her knees; and she called for a man, and she caused him to shave off the seven locks of his head; and she began to afflict him, and his strength went from him. And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him. But the Philistines took him, and put out his eyes, and brought him down to Gaza, and bound him with fetters of brass; and he did grind in the prison house. Howbeit the hair of his head began to grow again after he was shaven. Then the lords of the Philistines gathered them together for to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, Our god hath delivered Samson our enemy into our hand. And when the people saw him, they praised their god: for they said, Our god hath delivered into our hands our enemy, and the destroyer of our country, which slew many of us. And it came to pass, when their hearts were merry, that they said, Call for Samson, that he may make us sport. And they called for Samson out of the prison house; and he made them sport: and they set him between the pillars. And Samson said unto the lad that held him by the hand, Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them. Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that beheld while Samson made sport. And Samson called unto the LORD, and said, O Lord GOD, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes. And Samson took hold of the two middle pillars upon which the house stood, and on which it was borne up, of the one with his right hand, and of the other with his left. And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. Then his brethren and all the house of his father came down, and took him, and brought him up, and buried him between Zorah and Eshtaol in the buryingplace of Manoah his father. CHAPTER 75 THE STORY OF RUTH [Sidenote: Ruth 1] NOW it came to pass in the days when the judges ruled, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. And the name of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, Ephrathites of Beth-lehem-judah. And they came into the country of Moab, and continued there. And Elimelech Naomi's husband died; and she was left, and her two sons. And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years. And Mahlon and Chilion died also both of them; and the woman was left of her two sons and her husband. [Sidenote: Ruth 2] Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread. Wherefore she went forth out of the place where she was, and her two daughters in law with her; and they went on the way to return unto the land of Judah. And Naomi said unto her two daughters in law, Go, return each to her mother's house: the LORD deal kindly with you, as ye have dealt with the dead, and with me. The LORD grant you that ye may find rest, each of you in the house of her husband. Then she kissed them; and they lifted up their voice, and wept. And they said unto her, Surely we will return with thee unto thy people. And Naomi said, Turn again, my daughters: why will ye go with me? nay, my daughters; for it grieveth me much for your sakes that the hand of the LORD is gone out against me. And they lifted up their voice, and wept again: and Orpah kissed her mother in law; but Ruth clave unto her. And she said, Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law. And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the LORD do so to me, and more also, if ought but death part thee and me. When she saw that she was stedfastly minded to go with her, then she left speaking unto her. So they two went until they came to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them, and they said, Is this Naomi? And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me? So Naomi returned, and Ruth the Moabitess, her daughter in law, with her, which returned out of the country of Moab: and they came to Beth-lehem in the beginning of barley harvest. And Naomi had a kinsman of her husband's, a mighty man of wealth, of the family of Elimelech; and his name was Boaz. And Ruth the Moabitess said unto Naomi, Let me now go to the field, and glean ears of corn after him in whose sight I shall find grace. And she said unto her, Go, my daughter. And she went, and came, and gleaned in the field after the reapers: and her hap was to light on a part of the field belonging unto Boaz, who was of the kindred of Elimelech. And, behold, Boaz came from Beth-lehem, and said unto the reapers, The LORD be with you. And they answered him, The LORD bless thee. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this? And the servant that was set over the reapers answered and said, It is the Moabitish damsel that came back with Naomi out of the country of Moab: and she said, I pray you, let me glean and gather after the reapers among the sheaves: so she came, and hath continued even from the morning until now, that she tarried a little in the house. Then said Boaz unto Ruth, Hearest thou not, my daughter? Go not to glean in another field, neither go from hence, but abide here fast by my maidens: let thine eyes be on the field that they do reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go unto the vessels, and drink of that which the young men have drawn. Then she fell on her face, and bowed herself to the ground, and said unto him, Why have I found grace in thine eyes, that thou shouldest take knowledge of me, seeing I am a stranger? And Boaz answered and said unto her, It hath fully been shewed me, all that thou hast done unto thy mother in law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come unto a people which thou knewest not heretofore. The LORD recompense thy work, and a full reward be given thee of the LORD God of Israel, under whose wings thou art come to trust. Then she said, Let me find favour in thy sight, my lord; for that thou hast comforted me, and for that thou hast spoken friendly unto thine handmaid, though I be not like unto one of thine handmaidens. And Boaz said unto her, At mealtime come thou hither, and eat of the bread, and dip thy morsel in the vinegar. [Sidenote: Ruth 2] And she sat beside the reapers: and he reached her parched corn, and she did eat, and was sufficed, and left. And when she was risen up to glean, Boaz commanded his young men, saying, Let her glean even among the sheaves, and reproach her not: and let fall also some of the handfuls of purpose for her, and leave them, that she may glean them, and rebuke her not. So she gleaned in the field until even, and beat out that she had gleaned: and it was about an ephah of barley. And she took it up, and went into the city: and her mother in law saw what she had gleaned: and she brought forth, and gave to her that she had reserved after she was sufficed. And her mother in law said unto her, Where hast thou gleaned to day? and where wroughtest thou? blessed be he that did take knowledge of thee. And she shewed her mother in law with whom she had wrought, and said, The man's name with whom I wrought to day is Boaz. And Naomi said unto her daughter in law, Blessed be he of the LORD, who hath not left off his kindness to the living and to the dead. And Naomi said unto her, The man is near of kin unto us, one of our next kinsmen. And Ruth the Moabitess said, He said unto me also, Thou shalt keep fast by my young men, until they have ended all my harvest. And Naomi said unto Ruth her daughter in law, It is good, my daughter, that thou go out with his maidens, that they meet thee not in any other field. So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law. [Sidenote: Ruth 3] Then Naomi her mother in law said unto her, My daughter, shall I not seek rest for thee, that it may be well with thee? And now is not Boaz of our kindred, with whose maidens thou wast? Behold, he winnoweth barley to night in the threshingfloor. Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor: but make not thyself known unto the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do. And she said unto her, All that thou sayest unto me I will do. And she went down unto the floor, and did according to all that her mother in law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. And he said, Who art thou? And she answered, I am Ruth thine handmaid: spread therefore thy skirt over thine handmaid; for thou art a near kinsman. And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. And now, my daughter, fear not; I will do to thee all that thou requirest: for all the city of my people doth know that thou art a virtuous woman. And now it is true that I am thy near kinsman: howbeit there is a kinsman nearer than I. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the LORD liveth: lie down until the morning. And she lay at his feet until the morning: and she rose up before one could know another. And he said, Let it not be known that a woman came into the floor. Also he said, Bring the vail that thou hast upon thee, and hold it. And when she held it, he measured six measures of barley, and laid it on her: and she went into the city. And when she came to her mother in law, she said, Who art thou, my daughter? And she told her all that the man had done to her. And she said, These six measures of barley gave he me; for he said to me, Go not empty unto thy mother in law. Then said she, Sit still, my daughter, until thou know how the matter will fall: for the man will not be in rest, until he have finished the thing this day. Then went Boaz up to the gate, and sat him down there: and, behold, the kinsman of whom Boaz spake came by; unto whom he said, Ho, such a one! turn aside, sit down here. And he turned aside, and sat down. And he took ten men of the elders of the city, and said, Sit ye down here. And they sat down. And he said unto the kinsman, Naomi, that is come again out of the country of Moab, selleth a parcel of land, which was our brother Elimelech's: and I thought to advertise thee, saying, Buy it before the inhabitants, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee: and I am after thee. And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it. [Sidenote: Ruth 4] And Boaz said unto the elders, and unto all the people, Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren, and from the gate of his place: ye are witnesses this day. And all the people that were in the gate, and the elders, said, We are witnesses. So Boaz took Ruth, and she was his wife: and she bare a son. And the women said unto Naomi, Blessed be the LORD, which hath not left thee this day without a kinsman, that his name may be famous in Israel. And he shall be unto thee a restorer of thy life, and a nourisher of thine old age: for thy daughter in law, which loveth thee, which is better to thee than seven sons, hath born him. And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbours gave it a name, saying, There is a son born to Naomi; and they called his name Obed: he is the father of Jesse, the father of David. [Illustration] [Illustration] BOOK VII--SAMUEL AND SAUL CHAPTER 76 SAMUEL NOW there was a certain man of mount Ephraim, and his name was Elkanah: and he had two wives; the name of the one was Hannah, and the name of the other Peninnah: and Peninnah had children, but Hannah had no children. And this man went up out of his city yearly to worship and to sacrifice unto the LORD of hosts in Shiloh. And the two sons of Eli, Hophni and Phinehas, the priests of the LORD, were there. And when the time was that Elkanah offered, he gave to Peninnah his wife, and to all her sons and her daughters, portions: but unto Hannah he gave a worthy portion; for he loved Hannah. And her adversary also provoked her sore; therefore she wept, and did not eat. Then said Elkanah her husband to her, Hannah, why weepest thou? and why eatest thou not? and why is thy heart grieved? am not I better to thee than ten sons? So Hannah rose up after they had eaten in Shiloh, and after they had drunk. Now Eli the priest sat upon a seat by a post of the temple of the LORD. And she was in bitterness of soul, and prayed unto the LORD, and wept sore. And she vowed a vow, and said, O LORD of hosts, if thou wilt indeed look on the affliction of thine handmaid, and remember me, and not forget thine handmaid, but wilt give unto thine handmaid a man child, then I will give him unto the LORD all the days of his life, and there shall no razor come upon his head. And it came to pass, as she continued praying before the LORD, that Eli marked her mouth. Now Hannah, she spake in her heart; only her lips moved, but her voice was not heard: therefore Eli thought she had been drunken. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee. And Hannah answered and said, No, my lord, I am a woman of a sorrowful spirit: I have drunk neither wine nor strong drink, but have poured out my soul before the LORD. Count not thine handmaid for a daughter of Belial: for out of the abundance of my complaint and grief have I spoken hitherto. Then Eli answered and said, Go in peace: and the God of Israel grant thee thy petition that thou hast asked of him. And she said, Let thine handmaid find grace in thy sight. So the woman went her way, and did eat, and her countenance was no more sad. And they rose up in the morning early, and worshipped before the LORD, and returned, and came to their house to Ramah; and the LORD remembered her. Wherefore it came to pass, that she bare a son, and called his name Samuel, saying, Because I have asked him of the LORD. And the man Elkanah, and all his house, went up to offer unto the LORD the yearly sacrifice, and his vow. But Hannah went not up; for she said unto her husband, I will not go up until the child be weaned, and then I will bring him, that he may appear before the LORD, and there abide for ever. And Elkanah her husband said unto her, Do what seemeth thee good; tarry until thou have weaned him; only the LORD establish his word. So the woman abode, and gave her son suck until she weaned him. [Illustration: THE INFANT SAMUEL AT PRAYER, BY SIR JOSHUA REYNOLDS IN THE NATIONAL GALLERY, LONDON] And when she had weaned him, she took him up with her, with three bullocks, and one ephah of flour, and a bottle of wine, and brought him unto the house of the LORD in Shiloh: and the child was young. And they slew a bullock, and brought the child to Eli. And she said, Oh my lord, as thy soul liveth, my lord, I am the woman that stood by thee here, praying unto the LORD. For this child I prayed; and the LORD hath given me my petition which I asked of him: therefore also I have lent him to the LORD; as long as he liveth he shall be lent to the LORD. And he worshipped the LORD there. And Elkanah went to Ramah to his house. [Sidenote: I. Samuel 2] Now the sons of Eli were sons of Belial; they knew not the LORD. But Samuel ministered before the LORD, being a child, girded with a linen ephod. Moreover his mother made him a little coat, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice. And Eli blessed Elkanah and his wife. And the LORD visited Hannah, so that she bare three sons and two daughters. And the child Samuel grew on, and was in favour both with the LORD, and also with men. And the child Samuel ministered unto the LORD before Eli. And the word of the LORD was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the LORD, where the ark of God was, and Samuel was laid down to sleep; that the LORD called Samuel: and he answered, Here am I. And he ran unto Eli, and said, Here am I; for thou calledst me. And he said, I called not; lie down again. And he went and lay down. And the LORD called yet again, Samuel. And Samuel arose and went to Eli, and said, Here am I; for thou didst call me. And he answered, I called not, my son; lie down again. Now Samuel did not yet know the LORD, neither was the word of the LORD yet revealed unto him. And the LORD called Samuel again the third time. And he arose and went to Eli, and said, Here am I; for thou didst call me. And Eli perceived that the LORD had called the child. Therefore Eli said unto Samuel, Go, lie down: and it shall be, if he call thee, that thou shalt say, Speak, LORD; for thy servant heareth. So Samuel went and lay down in his place. And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth. [Sidenote: I. Samuel 4] And the LORD said to Samuel, Behold, I will do a thing in Israel, at which both the ears of every one that heareth it shall tingle. In that day I will perform against Eli all things which I have spoken concerning his house. For I have told him that I will judge his house for ever for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not. And Samuel lay until the morning, and opened the doors of the house of the LORD. And Samuel feared to shew Eli the vision. Then Eli called Samuel, and said, Samuel, my son. And he answered, Here am I. And he said, What is the thing that the LORD hath said unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide any thing from me of all the things that he said unto thee. And Samuel told him every whit, and hid nothing from him. And he said, It is the LORD: let him do what seemeth him good. And Samuel grew, and the LORD was with him, and did let none of his words fall to the ground. And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the LORD. And the LORD appeared again in Shiloh: for the LORD revealed himself to Samuel in Shiloh by the word of the LORD. CHAPTER 77 THE PHILISTINES TAKE THE ARK AND the word of Samuel came to all Israel. Now Israel went out against the Philistines to battle, and pitched beside Eben-ezer: and the Philistines pitched in Aphek. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. And when he came, lo, Eli sat upon a seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. And when Eli heard the noise of the crying, he said, What meaneth the noise of this tumult? And the man came in hastily, and told Eli. Now Eli was ninety and eight years old; and his eyes were dim, that he could not see. And the man said unto Eli, I am he that came out of the army, and I fled to day out of the army. And he said, What is there done, my son? And the messenger answered and said, Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken. And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years. And the Philistines took the ark of God, and brought it from Eben-ezer unto Ashdod. When the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon. And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again. And when they arose early on the morrow morning, behold, Dagon was fallen upon his face to the ground before the ark of the LORD; and the head of Dagon and both the palms of his hands were cut off upon the threshold; only the stump of Dagon was left to him. Therefore neither the priests of Dagon, nor any that come into Dagon's house, tread on the threshold of Dagon in Ashdod unto this day. But the hand of the LORD was heavy upon them of Ashdod. And when the men of Ashdod saw that it was so, they said, The ark of the God of Israel shall not abide with us: for his hand is sore upon us, and upon Dagon our god. They sent therefore and gathered all the lords of the Philistines unto them, and said, What shall we do with the ark of the God of Israel? And they answered, Let the ark of the God of Israel be carried about unto Gath. And they carried the ark of the God of Israel about thither. And it was so, that, after they had carried it about, the hand of the LORD was against the city with a very great destruction. Therefore they sent the ark of God to Ekron. And it came to pass, as the ark of God came to Ekron, that the Ekronites cried out, saying, They have brought about the ark of the God of Israel to us, to slay us and our people. So they sent and gathered together all the lords of the Philistines, and said, Send away the ark of the God of Israel, and let it go again to his own place, that it slay us not, and our people: for there was a deadly destruction throughout all the city; the hand of God was very heavy there. [Sidenote: I. Samuel 5] [Sidenote: I. Samuel 7] And the ark of the LORD was in the country of the Philistines seven months. And the Philistines called for the priests and the diviners, saying, What shall we do to the ark of the LORD? tell us wherewith we shall send it to his place. And they said, If ye send away the ark of the God of Israel, send it not empty; but in any wise return him a trespass offering: then ye shall be healed, and it shall be known to you why his hand is not removed from you. Now therefore make a new cart, and take two milch kine, on which there hath come no yoke, and tie the kine to the cart, and bring their calves home from them: and take the ark of the LORD, and lay it upon the cart; and put the jewels of gold, which ye return him for a trespass offering, in a coffer by the side thereof; and send it away, that it may go. And see, if it goeth up by the way of his own coast to Beth-shemesh, then he hath done us this great evil: but if not, then we shall know that it is not his hand that smote us; it was a chance that happened to us. And the men did so. And the kine took the straight way to the way of Beth-shemesh, and went along the highway, lowing as they went, and turned not aside to the right hand or to the left; and the lords of the Philistines went after them unto the border of Beth-shemesh. And they of Beth-shemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it. And the cart came into the field of Joshua, a Beth-shemite, and stood there, where there was a great stone: and they clave the wood of the cart, and offered the kine a burnt offering unto the LORD. And the Levites took down the ark of the LORD, and the coffer that was with it, wherein the jewels of gold were, and put them on the great stone: and the men of Beth-shemesh offered burnt offerings and sacrificed sacrifices the same day unto the LORD. And when the five lords of the Philistines had seen it, they returned to Ekron the same day. And the men of Kirjath-jearim came, and fetched up the ark of the LORD, and brought it into the house of Abinadab in the hill, and sanctified Eleazar his son to keep the ark of the LORD. And it came to pass, while the ark abode in Kirjath-jearim, that the time was long; for it was twenty years: and all the house of Israel lamented after the LORD. CHAPTER 78 THE ISRAELITES DESIRE A KING AND Samuel judged Israel all the days of his life. And he went from year to year in circuit to Beth-el, and Gilgal, and Mizpeh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD. And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abiah: they were judges in Beer-sheba. And his sons walked not in his ways, but turned aside after lucre, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah, and said unto him, Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations. But the thing displeased Samuel, when they said, Give us a king to judge us. And Samuel prayed unto the LORD. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them. According to all the works which they have done since the day that I brought them up out of Egypt even unto this day, wherewith they have forsaken me, and served other gods, so do they also unto thee. Now therefore hearken unto their voice: howbeit yet protest solemnly unto them, and shew them the manner of the king that shall reign over them. And Samuel told all the words of the LORD unto the people that asked of him a king. And he said, This will be the manner of the king that shall reign over you: He will take your sons, and appoint them for himself, for his chariots, and to be his horsemen; and some shall run before his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your sheep: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the LORD will not hear you in that day. Nevertheless the people refused to obey the voice of Samuel; and they said, Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles. And Samuel heard all the words of the people, and he rehearsed them in the ears of the LORD. And the LORD said to Samuel, Hearken unto their voice, and make them a king. And Samuel said unto the men of Israel, Go ye every man unto his city. CHAPTER 79 SAUL ANOINTED KING [Sidenote: I. Samuel 9] NOW there was a man of Benjamin, whose name was Kish, a Benjamite, a mighty man of power. And he had a son, whose name was Saul, a choice young man, and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people. And the asses of Kish Saul's father were lost. And Kish said to Saul his son, Take now one of the servants with thee, and arise, go seek the asses. And he passed through mount Ephraim, and passed through the land of Shalisha, but they found them not: then they passed through the land of Shalim, and there they were not: and he passed through the land of the Benjamites, but they found them not. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come, and let us return; lest my father leave caring for the asses, and take thought for us. And he said unto him, Behold now, there is in this city a man of God, and he is an honourable man; all that he saith cometh surely to pass: now let us go thither; peradventure he can shew us our way that we should go. And they went up into the city: and when they were come into the city, behold, Samuel came out against them, for to go up to the high place. Now the LORD had told Samuel in his ear a day before Saul came, saying, To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me. And when Samuel saw Saul, the LORD said unto him, Behold the man whom I spake to thee of! this same shall reign over my people. Then Saul drew near to Samuel in the gate, and said, Tell me, I pray thee, where the seer's house is. And Samuel answered Saul, and said, I am the seer: go up before me unto the high place; for ye shall eat with me to day, and to morrow I will let thee go, and will tell thee all that is in thine heart. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And on whom is all the desire of Israel? Is it not on thee, and on all thy father's house? And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou so to me? And Samuel took Saul and his servant, and brought them into the parlour, and made them sit in the chiefest place among them that were bidden, which were about thirty persons. So Saul did eat with Samuel that day. [Sidenote: I. Samuel 10] And when they were come down from the high place into the city, Samuel communed with Saul upon the top of the house. And they arose early: and it came to pass about the spring of the day, that Samuel called Saul to the top of the house, saying, Up, that I may send thee away. And Saul arose, and they went out both of them, he and Samuel, abroad. And as they were going down to the end of the city, Samuel said to Saul, Bid the servant pass on before us, (and he passed on,) but stand thou still a while, that I may shew thee the word of God. Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance? When thou art departed from me to day, then thou shalt find two men by Rachel's sepulchre in the border of Benjamin at Zelzah; and they will say unto thee, The asses which thou wentest to seek are found: and, lo, thy father hath left the care of the asses, and sorroweth for you, saying, What shall I do for my son? Then shalt thou go on forward from thence, and thou shalt come to the plain of Tabor, and there shall meet thee three men going up to God to Beth-el, one carrying three kids, and another carrying three loaves of bread, and another carrying a bottle of wine: and they will salute thee, and give thee two loaves of bread; which thou shalt receive of their hands. After that thou shalt come to the hill of God, where is the garrison of the Philistines: and it shall come to pass, when thou art come thither to the city, that thou shalt meet a company of prophets coming down from the high place with a psaltery, and a tabret, and a pipe, and a harp, before them; and they shall prophesy: and the Spirit of the LORD will come upon thee, and thou shalt prophesy with them, and shalt be turned into another man. And it was so, that when he had turned his back to go from Samuel, God gave him another heart: and all those signs came to pass that day. And Samuel called the people together unto the LORD to Mizpeh; and said, Thus saith the LORD God of Israel, I brought up Israel out of Egypt, and delivered you out of the hand of the Egyptians, and out of the hand of all kingdoms, and of them that oppressed you: and ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands. And when Samuel had caused all the tribes of Israel to come near, the tribe of Benjamin was taken. When he had caused the tribe of Benjamin to come near by their families, the family of Matri was taken, and Saul the son of Kish was taken: and when they sought him, he could not be found. Therefore they enquired of the LORD further, if the man should yet come thither. And the LORD answered, Behold, he hath hid himself among the stuff. And they ran and fetched him thence: and when he stood among the people, he was higher than any of the people from his shoulders and upward. And Samuel said to all the people, See ye him whom the LORD hath chosen, that there is none like him among all the people? And all the people shouted, and said, God save the king. Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the LORD. And Samuel sent all the people away, every man to his house. [Sidenote: I. Samuel 15] And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly. So Saul took the kingdom over Israel, and fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, and against the kings of Zobah, and against the Philistines: and whithersoever he turned himself, he vexed them. And he gathered an host, and smote the Amalekites, and delivered Israel out of the hands of them that spoiled them. And there was sore war against the Philistines all the days of Saul: and when Saul saw any strong man, or any valiant man, he took him unto him. CHAPTER 80 SAUL REJECTED FOR DISOBEDIENCE SAMUEL also said unto Saul, The LORD sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou unto the voice of the words of the LORD. Thus saith the LORD of hosts, I remember that which Amalek did to Israel, how he laid wait for him in the way, when he came up from Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass. And Saul gathered the people together, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. And Saul came to a city of Amalek, and laid wait in the valley. And Saul smote the Amalekites from Havilah until thou comest to Shur, that is over against Egypt. And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was vile and refuse, that they destroyed utterly. [Sidenote: I. Samuel 15] Then came the word of the LORD unto Samuel, saying, It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments. And it grieved Samuel; and he cried unto the LORD all night. And Samuel came to Saul: and Saul said unto him, Blessed be thou of the LORD: I have performed the commandment of the LORD. And Samuel said, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? And Saul said, They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice unto the LORD thy God; and the rest we have utterly destroyed. Then Samuel said unto Saul, Stay, and I will tell thee what the LORD hath said to me this night. And he said unto him, Say on. And Samuel said, When thou wast little in thine own sight, wast thou not made the head of the tribes of Israel, and the LORD anointed thee king over Israel? And the LORD sent thee on a journey, and said, Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed. Wherefore then didst thou not obey the voice of the LORD, but didst fly upon the spoil, and didst evil in the sight of the LORD? And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast rejected the word of the LORD, he hath also rejected thee from being king. And Saul said unto Samuel, I have sinned: for I have transgressed the commandment of the LORD, and thy words: because I feared the people, and obeyed their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the LORD. And Samuel said unto Saul, I will not return with thee: for thou hast rejected the word of the LORD, and the LORD hath rejected thee from being king over Israel. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent. And Samuel said unto him, The LORD hath rent the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou. And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent. Then he said, I have sinned: yet honour me now, I pray thee, before the elders of my people, and before Israel, and turn again with me, that I may worship the LORD thy God. So Samuel turned again after Saul; and Saul worshipped the LORD. Then said Samuel, Bring ye hither to me Agag the king of the Amalekites. And Agag came unto him delicately. And Agag said, Surely the bitterness of death is past. And Samuel said, As thy sword hath made women childless, so shall thy mother be childless among women. And Samuel hewed Agag in pieces before the LORD in Gilgal. Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. And Samuel came no more to see Saul until the day of his death: nevertheless Samuel mourned for Saul: and the LORD repented that he had made Saul king over Israel. CHAPTER 81 DAVID CHOSEN KING AND the LORD said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided me a king among his sons. And Samuel did that which the LORD spake, and came to Beth-lehem. And the elders of the town trembled at his coming, and said, Comest thou peaceably? And he said, Peaceably: I am come to sacrifice unto the LORD: sanctify yourselves, and come with me to the sacrifice. And he sanctified Jesse and his sons, and called them to the sacrifice. [Sidenote: I. Samuel 16] And it came to pass, when they were come, that he looked on Eliab, and said, Surely the LORD'S anointed is before him. But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart. Again, Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, The LORD hath not chosen these. And Samuel said unto Jesse, Are here all thy children? And he said, There remaineth yet the youngest, and, behold, he keepeth the sheep. And Samuel said unto Jesse, Send and fetch him: for we will not sit down till he come hither. And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And the LORD said, Arise, anoint him: for this is he. Then Samuel took the horn of oil, and anointed him in the midst of his brethren: and the Spirit of the LORD came upon David from that day forward. So Samuel rose up, and went to Ramah. But the Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee. Let our lord now command thy servants, which are before thee, to seek out a man, who is a cunning player on an harp: and it shall come to pass, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well. And Saul said unto his servants, Provide me now a man that can play well, and bring him to me. Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Beth-lehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him. [Sidenote: I. Samuel 17] Wherefore Saul sent messengers unto Jesse, and said, Send me David thy son, which is with the sheep. And Jesse took an ass laden with bread, and a bottle of wine, and a kid, and sent them by David his son unto Saul. And David came to Saul, and stood before him: and he loved him greatly; and he became his armourbearer. And Saul sent to Jesse, saying, Let David, I pray thee, stand before me; for he hath found favour in my sight. And it came to pass, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand: so Saul was refreshed, and was well, and the evil spirit departed from him. CHAPTER 82 DAVID CONQUERS GOLIATH NOW the Philistines gathered together their armies to battle. And Saul and the men of Israel were gathered together, and pitched by the valley of Elah, and set the battle in array against the Philistines. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side: and there was a valley between them. And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. And he had an helmet of brass upon his head, and he was armed with a coat of mail; and the weight of the coat was five thousand shekels of brass. And he had greaves of brass upon his legs, and a target of brass between his shoulders. And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and one bearing a shield went before him. And he stood and cried unto the armies of Israel, and said unto them, Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. If he be able to fight with me, and to kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us. And the Philistine said, I defy the armies of Israel this day; give me a man, that we may fight together. When Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. Now David was the son of that Ephrathite of Beth-lehem-judah, whose name was Jesse. And the three eldest sons of Jesse went and followed Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. And David was the youngest: and the three eldest followed Saul. But David went and returned from Saul to feed his father's sheep at Beth-lehem. And the Philistine drew near morning and evening, and presented himself forty days. And Jesse said unto David his son, Take now for thy brethren an ephah of this parched corn, and these ten loaves, and run to the camp to thy brethren; and carry these ten cheeses unto the captain of their thousand, and look how thy brethren fare, and take their pledge. And David rose up early in the morning, and left the sheep with a keeper, and took, and went, as Jesse had commanded him; and he came to the trench, as the host was going forth to the fight, and shouted for the battle. And David left his carriage in the hand of the keeper of the carriage, and ran into the army, and came and saluted his brethren. And as he talked with them, behold, there came up the champion, the Philistine of Gath, Goliath by name, out of the armies of the Philistines, and spake according to the same words: and David heard them. And all the men of Israel, when they saw the man, fled from him, and were sore afraid. And the men of Israel said, Have ye seen this man that is come up? surely to defy Israel is he come up: and it shall be, that the man who killeth him, the king will enrich him with great riches, and will give him his daughter, and make his father's house free in Israel. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God? And the people answered him after this manner, saying, So shall it be done to the man that killeth him. And when the words were heard which David spake, they rehearsed them before Saul: and he sent for him. [Sidenote: I. Samuel 17] And David said to Saul, Let no man's heart fail because of him; thy servant will go and fight with this Philistine. And Saul said to David, Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth. And David said unto Saul, Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant slew both the lion and the bear: and this uncircumcised Philistine shall be as one of them, seeing he hath defied the armies of the living God. David said moreover, The LORD that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine. And Saul said unto David, Go, and the LORD be with thee. And Saul armed David with his armour, and he put an helmet of brass upon his head; also he armed him with a coat of mail. And David girded his sword upon his armour, and he assayed to go; for he had not proved it. And David said unto Saul, I cannot go with these; for I have not proved them. And David put them off him. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in a shepherd's bag which he had, even in a scrip; and his sling was in his hand: and he drew near to the Philistine. And the Philistine came on and drew near unto David; and the man that bare the shield went before him. And when the Philistine looked about, and saw David, he disdained him: for he was but a youth, and ruddy, and of a fair countenance. And the Philistine said unto David, Am I a dog, that thou comest to me with staves? And the Philistine cursed David by his gods. And the Philistine said to David, Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field. Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied. This day will the LORD deliver thee into mine hand; and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Philistines this day unto the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel. And all this assembly shall know that the LORD saveth not with sword and spear: for the battle is the LORD'S, and he will give you into our hands. [Sidenote: I. Samuel 18] And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hasted, and ran toward the army to meet the Philistine. And David put his hand in his bag, and took thence a stone, and slang it, and smote the Philistine in his forehead, that the stone sunk into his forehead; and he fell upon his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. Therefore David ran, and stood upon the Philistine, and took his sword, and drew it out of the sheath thereof, and slew him, and cut off his head therewith. And when the Philistines saw their champion was dead, they fled. And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, until thou come to the valley, and to the gates of Ekron. And the wounded of the Philistines fell down by the way to Shaaraim, even unto Gath, and unto Ekron. And the children of Israel returned from chasing after the Philistines, and they spoiled their tents. And David took the head of the Philistine, and brought it to Jerusalem; but he put his armour in his tent. And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. CHAPTER 83 DAVID AND JONATHAN AND it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and David made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his garments, even to his sword, and to his bow, and to his girdle. And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul's servants. And it came to pass as they came, when David was returned from the slaughter of the Philistine, that the women came out of all cities of Israel, singing and dancing, to meet king Saul, with tabrets, with joy, and with instruments of musick. And the women answered one another as they played, and said, Saul hath slain his thousands, and David his ten thousands. And Saul was very wroth, and the saying displeased him; and he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom? And Saul eyed David from that day and forward. And it came to pass on the morrow, that the evil spirit from God came upon Saul, and he prophesied in the midst of the house: and David played with his hand, as at other times: and there was a javelin in Saul's hand. And Saul cast the javelin; for he said, I will smite David even to the wall with it. And David avoided out of his presence twice. And Saul was afraid of David, because the LORD was with him, and was departed from Saul. Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people. And David behaved himself wisely in all his ways; and the LORD was with him. But all Israel and Judah loved David, because he went out and came in before them. [Sidenote: I. Samuel 18] And Michal Saul's daughter loved David: and they told Saul, and the thing pleased him. And Saul said, I will give him her, that she may be a snare to him, and that the hand of the Philistines may be against him. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath delight in thee, and all his servants love thee: now therefore be the king's son in law. And Saul's servants spake those words in the ears of David. And David said, Seemeth it to you a light thing to be a king's son in law, seeing that I am a poor man, and lightly esteemed? And the servants of Saul told him, saying, On this manner spake David. And Saul said, Thus shall ye say to David, The king desireth not any dowry, but to be avenged of the king's enemies. But Saul thought to make David fall by the hand of the Philistines. And when his servants told David these words, it pleased David well to be the king's son in law. Wherefore David arose and went, he and his men, and slew of the Philistines two hundred men. And Saul gave him Michal his daughter to wife. And Saul saw and knew that the LORD was with David, and that Michal Saul's daughter loved him. And Saul was yet the more afraid of David; and Saul became David's enemy continually. And Saul spake to Jonathan his son, and to all his servants, that they should kill David. But Jonathan Saul's son delighted much in David: and Jonathan told David, saying, Saul my father seeketh to kill thee: now therefore, I pray thee, take heed to thyself until the morning, and abide in a secret place, and hide thyself: and I will go out and stand beside my father in the field where thou art, and I will commune with my father of thee; and what I see, that I will tell thee. [Sidenote: I. Samuel 19] And Jonathan spake good of David unto Saul his father, and said unto him, Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been to theeward very good: for he did put his life in his hand, and slew the Philistine, and the LORD wrought a great salvation for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause? And Saul hearkened unto the voice of Jonathan: and Saul sware, As the LORD liveth, he shall not be slain. And Jonathan called David, and Jonathan shewed him all those things. And Jonathan brought David to Saul, and he was in his presence, as in times past. And there was war again: and David went out, and fought with the Philistines, and slew them with a great slaughter; and they fled from him. And the evil spirit from the LORD was upon Saul, as he sat in his house with his javelin in his hand: and David played with his hand. And Saul sought to smite David even to the wall with the javelin; but he slipped away out of Saul's presence, and he smote the javelin into the wall: and David fled, and escaped that night. Saul also sent messengers unto David's house, to watch him, and to slay him in the morning: and Michal David's wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain. So Michal let David down through a window: and he went, and fled, and escaped. And Michal took an image, and laid it in the bed, and put a pillow of goats' hair for his bolster, and covered it with a cloth. And when Saul sent messengers to take David, she said, He is sick. And Saul sent the messengers again to see David, saying, Bring him up to me in the bed, that I may slay him. And when the messengers were come in, behold, there was an image in the bed, with a pillow of goats' hair for his bolster. And Saul said unto Michal, Why hast thou deceived me so, and sent away mine enemy, that he is escaped? And Michal answered Saul, He said unto me, Let me go; why should I kill thee? So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth. And David fled from Naioth in Ramah, and came and said before Jonathan, What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life? And he said unto him, God forbid; thou shalt not die: behold, my father will do nothing either great or small, but that he will shew it me: and why should my father hide this thing from me? it is not so. And David sware moreover, and said, Thy father certainly knoweth that I have found grace in thine eyes; and he saith, Let not Jonathan know this, lest he be grieved: but truly as the LORD liveth, and as thy soul liveth, there is but a step between me and death. Then said Jonathan unto David, Whatsoever thy soul desireth, I will even do it for thee. And David said unto Jonathan, Behold, to morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field unto the third day at even. If thy father at all miss me, then say, David earnestly asked leave of me that he might run to Beth-lehem his city: for there is a yearly sacrifice there for all the family. If he say thus, It is well; thy servant shall have peace: but if he be very wroth, then be sure that evil is determined by him. And Jonathan said unto David, Come, and let us go out into the field. And they went out both of them into the field. Then Jonathan said to David, To morrow is the new moon: and thou shalt be missed, because thy seat will be empty. And when thou hast stayed three days, then thou shalt go down quickly, and come to the place where thou didst hide thyself when the business was in hand, and shalt remain by the stone Ezel. And I will shoot three arrows on the side thereof, as though I shot at a mark. And, behold, I will send a lad, saying, Go, find out the arrows. If I expressly say unto the lad, Behold, the arrows are on this side of thee, take them; then come thou: for there is peace to thee, and no hurt; as the LORD liveth. But if I say thus unto the young man, Behold, the arrows are beyond thee; go thy way: for the LORD hath sent thee away. [Sidenote: I. Samuel 20 ] So David hid himself in the field: and when the new moon was come, the king sat him down to eat meat. And the king sat upon his seat, as at other times, even upon a seat by the wall: and Jonathan arose, and Abner sat by Saul's side, and David's place was empty. Nevertheless Saul spake not anything that day: for he thought, Something hath befallen him, he is not clean; surely he is not clean. And it came to pass on the morrow, which was the second day of the month, that David's place was empty: and Saul said unto Jonathan his son, Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to day? And Jonathan answered Saul, David earnestly asked leave of me to go to Beth-lehem: and he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favour in thine eyes, let me get away, I pray thee, and see my brethren. Therefore he cometh not unto the king's table. Then Saul's anger was kindled against Jonathan, and he said unto him, Thou son of the perverse rebellious woman, do not I know that thou hast chosen the son of Jesse to thine own confusion? For as long as the son of Jesse liveth upon the ground, thou shalt not be established, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die. And Jonathan answered Saul his father, and said unto him, Wherefore shall he be slain? what hath he done? And Saul cast a javelin at him to smite him: whereby Jonathan knew that it was determined of his father to slay David. So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame. [Sidenote: I. Samuel 21] And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. And he said unto his lad, Run, find out now the arrows which I shoot. And as the lad ran, he shot an arrow beyond him. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, Is not the arrow beyond thee? And Jonathan cried after the lad, Make speed, haste, stay not. And Jonathan's lad gathered up the arrows, and came to his master. But the lad knew not any thing: only Jonathan and David knew the matter. And Jonathan gave his artillery unto his lad, and said unto him, Go, carry them to the city. And as soon as the lad was gone, David arose out of a place toward the south, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another, until David exceeded. And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city. CHAPTER 84 SAUL PURSUES DAVID THEN came David to Nob, and asked Ahimelech the priest for bread. So the priest gave him hallowed bread. And David said unto Ahimelech, And is there not here under thine hand spear or sword? for I have neither brought my sword nor my weapons with me, because the king's business required haste. And the priest said, The sword of Goliath the Philistine, whom thou slewest in the valley of Elah, behold, it is here wrapped in a cloth behind the ephod: if thou wilt take that, take it: for there is no other save that here. And David said, There is none like that; give it me. And David arose, and fled that day for fear of Saul, and went to Achish the king of Gath. And the servants of Achish said unto him, Is not this David the king of the land? did they not sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? And David laid up these words in his heart, and was sore afraid of Achish the king of Gath. And he departed thence, and escaped to the cave Adullam: and when his brethren and all his father's house heard it, they went down thither to him. And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men. And David went thence to Mizpeh of Moab: and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth, and be with you, till I know what God will do for me. And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. And the prophet Gad said unto David, Abide not in the hold; depart, and get thee into the land of Judah. When Saul heard that David was discovered, and that Ahimelech had given him the hallowed bread, and the sword of Goliath the Philistine, he sent to call Ahimelech the priest. And the king said, Thou shalt surely die, Ahimelech, thou, and all thy father's house. And the king said unto the footmen that stood about him, Turn, and slay the priests of the LORD; because their hand also is with David, and because they knew when he fled, and did not shew it to me. But the servants of the king would not put forth their hand to fall upon the priests of the LORD. And the king said to Doeg, Turn thou, and fall upon the priests. And Doeg the Edomite turned, and he fell upon the priests, and slew on that day fourscore and five persons that did wear a linen ephod. And Nob, the city of the priests, smote he with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep, with the edge of the sword. And one of the sons of Ahimelech the son of Ahitub, named Abiathar, escaped, and fled after David. And Abiathar shewed David that Saul had slain the LORD'S priests. And David said unto Abiathar, Abide thou with me, fear not: for he that seeketh my life seeketh thy life: but with me thou shalt be in safeguard. [Sidenote: I. Samuel 23] And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. And David saw that Saul was come out to seek his life: and David was in the wilderness of Ziph in a wood. And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God. And he said unto him, Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth. And they two made a covenant before the LORD: and David abode in the wood, and Jonathan went to his house. And David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them. But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land. Wherefore Saul returned from pursuing after David, and went against the Philistines. And David went up from thence, and dwelt in strong holds at En-gedi. And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, Behold, David is in the wilderness of En-gedi. Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. And he came to the sheepcotes by the way, where was a cave; and Saul went in to the cave: and David and his men remained in the sides of the cave. And the men of David said unto him, Behold the day of which the LORD said unto thee, Behold, I will deliver thine enemy into thine hand, that thou mayest do to him as it shall seem good unto thee. Then David arose, and cut off the skirt of Saul's robe privily. And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt. And he said unto his men, The LORD forbid that I should do this thing unto my master, the LORD'S anointed, to stretch forth mine hand against him, seeing he is the anointed of the LORD. So David stayed his servants with these words, and suffered them not to rise against Saul. But Saul rose up out of the cave, and went on his way. David also arose afterward, and went out of the cave, and cried after Saul, saying, My lord the king. And when Saul looked behind him, David stooped with his face to the earth, and bowed himself. [Sidenote: I. Samuel 26] And David said to Saul, Wherefore hearest thou men's words, saying, Behold, David seeketh thy hurt? Behold, this day thine eyes have seen how that the LORD had delivered thee to day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, I will not put forth mine hand against my lord; for he is the LORD'S anointed. Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee; yet thou huntest my soul to take it. The LORD therefore be judge, and judge between me and thee, and see, and plead my cause, and deliver me out of thine hand. And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, Is this thy voice, my son David? And Saul lifted up his voice, and wept. And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. Swear now therefore unto me by the LORD, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house. And David sware unto Saul. And Saul went home; but David and his men gat them up unto the hold. And Samuel died; and all the Israelites were gathered together, and lamented him, and buried him in his house at Ramah. And David arose, and went down to the wilderness of Paran. CHAPTER 85 DAVID SPARES SAUL'S LIFE THE SECOND TIME AND the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself in the hill of Hachilah, which is before Jeshimon? Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. And Saul pitched in the hill of Hachilah, which is before Jeshimon, by the way. But David abode in the wilderness, and he saw that Saul came after him into the wilderness. David therefore sent out spies, and understood that Saul was come in very deed. And David arose, and came to the place where Saul had pitched: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay in the trench, and the people pitched round about him. Then David said, Who will go down with me to Saul to the camp? And Abishai said, I will go down with thee. So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the trench, and his spear stuck in the ground at his bolster: but Abner and the people lay round about him. Then said Abishai to David, God hath delivered thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear even to the earth at once, and I will not smite him the second time. And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD'S anointed, and be guiltless? David said furthermore, As the LORD liveth, the LORD shall smite him; or his day shall come to die; or he shall descend into battle, and perish. The LORD forbid that I should stretch forth mine hand against the LORD'S anointed: but, I pray thee, take thou now the spear that is at his bolster, and the cruse of water, and let us go. So David took the spear and the cruse of water from Saul's bolster; and they gat them away, and no man saw it, nor knew it, neither awaked: for they were all asleep; because a deep sleep from the LORD was fallen upon them. [Sidenote: I. Samuel 26] Then David went over to the other side, and stood on the top of an hill afar off; a great space being between them: and David cried to the people, and to Abner the son of Ner, saying, Answerest thou not, Abner? Then Abner answered and said, Who art thou that criest to the king? And David said to Abner, Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept thy lord the king? for there came one of the people in to destroy the king thy lord. This thing is not good that thou hast done. As the LORD liveth, ye are worthy to die, because ye have not kept your master, the LORD'S anointed. And now see where the king's spear is, and the cruse of water that was at his bolster. And Saul knew David's voice, and said, Is this thy voice, my son David? And David said, It is my voice, my lord, O king. And he said, Wherefore doth my lord thus pursue after his servant? for what have I done? or what evil is in mine hand? Then said Saul, I have sinned: return, my son David: for I will no more do thee harm, because my soul was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly. And David answered and said, Behold the king's spear! and let one of the young men come over and fetch it. The LORD render to every man his righteousness and his faithfulness: for the LORD delivered thee into my hand to day, but I would not stretch forth mine hand against the LORD'S anointed. And, behold, as thy life was much set by this day in mine eyes, so let my life be much set by in the eyes of the LORD, and let him deliver me out of all tribulation. Then Saul said to David, Blessed be thou, my son David: thou shalt both do great things, and also shalt still prevail. So David went on his way, and Saul returned to his place. [Sidenote: I. Samuel 28] And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel: so shall I escape out of his hand. And David arose, and he passed over with the six hundred men that were with him unto Achish, king of Gath. And it was told Saul that David was fled to Gath: and he sought no more again for him. CHAPTER 86 SAUL CONSULTS THE WITCH OF EN-DOR NOW Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. And the Philistines gathered themselves together, and came and pitched in Shunem: and Saul gathered all Israel together, and they pitched in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled. And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim, nor by prophets. Then said Saul unto his servants, Seek me a woman that hath a familiar spirit, that I may go to her, and enquire of her. And his servants said to him, Behold, there is a woman that hath a familiar spirit at En-dor. And Saul disguised himself, and put on other raiment, and he went, and two men with him, and they came to the woman by night: and he said, I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee. And the woman said unto him, Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die? And Saul sware to her by the LORD, saying, As the LORD liveth, there shall no punishment happen to thee for this thing. Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy? Moreover the LORD will also deliver Israel with thee into the hand of the Philistines: and to morrow shalt thou and thy sons be with me: the LORD also shall deliver the host of Israel into the hand of the Philistines. Then Saul fell straightway all along on the earth, and was sore afraid, because of the words of Samuel: and there was no strength in him; for he had eaten no bread all the day, nor all the night. And the woman came unto Saul, and saw that he was sore troubled, and said unto him, Behold, thine handmaid hath obeyed thy voice, and I have put my life in my hand, and have hearkened unto thy words which thou spakest unto me. Now therefore, I pray thee, hearken thou also unto the voice of thine handmaid, and let me set a morsel of bread before thee; and eat, that thou mayest have strength, when thou goest on thy way. But he refused, and said, I will not eat. But his servants, together with the woman, compelled him; and he hearkened unto their voice. So he arose from the earth, and sat upon the bed. And the woman had a fat calf in the house; and she hasted, and killed it, and took flour, and kneaded it, and did bake unleavened bread thereof: and she brought it before Saul, and before his servants; and they did eat. Then they rose up, and went away that night. CHAPTER 87 THE DEATH OF SAUL [Sidenote: I. Samuel 31] NOW the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in mount Gilboa. And the Philistines followed hard upon Saul and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Melchishua, Saul's sons. And the battle went sore against Saul, and the archers hit him; and he was sore wounded of the archers. Then said Saul unto his armourbearer, Draw thy sword, and thrust me through therewith; lest these uncircumcised come and thrust me through, and abuse me. But his armourbearer would not; for he was sore afraid. Therefore Saul took a sword, and fell upon it. And when his armourbearer saw that Saul was dead, he fell likewise upon his sword, and died with him. So Saul died, and his three sons, and his armourbearer, and all his men, that same day together. And when the men of Israel that were on the other side of the valley, and they that were on the other side Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in mount Gilboa. It came even to pass on the third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and so it was, when he came to David, that he fell to the earth, and did obeisance. And David said unto him, From whence comest thou? And he said unto him, Out of the camp of Israel am I escaped. And David said unto him, How went the matter? I pray thee, tell me. And he answered, The people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also. And David said unto the young man that told him, How knowest thou that Saul and Jonathan his son be dead? And the young man that told him said, As I happened by chance upon mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and horsemen followed hard after him. And when he looked behind him, he saw me, and called unto me. And I answered, Here am I. And he said unto me, Who art thou? And I answered him, I am an Amalekite. He said unto me again, Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me. So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord. Then David took hold on his clothes, and rent them; and likewise all the men that were with him. [Sidenote: II. SAMUEL 1] And David lamented with this lamentation over Saul and over Jonathan his son: The beauty of Israel is slain upon thy high places: how are the mighty fallen! Tell it not in Gath, publish it not in the streets of Askelon; lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. Ye mountains of Gilboa, let there be no dew, neither let there be rain, upon you, nor fields of offerings: for there the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oil. From the blood of the slain, from the fat of the mighty, the bow of Jonathan turned not back, and the sword of Saul returned not empty. Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided: they were swifter than eagles, they were stronger than lions. Ye daughters of Israel, weep over Saul, who clothed you in scarlet, with other delights, who put on ornaments of gold upon your apparel. How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places. I am distressed for thee, my brother Jonathan: very pleasant hast thou been unto me: thy love to me was wonderful, passing the love of women. How are the mighty fallen, and the weapons of war perished! [Illustration] BOOK VIII--DAVID THE KING CHAPTER 88 DAVID ANOINTED KING AND it came to pass after this, that David enquired of the LORD, saying, Shall I go up into any of the cities of Judah? And the LORD said unto him, Go up. And David said, Whither shall I go up? And he said, Unto Hebron. So David went up thither: and the men of Judah came, and there they anointed David king over the house of Judah. But Abner the son of Ner, captain of Saul's host, took Ish-bosheth the son of Saul, and brought him over to Mahanaim; and made him king over all Israel. But the house of Judah followed David. And the time that David was king in Hebron over the house of Judah was seven years and six months. And Abner the son of Ner, and the servants of Ish-bosheth the son of Saul, went out from Mahanaim to Gibeon. And Joab the son of Zeruiah, and the servants of David, went out, and met together by the pool of Gibeon. And there was a very sore battle that day; and Abner was beaten, and the men of Israel, before the servants of David. Now there was long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker. And Abner was displeased with Ish-bosheth, and revolted to David; and had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you: now then do it: for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies. And Abner also spake in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin. So Abner came to David to Hebron, and twenty men with him. And David made Abner and the men that were with him a feast. And Abner said unto David, I will arise and go, and will gather all Israel unto my lord the king, that they may make a league with thee, and that thou mayest reign over all that thine heart desireth. And David sent Abner away; and he went in peace. [Sidenote: II. Samuel 5] And, behold, the servants of David and Joab came from pursuing a troop, and brought in a great spoil with them: but Abner was not with David in Hebron; for he had sent him away, and he was gone in peace. When Joab and all the host that was with him were come, they told Joab, saying, Abner came to the king, and he hath sent him away, and he is gone in peace. Then Joab came to the king, and said, What hast thou done? behold, Abner came unto thee; why is it that thou hast sent him away, and he is quite gone? Thou knowest Abner, that he came to deceive thee, and to know thy going out and thy coming in, and to know all that thou doest. And when Joab was come out from David, he sent messengers after Abner, which brought him again from the well of Sirah: but David knew it not. And when Abner was returned to Hebron, Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, that he died, for the blood of Asahel his brother. And afterward when David heard it, he said, I and my kingdom are guiltless before the LORD for ever from the blood of Abner the son of Ner. And David said to Joab, and to all the people that were with him, Rend your clothes, and gird you with sackcloth, and mourn before Abner. And king David himself followed the bier. And they buried Abner in Hebron: and the king lifted up his voice, and wept at the grave of Abner; and all the people wept. Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we are thy bone and thy flesh. Also in time past, when Saul was king over us, thou wast he that leddest out and broughtest in Israel: and the LORD said to thee, Thou shalt feed my people Israel, and thou shalt be a captain over Israel. So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron before the LORD: and they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. In Hebron he reigned over Judah seven years and six months: and in Jerusalem he reigned thirty and three years over all Israel and Judah. And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Thou shalt not come in hither. Nevertheless David took the strong hold of Zion: the same is the city of David. And David went on, and grew great, and the LORD God of hosts was with him. CHAPTER 89 DAVID BRINGS THE ARK TO ZION AGAIN, David gathered together all the chosen men of Israel, thirty thousand. And David arose, and went with all the people that were with him from Baale of Judah, to bring up from thence the ark of God, whose name is called by the name of the LORD of hosts that dwelleth between the cherubims. And they set the ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah: and Uzzah and Ahio, the sons of Abinadab, drave the new cart. And when they came to Nachon's threshingfloor, Uzzah put forth his hand to the ark of God, and took hold of it; for the oxen shook it. And the anger of the LORD was kindled against Uzzah; and God smote him there for his error; and there he died by the ark of God. And David was displeased, because the LORD had made a breach upon Uzzah: and he called the name of the place Perez-uzzah to this day. And David was afraid of the LORD that day, and said, How shall the ark of the LORD come to me? So David would not remove the ark of the LORD unto him into the city of David: but David carried it aside into the house of Obed-edom the Gittite. And the ark of the LORD continued in the house of Obed-edom the Gittite three months: and the LORD blessed Obed-edom, and all his household. And it was told king David, saying, The LORD hath blessed the house of Obed-edom, and all that pertaineth unto him, because of the ark of God. So David went and brought up the ark of God from the house of Obed-edom into the city of David with gladness. And David danced before the LORD with all his might; and David was girded with a linen ephod. So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet. And they brought in the ark of the LORD, and set it in his place, in the midst of the tabernacle that David had pitched for it: and David offered burnt offerings and peace offerings before the LORD. And as soon as David had made an end of offering burnt offerings and peace offerings, he blessed the people in the name of the LORD of hosts. And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house. [Sidenote: II. Samuel 6] And after this it came to pass, that David smote the Philistines, and subdued them. And he smote Moab: and the Moabites became David's servants, and brought gifts. He smote also the Syrians, and dedicated unto the LORD the silver and gold of all the nations which he subdued. CHAPTER 90 DAVID SENDS FOR MEPHIBOSHETH [Sidenote: II. Samuel 11] AND David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake? And there was of the house of Saul a servant whose name was Ziba. And when they had called him unto David, the king said unto him, Art thou Ziba? And he said, Thy servant is he. And the king said, Is there not yet any of the house of Saul, that I may shew the kindness of God unto him? And Ziba said unto the king, Jonathan hath yet a son, which is lame on his feet. And the king said unto him, Where is he? And Ziba said unto the king, Behold, he is in the house of Machir, the son of Ammiel, in Lo-debar. Then king David sent, and fetched him out of the house of Machir. Now when Mephibosheth, the son of Jonathan, the son of Saul, was come unto David, he fell on his face, and did reverence. And David said, Mephibosheth. And he answered, Behold thy servant! And David said unto him, Fear not: for I will surely shew thee kindness for Jonathan thy father's sake, and will restore thee all the land of Saul thy father; and thou shalt eat bread at my table continually. And he bowed himself, and said, What is thy servant, that thou shouldest look upon such a dead dog as I am? Then the king called to Ziba, Saul's servant, and said unto him, I have given unto thy master's son all that pertained to Saul and to all his house. Thou therefore, and thy sons, and thy servants, shall till the land for him, and thou shalt bring in the fruits, that thy master's son may have food to eat: but Mephibosheth thy master's son shall eat bread alway at my table. Then said Ziba unto the king, According to all that my lord the king hath commanded his servant, so shall thy servant do. So Mephibosheth dwelt in Jerusalem: for he did eat continually at the king's table; and was lame on both his feet. CHAPTER 91 DAVID TAKES THE WIFE OF URIAH AND it came to pass, after the year was expired, at the time when kings go forth to battle, that David sent Joab, and his servants with him, and all Israel; and they destroyed the children of Ammon, and besieged Rabbah. But David tarried still at Jerusalem. And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman was very beautiful to look upon. And David sent and enquired after the woman. And one said, Is not this Bath-sheba, the daughter of Eliam, the wife of Uriah the Hittite? And David sent messengers, and took her. And David sent to Joab, saying, Send me Uriah the Hittite. And Joab sent Uriah to David. And David wrote a letter to Joab, and sent it by the hand of Uriah. And he wrote in the letter, saying, Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die. And it came to pass, when Joab observed the city, that he assigned Uriah unto a place where he knew that valiant men were. And the men of the city went out, and fought with Joab: and there fell some of the people of the servants of David; and Uriah the Hittite died also. Then Joab sent and told David all the things concerning the war. So the messenger went, and came and shewed David all that Joab had sent him for. And the messenger said unto David, Surely the men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate. And the shooters shot from off the wall upon thy servants; and some of the king's servants be dead, and thy servant Uriah the Hittite is dead also. Then David said unto the messenger, Thus shalt thou say unto Joab, Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it: and encourage thou him. And when the wife of Uriah heard that Uriah her husband was dead, she mourned for her husband. And when the mourning was past, David sent and fetched her to his house, and she became his wife, and bare him a son. But the thing that David had done displeased the LORD. And the LORD sent Nathan unto David. And he came unto him, and said unto him, There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: but the poor man had nothing, save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own meat, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveller unto the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come unto him; but took the poor man's lamb, and dressed it for the man that was come to him. And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. [Sidenote: II. Samuel 12] And Nathan said to David, Thou art the man. Wherefore hast thou despised the commandment of the LORD, to do evil in his sight? thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore the sword shall never depart from thine house. And David said unto Nathan, I have sinned against the LORD. And Nathan said unto David, The LORD also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the enemies of the LORD to blaspheme, the child also that is born unto thee shall surely die. And Nathan departed unto his house. And the LORD struck the child that Uriah's wife bare unto David, and it was very sick. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. And the elders of his house arose, and went to him, to raise him up from the earth: but he would not, neither did he eat bread with them. And it came to pass on the seventh day, that the child died. And the servants of David feared to tell him that the child was dead: for they said, Behold, while the child was yet alive, we spake unto him, and he would not hearken unto our voice: how will he then vex himself, if we tell him that the child is dead? But when David saw that his servants whispered, David perceived that the child was dead: therefore David said unto his servants, Is the child dead? And they said, He is dead. Then David arose from the earth, and washed, and anointed himself, and changed his apparel, and came into the house of the LORD, and worshipped: then he came to his own house; and when he required, they set bread before him, and he did eat. Then said his servants unto him, What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat bread. And he said, While the child was yet alive, I fasted and wept: for I said, Who can tell whether GOD will be gracious to me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me. [Sidenote: II. Samuel 13] And David comforted Bath-sheba his wife: and she bare a son, and he called his name Solomon: and the LORD loved him. CHAPTER 92 THE REVOLT OF ABSALOM NOW Absalom, the king's son, had slain his brother Amnon, and had fled from his father's face. And Absalom went to Geshur, and was there three years. And the soul of king David longed to go forth unto him. And when Joab perceived that the king's heart was toward Absalom, he caused a woman of Tekoah, by a parable, to incline the king's heart to fetch home Absalom. So Joab arose and went to Geshur, and brought Absalom to Jerusalem. And the king said, Let him turn to his own house, and let him not see my face. So Absalom returned to his own house. Now in all Israel there was none to be so much praised as Absalom for his beauty: from the sole of his foot even to the crown of his head there was no blemish in him. And when he polled his head, (for it was at every year's end that he polled it: because the hair was heavy on him, therefore he polled it:) he weighed the hair of his head at two hundred shekels after the king's weight. So Absalom dwelt two full years in Jerusalem, and saw not the king's face. Therefore Absalom sent for Joab, to have sent him to the king; but he would not come to him: and when he sent again the second time, he would not come. Therefore he said unto his servants, See, Joab's field is near mine, and he hath barley there; go and set it on fire. And Absalom's servants set the field on fire. Then Joab arose, and came to Absalom unto his house, and said unto him, Wherefore have thy servants set my field on fire? And Absalom answered Joab, Behold, I sent unto thee, saying, Come hither, that I may send thee to the king, to say, Wherefore am I come from Geshur? it had been good for me to have been there still: now therefore let me see the king's face; and if there be any iniquity in me, let him kill me. So Joab came to the king, and told him: and when he had called for Absalom, he came to the king, and bowed himself on his face to the ground before the king: and the king kissed Absalom. And it came to pass after this, that Absalom prepared him chariots and horses, and fifty men to run before him. And Absalom rose up early, and stood beside the way of the gate: and it was so, that when any man that had a controversy came to the king for judgment, then Absalom called unto him, and said, Of what city art thou? And he said, Thy servant is of one of the tribes of Israel. And Absalom said unto him, See, thy matters are good and right; but there is no man deputed of the king to hear thee. Absalom said moreover, Oh that I were made judge in the land, that every man which hath any suit or cause might come unto me, and I would do him justice! And it was so, that when any man came nigh to him to do him obeisance, he put forth his hand, and took him, and kissed him. And on this manner did Absalom to all Israel that came to the king for judgment: so Absalom stole the hearts of the men of Israel. And it came to pass after forty years, that Absalom said unto the king, I pray thee, let me go and pay my vow, which I have vowed unto the LORD, in Hebron. For thy servant vowed a vow while I abode at Geshur in Syria, saying, If the LORD shall bring me again indeed to Jerusalem, then I will serve the LORD. And the king said unto him, Go in peace. So he arose, and went to Hebron. But Absalom sent spies throughout all the tribes of Israel, saying, As soon as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron. And with Absalom went two hundred men out of Jerusalem, that were called; and they went in their simplicity, and they knew not any thing. And Absalom sent for Ahithophel the Gilonite, David's counsellor, from his city, even from Giloh, while he offered sacrifices. And the conspiracy was strong; for the people increased continually with Absalom. [Sidenote: II. Samuel 15] And there came a messenger to David, saying, The hearts of the men of Israel are after Absalom. And David said unto all his servants that were with him at Jerusalem, Arise, and let us flee; for we shall not else escape from Absalom: make speed to depart, lest he overtake us suddenly, and bring evil upon us, and smite the city with the edge of the sword. And the king's servants said unto the king, Behold, thy servants are ready to do whatsoever my lord the king shall appoint. And the king went forth, and all the people after him, and tarried in a place that was far off. And all the country wept with a loud voice, and all the people passed over: the king also himself passed over the brook Kidron, and all the people passed over, toward the way of the wilderness. And lo Zadok also, and all the Levites were with him, bearing the ark of the covenant of God: and they set down the ark of God; and Abiathar went up, until all the people had done passing out of the city. And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him. Zadok therefore and Abiathar carried the ark of God again to Jerusalem: and they tarried there. [Sidenote: II. Samuel 16] And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, and he went barefoot: and all the people that was with him covered every man his head, and they went up, weeping as they went up. And one told David, saying, Ahithophel is among the conspirators with Absalom. And David said, O LORD, I pray thee, turn the counsel of Ahithophel into foolishness. And it came to pass, that when David was come to the top of the mount, where he worshipped God, behold, Hushai the Archite came to meet him with his coat rent and earth upon his head: unto whom David said, If thou passest on with me, then thou shalt be a burden unto me: but if thou return to the city, and say unto Absalom, I will be thy servant, O king; as I have been thy father's servant hitherto, so will I now also be thy servant: then mayest thou for me defeat the counsel of Ahithophel. And hast thou not there with thee Zadok and Abiathar the priests? therefore it shall be, that what thing soever thou shalt hear out of the king's house, thou shalt tell it to Zadok and Abiathar the priests. Behold, they have there with them their two sons; and by them ye shall send unto me every thing that ye can hear. So Hushai David's friend came into the city, and Absalom came into Jerusalem. And when king David came to Bahurim, behold, thence came out a man of the family of the house of Saul, whose name was Shimei, the son of Gera: he came forth, and cursed still as he came. Then said Abishai the son of Zeruiah unto the king, Why should this dead dog curse my lord the king? let me go over, I pray thee, and take off his head. And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so? And David said to Abishai, and to all his servants, Behold, my son seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him. It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day. And as David and his men went by the way, Shimei went along on the hill's side over against him, and cursed as he went, and threw stones at him, and cast dust. And Absalom, and all the people the men of Israel, came to Jerusalem, and Ahithophel with him. And it came to pass, when Hushai the Archite, David's friend, was come unto Absalom, that Hushai said unto Absalom, God save the king, God save the king. And Absalom said to Hushai, Is this thy kindness to thy friend? why wentest thou not with thy friend? And Hushai said unto Absalom, Nay; but whom the LORD, and this people, and all the men of Israel, choose, his will I be, and with him will I abide. And again, whom should I serve? should I not serve in the presence of his son? as I have served in thy father's presence, so will I be in thy presence. Then said Absalom to Ahithophel, Give counsel among you what we shall do. And the counsel of Ahithophel, which he counselled in those days, was as if a man had enquired at the oracle of God: so was all the counsel of Ahithophel both with David and with Absalom. And Ahithophel said unto Absalom, Let me now choose out twelve thousand men, and I will arise and pursue after David this night: and I will come upon him while he is weary and weak handed, and will make him afraid: and all the people that are with him shall flee; and I will smite the king only: and I will bring back all the people unto thee. And the saying pleased Absalom well, and all the elders of Israel. Then said Absalom, Call now Hushai the Archite also, and let us hear likewise what he saith. And when Hushai was come to Absalom, Absalom spake unto him, saying, Ahithophel hath spoken after this manner: shall we do after his saying? if not; speak thou. And Hushai said unto Absalom, The counsel that Ahithophel hath given is not good at this time. For, said Hushai, thou knowest thy father and his men, that they be mighty men, and they be chafed in their minds, as a bear robbed of her whelps in the field: and thy father is a man of war, and will not lodge with the people. Behold, he is hid now in some pit, or in some other place: and it will come to pass, when some of them be overthrown at the first, that whosoever heareth it will say, There is a slaughter among the people that follow Absalom. And he also that is valiant, whose heart is as the heart of a lion, shall utterly melt: for all Israel knoweth that thy father is a mighty man, and they which be with him are valiant men. Therefore I counsel that all Israel be generally gathered unto thee, from Dan even to Beer-sheba, as the sand that is by the sea for multitude; and that thou go to battle in thine own person. So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground: and of him and of all the men that are with him there shall not be left so much as one. Moreover, if he be gotten into a city, then shall all Israel bring ropes to that city, and we will draw it into the river, until there be not one small stone found there. And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom. [Sidenote: II. Samuel 17] Then said Hushai unto Zadok and to Abiathar the priests, Thus and thus did Ahithophel counsel Absalom and the elders of Israel; and thus and thus have I counselled. Now therefore send quickly, and tell David, saying, Lodge not this night in the plains of the wilderness, but speedily pass over; lest the king be swallowed up, and all the people that are with him. Now the sons of Zadok and Abiathar stayed by En-rogel; for they might not be seen to come into the city: and a wench went and told them; and they went and told king David. Nevertheless a lad saw them, and told Absalom: but they went both of them away quickly, and came to a man's house in Bahurim, which had a well in his court; whither they went down. And the woman took and spread a covering over the well's mouth, and spread ground corn thereon; and the thing was not known. And when Absalom's servants came to the woman to the house, they said, Where is Ahimaaz and Jonathan? And the woman said unto them, They be gone over the brook of water. And when they had sought and could not find them, they returned to Jerusalem. And it came to pass, after they were departed, that they came up out of the well, and went and told king David, and said unto David, Arise, and pass quickly over the water: for thus hath Ahithophel counselled against you. Then David arose, and all the people that were with him, and they passed over Jordan: by the morning light there lacked not one of them that was not gone over Jordan. And when Ahithophel saw that his counsel was not followed, he saddled his ass, and arose, and gat him home to his house, to his city, and put his household in order, and hanged himself, and died, and was buried in the sepulchre of his father. [Sidenote: II. Samuel 18] Then David came to Mahanaim. And Absalom passed over Jordan, he and all the men of Israel with him. And Absalom made Amasa captain of the host instead of Joab. So Israel and Absalom pitched in the land of Gilead. CHAPTER 93 THE DEATH OF ABSALOM AND David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. And David sent forth a third part of the people under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said unto the people, I will surely go forth with you myself also. But the people answered, Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but now thou art worth ten thousand of us: therefore now it is better that thou succour us out of the city. And the king said unto them, What seemeth you best I will do. And the king stood by the gate side, and all the people came out by hundreds and by thousands. And the king commanded Joab and Abishai and Ittai, saying, Deal gently for my sake with the young man, even with Absalom. And all the people heard when the king gave all the captains charge concerning Absalom. So the people went out into the field against Israel: and the battle was in the wood of Ephraim; where the people of Israel were slain before the servants of David, and there was there a great slaughter that day of twenty thousand men. For the battle was there scattered over the face of all the country: and the wood devoured more people that day than the sword devoured. And Absalom met the servants of David. And Absalom rode upon a mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went away. And a certain man saw it, and told Joab, and said, Behold, I saw Absalom hanged in an oak. And Joab said unto the man that told him, And, behold, thou sawest him, and why didst thou not smite him there to the ground? and I would have given thee ten shekels of silver, and a girdle. And the man said unto Joab, Though I should receive a thousand shekels of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, Beware that none touch the young man Absalom. Otherwise I should have wrought falsehood against mine own life: for there is no matter hid from the king, and thou thyself wouldest have set thyself against me. Then said Joab, I may not tarry thus with thee. And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. And ten young men that bare Joab's armour compassed about and smote Absalom, and slew him. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him: and all Israel fled every one to his tent. Then said Ahimaaz the son of Zadok, Let me now run, and bear the king tidings, how that the LORD hath avenged him of his enemies. And Joab said unto him, Thou shalt not bear tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead. Then said Joab to Cushi, Go tell the king what thou hast seen. And Cushi bowed himself unto Joab, and ran. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoever, let me, I pray thee, also run after Cushi. And Joab said, Wherefore wilt thou run, my son, seeing that thou hast no tidings ready? But howsoever, said he, let me run. And he said unto him, Run. Then Ahimaaz ran by the way of the plain, and overran Cushi. And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king. And the king said, Is the young man Absalom safe? And Ahimaaz answered, When Joab sent the king's servant, and me thy servant, I saw a great tumult, but I knew not what it was. And the king said unto him, Turn aside, and stand here. And he turned aside, and stood still. And, behold, Cushi came; and Cushi said, Tidings, my lord the king: for the LORD hath avenged thee this day of all them that rose up against thee. And the king said unto Cushi, Is the young man Absalom safe? And Cushi answered, The enemies of my lord the king, and all that rise against thee to do thee hurt, be as that young man is. And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son! [Sidenote: II. Samuel 19] And it was told Joab, Behold, the king weepeth and mourneth for Absalom. And the victory that day was turned into mourning unto all the people: for the people heard say that day how the king was grieved for his son. And the people gat them by stealth that day into the city, as people being ashamed steal away when they flee in battle. But the king covered his face, and the king cried with a loud voice, O my son Absalom, O Absalom, my son, my son! And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, which have saved thy life; in that thou lovest thine enemies, and hatest thy friends. For thou hast declared this day, that thou regardest neither princes nor servants: for I perceive, that if Absalom had lived, and all we had died this day, then it had pleased thee well. Now therefore arise, go forth, and speak comfortably unto thy servants: for I swear by the LORD, if thou go not forth, there will not tarry one with thee this night: and that will be worse unto thee than all the evil that befell thee from thy youth until now. [Sidenote: II. Samuel 19] Then the king arose, and sat in the gate. And they told unto all the people, saying, Behold, the king doth sit in the gate. And all the people came before the king: for Israel had fled every man to his tent. CHAPTER 94 DAVID BROUGHT BACK TO JERUSALEM AND all the people were at strife throughout all the tribes of Israel, saying, The king saved us out of the hand of our enemies, and he delivered us out of the hand of the Philistines; and now he is fled out of the land for Absalom. And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back? And king David sent to Zadok and to Abiathar the priests, saying, Speak unto the elders of Judah, saying, Why are ye the last to bring the king back to his house? seeing the speech of all Israel is come to the king, even to his house. Ye are my brethren, ye are my bones and my flesh: wherefore then are ye the last to bring back the king? And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants. So the king returned, and came to Jordan. And Judah came to Gilgal, to go to meet the king, to conduct the king over Jordan. And Shimei the son of Gera, a Benjamite, which was of Bahurim, hasted and came down with the men of Judah to meet king David. And there were a thousand men of Benjamin with him, and Ziba the servant of the house of Saul, and his fifteen sons and his twenty servants with him; and they went over Jordan before the king. And there went over a ferry boat to carry over the king's household, and to do what he thought good. And Shimei the son of Gera fell down before the king, as he was come over Jordan; and said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart. For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king. But Abishai the son of Zeruiah answered and said, Shall not Shimei be put to death for this, because he cursed the LORD'S anointed? And David said, What have I to do with you, ye sons of Zeruiah, that ye should this day be adversaries unto me? shall there any man be put to death this day in Israel? for do not I know that I am this day king over Israel? Therefore the king said unto Shimei, Thou shalt not die. And the king sware unto him. And David had many mighty men. And Abishai the brother of Joab was the chief among them. And when David fought against the Philistines three of the mighty men went down, and came to David in the harvest time unto the cave of Adullam: and the troop of the Philistines pitched in the valley of Rephaim. And David was then in an hold, and the garrison of the Philistines was then in Beth-lehem. And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, which is by the gate! And the three mighty men brake through the host of the Philistines, and drew water out of the well of Beth-lehem, that was by the gate, and took it, and brought it to David: nevertheless he would not drink thereof, but poured it out unto the LORD. CHAPTER 95 DAVID'S CHOICE AND again the anger of the LORD was kindled against Israel, and he moved David against them to say, Go, number Israel and Judah. And Joab and the captains of the host went out from the presence of the king, to number the people of Israel. So when they had gone through all the land, they came to Jerusalem at the end of nine months and twenty days. And Joab gave up the sum of the number of the people unto the king: and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men. [Sidenote: II. Samuel 24] And David's heart smote him after that he had numbered the people. And David said unto the LORD, I have sinned greatly in that I have done: and now, I beseech thee, O LORD, take away the iniquity of thy servant; for I have done very foolishly. For when David was up in the morning, the word of the LORD came unto the prophet Gad, David's seer, saying, Go and say unto David, Thus saith the LORD, I offer thee three things; choose thee one of them, that I may do it unto thee. So Gad came to David, and told him, and said unto him, Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thine enemies, while they pursue thee? or that there be three days' pestilence in thy land? now advise, and see what answer I shall return to him that sent me. And David said unto Gad, I am in a great strait: let us fall now into the hand of the LORD; for his mercies are great: and let me not fall into the hand of man. So the LORD sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men. And when the angel stretched out his hand upon Jerusalem to destroy it, the LORD repented him of the evil, and said to the angel that destroyed the people, It is enough: stay now thine hand. And the angel of the LORD was by the threshingplace of Araunah the Jebusite. And David spake unto the LORD when he saw the angel that smote the people, and said, Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? let thine hand, I pray thee, be against me, and against my father's house. [Sidenote: II. Samuel 24] And Gad came that day to David, and said unto him, Go up, rear an altar unto the LORD in the threshingfloor of Araunah the Jebusite. And David went up as the LORD commanded. So the LORD was intreated for the land, and the plague was stayed from Israel. [Illustration] [Illustration] BOOK IX--SOLOMON THE KING CHAPTER 96 SOLOMON ANOINTED KING NOW king David was old and stricken in years. And Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him. But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and the mighty men which belonged to David, were not with Adonijah. And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, and called all his brethren the king's sons, and all the men of Judah the king's servants: but Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not. Wherefore Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not? Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. [Sidenote: I. Kings 1] And Bath-sheba went in unto the king into the chamber, and spake as Nathan had commanded her. And, lo, while she yet talked with the king, Nathan the prophet also came in. And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. Is this thing done by my lord the king, and thou hast not shewed it unto thy servant, who should sit on the throne of my lord the king after him? Then king David answered and said, Call me Bath-sheba. And she came into the king's presence, and stood before the king. And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress, even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. Then Bath-sheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: and let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too. As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the king's body-guard, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them. And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar? And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. And also Solomon sitteth on the throne of the kingdom. And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. And all the guests that were with Adonijah were afraid, and rose up, and went every man his way. And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword. And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die. So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house. CHAPTER 97 DEATH OF KING DAVID [Sidenote: I. Kings 2] NOW the days of David drew nigh that he should die; and he charged Solomon his son, saying, I go the way of all the earth: be thou strong therefore, and shew thyself a man; and keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: that the LORD may continue his word which he spake concerning me, saying, If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee (said he) a man on the throne of Israel. So David slept with his fathers, and was buried in the city of David. And the days that David reigned over Israel were forty years: seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. Then sat Solomon upon the throne of David his father; and his kingdom was established greatly. And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh's daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the LORD, and the wall of Jerusalem round about. CHAPTER 98 SOLOMON'S JUDGMENT [Sidenote: I. Kings 3] AND Solomon loved the LORD, walking in the statutes of David his father. And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar. In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee. And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And now, O LORD my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people? And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days. And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants. Then came there two women unto the king, and stood before him. And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house. And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house. And this woman's child died in the night; because she overlaid it. And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom. And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear. And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king. Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living. And the king said, Bring me a sword. And they brought a sword before the king. And the king said, Divide the living child in two, and give half to the one, and half to the other. Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it. Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof. And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment. [Illustration: THE JUDGMENT OF SOLOMON, BY BONIFACIO VERONESE IN THE ACADEMY OF FINE ARTS, VENICE] And Solomon reigned over all kingdoms from the river unto the land of the Philistines, and unto the border of Egypt: they brought presents, and served Solomon all the days of his life. And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beer-sheba, all the days of Solomon. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon's wisdom excelled the wisdom of all the children of the east country, and all the wisdom of Egypt. For he was wiser than all men: and his fame was in all nations round about. And he spake three thousand proverbs: and his songs were a thousand and five. And he spake of trees, from the cedar tree that is in Lebanon even unto the hyssop that springeth out of the wall: he spake also of beasts, and of fowl, and of creeping things, and of fishes. And there came of all people to hear the wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. CHAPTER 99 THE BUILDING OF THE TEMPLE [Sidenote: I. Kings 5] AND Hiram king of Tyre sent his servants unto Solomon; for he had heard that they had anointed him king in the room of his father: for Hiram was ever a lover of David. And Solomon sent to Hiram, saying, Thou knowest how that David my father could not build an house unto the name of the LORD his God for the wars which were about him on every side, until the LORD put them under the soles of his feet. But now the LORD my God hath given me rest on every side, so that there is neither adversary nor evil occurrent. And, behold, I purpose to build an house unto the name of the LORD my God, as the LORD spake unto David my father, saying, Thy son, whom I will set upon thy throne in thy room, he shall build an house unto my name. Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants: and unto thee will I give hire for thy servants according to all that thou shalt appoint: for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians. [Sidenote: I. Kings 6] And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, Blessed be the LORD this day, which hath given unto David a wise son over this great people. And Hiram sent to Solomon, saying, I have considered the things which thou sentest to me for: and I will do all thy desire concerning timber of cedar, and concerning timber of fir. My servants shall bring them down from Lebanon unto the sea: and I will convey them by sea in floats unto the place that thou shalt appoint me, and will cause them to be discharged there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household. So Hiram gave Solomon cedar trees and fir trees according to all his desire. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year. And king Solomon raised a levy out of all Israel; and the levy was thirty thousand men. And he sent them to Lebanon, ten thousand a month by courses: a month they were in Lebanon, and two months at home: and Adoniram was over the levy. And Solomon had threescore and ten thousand that bare burdens, and fourscore thousand hewers in the mountains; beside the chief of Solomon's officers which were over the work, three thousand and three hundred, which ruled over the people that wrought in the work. And the king commanded, and they brought great stones, costly stones, and hewed stones, to lay the foundation of the house. And Solomon's builders and Hiram's builders did hew them: so they prepared timber and stones to build the house. And it came to pass in the four hundred and eightieth year after the children of Israel were come out of the land of Egypt, in the fourth year of Solomon's reign over Israel, in the month Zif, which is the second month, that he began to build the house of the LORD. And the house, when it was in building, was built of stone made ready before it was brought thither: so that there was neither hammer nor ax nor any tool of iron heard in the house, while it was in building. So he built the house, and finished it; and covered the house with beams and boards of cedar. And the cedar of the house within was carved with knops and open flowers: all was cedar; there was no stone seen. And the oracle he prepared in the house within, to set there the ark of the covenant of the LORD. And the whole house he overlaid with gold, until he had finished all the house: also the whole altar that was by the oracle he overlaid with gold. And within the oracle he made two cherubims of olive tree, each ten cubits high. And he set the cherubims within the inner house: and they stretched forth the wings of the cherubims, so that the wing of the one touched the one wall, and the wing of the other cherub touched the other wall; and their wings touched one another in the midst of the house. And he overlaid the cherubims with gold. And he carved all the walls of the house round about with carved figures of cherubims and palm trees and open flowers, within and without. And the floor of the house he overlaid with gold, within and without. And he built the inner court with three rows of hewed stone, and a row of cedar beams. In the fourth year was the foundation of the house of the LORD laid, in the month Zif: and in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it. And king Solomon sent and fetched Hiram out of Tyre. He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work. For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about. And he set up the pillars in the porch of the temple. And he made a molten sea. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward. And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths. And Hiram made the lavers, and the shovels, and the basons. In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan. And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out. And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shewbread was, and the candlesticks of pure gold, five on the right side, and five on the left, before the oracle, with the flowers, and the lamps, and the tongs of gold, and the bowls, and the snuffers, and the basons, and the spoons, and the censers of pure gold; and the hinges of gold, both for the doors of the inner house, the most holy place, and for the doors of the house, to wit, of the temple. So was ended all the work that king Solomon made for the house of the LORD. And Solomon brought in the things which David his father had dedicated; even the silver, and the gold, and the vessels, did he put among the treasures of the house of the LORD. CHAPTER 100 THE DEDICATION OF THE TEMPLE [Sidenote: I. Kings 8] THEN Solomon assembled the elders of Israel, and all the heads of the tribes, the chief of the fathers of the children of Israel, unto king Solomon in Jerusalem, that they might bring up the ark of the covenant of the LORD out of the city of David, which is Zion. And all the men of Israel assembled themselves unto king Solomon at the feast in the month Ethanim, which is the seventh month. And all the elders of Israel came, and the priests took up the ark. And they brought up the ark of the LORD, and the tabernacle of the congregation, and all the holy vessels that were in the tabernacle, even those did the priests and the Levites bring up. And king Solomon, and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. And the priests brought in the ark of the covenant of the LORD unto his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims. For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. There was nothing in the ark save the two tables of stone, which Moses put there at Horeb, when the LORD made a covenant with the children of Israel, when they came out of the land of Egypt. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the LORD, so that the priests could not stand to minister because of the cloud: for the glory of the LORD had filled the house of the LORD. [Sidenote: I. Kings 8] Then spake Solomon, The LORD said that he would dwell in the thick darkness. I have surely built thee an house to dwell in, a settled place for thee to abide in for ever. And the king turned his face about, and blessed all the congregation of Israel: (and all the congregation of Israel stood;) and he said, Blessed be the LORD God of Israel, which spake with his mouth unto David my father, and hath with his hand fulfilled it, saying, Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be therein; but I chose David to be over my people Israel. And it was in the heart of David my father to build an house for the name of the LORD God of Israel. And the LORD said unto David my father, Whereas it was in thine heart to build an house unto my name, thou didst well that it was in thine heart. Nevertheless thou shalt not build the house; but thy son that shall come forth out of thy loins, he shall build the house unto my name. And the LORD hath performed his word that he spake, and I am risen up in the room of David my father, and sit on the throne of Israel, as the LORD promised, and have built an house for the name of the LORD God of Israel. And I have set there a place for the ark, wherein is the covenant of the LORD, which he made with our fathers, when he brought them out of the land of Egypt. And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven: and he said, LORD God of Israel, there is no God like thee, in heaven above, or on earth beneath, who keepest covenant and mercy with thy servants that walk before thee with all their heart: who hast kept with thy servant David my father that thou promisedst him: thou spakest also with thy mouth, and hast fulfilled it with thine hand, as it is this day. But will God indeed dwell on the earth? behold, the heaven and heaven of heavens cannot contain thee; how much less this house that I have builded? Yet have thou respect unto the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and to the prayer, which thy servant prayeth before thee to day: that thine eyes may be open toward this house night and day, even toward the place of which thou hast said, My name shall be there: that thou mayest hearken unto the prayer which thy servant shall make toward this place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: and hear thou in heaven thy dwelling place: and when thou hearest, forgive. If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house: then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness. When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou afflictest them: then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, that thou teach them the good way wherein they should walk, and give rain upon thy land, which thou hast given to thy people for an inheritance. If there be in the land famine, if there be pestilence, blasting, mildew, locust, or if there be a caterpiller; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: then hear thou in heaven thy dwelling place, and forgive, and do, and give to every man according to his ways, whose heart thou knowest; (for thou, even thou only, knowest the hearts of all the children of men;) that they may fear thee all the days that they live in the land which thou gavest unto our fathers. [Sidenote: I. Kings 8] Moreover concerning a stranger, that is not of thy people Israel, but cometh out of a far country for thy name's sake; (for they shall hear of thy great name, and of thy strong hand, and of thy stretched out arm;) when he shall come and pray toward this house; hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for: that all people of the earth may know thy name, to fear thee, as do thy people Israel; and that they may know that this house, which I have builded, is called by thy name. If thy people go out to battle against their enemy, whithersoever thou shalt send them, and shall pray unto the LORD toward the city which thou hast chosen, and toward the house that I have built for thy name: then hear thou in heaven their prayer and their supplication, and maintain their cause. If they sin against thee, (for there is no man that sinneth not,) and thou be angry with them, and deliver them to the enemy, so that they carry them away captives unto the land of the enemy, far or near; yet if they shall bethink themselves in the land whither they were carried captives, and repent, and make supplication unto thee in the land of them that carried them captives, saying, We have sinned, and have done perversely, we have committed wickedness; and so return unto thee with all their heart, and with all their soul, in the land of their enemies, which led them away captive, and pray unto thee toward their land, which thou gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause, and forgive thy people that have sinned against thee, and all their transgressions wherein they have transgressed against thee, and give them compassion before them who carried them captive, that they may have compassion on them: for they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron: that thine eyes may be open unto the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them in all that they call for unto thee. For thou didst separate them from among all the people of the earth, to be thine inheritance, as thou spakest by the hand of Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord GOD. [Sidenote: I. Kings 8] Now therefore arise, O LORD God, into thy resting place, thou, and the ark of thy strength: let thy priests, O LORD God, be clothed with salvation, and let thy saints rejoice in goodness. O LORD God, turn not away the face of thine anointed: remember the mercies of David thy servant. And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the LORD, he arose from before the altar of the LORD, from kneeling on his knees with his hands spread up to heaven. And he stood, and blessed all the congregation of Israel with a loud voice, saying, Blessed be the LORD, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by the hand of Moses his servant. The LORD our God be with us, as he was with our fathers: let him not leave us, nor forsake us: that he may incline our hearts unto him, to walk in all his ways, and to keep his commandments, and his statutes, and his judgments, which he commanded our fathers. And let these my words, wherewith I have made supplication before the LORD, be nigh unto the LORD our God day and night, that he maintain the cause of his servant, and the cause of his people Israel at all times, as the matter shall require: that all the people of the earth may know that the LORD is God, and that there is none else. Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt offering and the sacrifices; and the glory of the LORD filled the house. And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house. And when all the children of Israel saw how the fire came down, and the glory of the LORD upon the house, they bowed themselves with their faces to the ground upon the pavement, and worshipped, and praised the LORD, saying, For he is good; for his mercy endureth for ever. Then the king and all the people offered sacrifices before the LORD. And king Solomon offered a sacrifice of twenty and two thousand oxen, and an hundred and twenty thousand sheep: so the king and all the people dedicated the house of God. CHAPTER 101 THE QUEEN OF SHEBA AND when the queen of Sheba heard of the fame of Solomon concerning the name of the LORD, she came to prove him with hard questions. And she came to Jerusalem with a very great train, with camels that bare spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. And Solomon told her all her questions: there was not any thing hid from the king, which he told her not. And when the queen of Sheba had seen all Solomon's wisdom, and the house that he had built, and the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the LORD; there was no more spirit in her. And she said to the king, It was a true report that I heard in mine own land of thy acts and of thy wisdom. Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Blessed be the LORD thy God, which delighted in thee, to set thee on the throne of Israel: because the LORD loved Israel for ever, therefore made he thee king, to do judgment and justice. And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to king Solomon. And king Solomon gave unto the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned and went to her own country, she and her servants. CHAPTER 102 SOLOMON'S RICHES--HE FORSAKES THE LORD [Sidenote: I. Kings 10] NOW the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold, beside that he had of the merchantmen, and of the traffick of the spice merchants, and of all the kings of Arabia, and of the governors of the country. And king Solomon made two hundred targets of beaten gold: six hundred shekels of gold went to one target. And he made three hundred shields of beaten gold; three pound of gold went to one shield: and the king put them in the house of the forest of Lebanon. Moreover the king made a great throne of ivory, and overlaid it with the best gold. The throne had six steps, and the top of the throne was round behind: and there were stays on either side on the place of the seat, and two lions stood beside the stays. And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. And all king Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold; none were of silver: it was nothing accounted of in the days of Solomon. For the king had at sea a navy of Tharshish with the navy of Hiram: once in three years came the navy of Tharshish, bringing gold, and silver, ivory, and apes, and peacocks. So king Solomon exceeded all the kings of the earth for riches and for wisdom. [Sidenote: I. Kings 11] And all the earth sought to Solomon, to hear his wisdom, which God had put in his heart. And they brought every man his present, vessels of silver, and vessels of gold, and garments, and armour, and spices, horses, and mules, a rate year by year. And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, whom he bestowed in the cities for chariots, and with the king at Jerusalem. And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycomore trees that are in the vale, for abundance. And Solomon had horses brought out of Egypt, and linen yarn: the king's merchants received the linen yarn at a price. But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites. For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with the LORD his God, as was the heart of David his father. And Solomon did evil in the sight of the LORD, and went not fully after the LORD, as did David his father. And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice, and had commanded him concerning this thing, that he should not go after other gods: but he kept not that which the LORD commanded. Wherefore the LORD said unto Solomon, Forasmuch as this is done of thee, and thou hast not kept my covenant and my statutes, which I have commanded thee, I will surely rend the kingdom from thee, and will give it to thy servant. Notwithstanding in thy days I will not do it for David thy father's sake: but I will rend it out of the hand of thy son. Howbeit I will not rend away all the kingdom; but will give one tribe to thy son for David my servant's sake, and for Jerusalem's sake which I have chosen. And the LORD stirred up adversaries against Solomon. And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, even he lifted up his hand against the king. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: and Ahijah caught the new garment that was on him, and rent it in twelve pieces: and he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes: but I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever. [Sidenote: I. Kings 11] Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. And the time that Solomon reigned in Jerusalem over all Israel was forty years. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead. [Illustration] [Illustration] BOOK X--THE DIVIDED KINGDOM CHAPTER 103 REHOBOAM--THE REVOLT OF THE TEN TRIBES AND Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) that they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people? And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever. But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him: and he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day. And the king answered the people roughly, and forsook the old men's counsel that they gave him; and spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions. Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day. And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only. [Sidenote: I. Kings 12] And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. But the word of God came unto Shemaiah the man of God, saying, Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD. Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: if this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Beth-el, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. [Sidenote: I. Kings 14] At that time Abijah the son of Jeroboam fell sick. And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child. And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see; for his eyes were set by reason of his age. And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman. And it was so, when Ahijah heard the sound of her feet, as she came in at the door, that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings. Go, tell Jeroboam, Thus saith the LORD God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, and rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; but hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: therefore, behold, I will bring evil upon the house of Jeroboam. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the field shall the fowls of the air eat: for the LORD hath spoken it. Arise thou therefore, get thee to thine own house: and when thy feet enter into the city, the child shall die. And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam. Moreover the LORD shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day: but what? even now. For the LORD shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the LORD to anger. And he shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin. And Jeroboam's wife arose, and departed, and came to Tirzah: and when she came to the threshold of the door, the child died; and they buried him; and all Israel mourned for him, according to the word of the LORD, which he spake by the hand of his servant Ahijah the prophet. And the days which Jeroboam reigned were two and twenty years: and he slept with his fathers, and Nadab his son reigned in his stead. CHAPTER 104 THREE KINGS OF JUDAH AND Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD did choose out of all the tribes of Israel, to put his name there. And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: and he took away the treasures of the house of the LORD, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon had made. And there was war between Rehoboam and Jeroboam all their days. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And Abijam his son reigned in his stead. Now in the eighteenth year of king Jeroboam the son of Nebat reigned Abijam over Judah. Three years reigned he in Jerusalem. And he walked in all the sins of his father, which he had done before him: and his heart was not perfect with the LORD his God, as the heart of David his father. Nevertheless for David's sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: because David did that which was right in the eyes of the LORD, and turned not aside from any thing that he commanded him all the days of his life, save only in the matter of Uriah the Hittite. And Abijam slept with his fathers; and they buried him in the city of David: and Asa his son reigned in his stead. [Sidenote: I. Kings 14] And in the twentieth year of Jeroboam king of Israel reigned Asa over Judah. And forty and one years reigned he in Jerusalem. And Asa did that which was good and right in the eyes of the LORD his God: for he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: and commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment. Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest. [Sidenote: I. Kings 15] In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Ben-hadad king of Syria, that dwelt at Damascus, saying, There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. And Ben-hadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abel-maim, and all the store cities of Naphtali. And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah. And Asa slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoshaphat his son reigned in his stead. CHAPTER 105 THE WICKED KINGS OF ISRAEL AND Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and reigned over Israel two years. And he did evil in the sight of the LORD, and walked in the way of his father, and in his sin wherewith he made Israel to sin. And Baasha the son of Ahijah conspired against him, and smote him, and reigned in his stead. And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of the LORD, which he spake by his servant Ahijah the Shilonite. In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, twenty and four years. And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin. Then the word of the LORD came to Jehu the son of Hanani against Baasha, saying, Forasmuch as I exalted thee out of the dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; behold, I will take away the posterity of Baasha, and the posterity of his house; and will make thy house like the house of Jeroboam the son of Nebat. So Baasha slept with his fathers, and was buried in Tirzah: and Elah his son reigned in his stead. And his servant Zimri, captain of half his chariots, conspired against him, as he was in Tirzah, drinking himself drunk in the house of Arza steward of his house in Tirzah. And Zimri went in and smote him, and killed him, in the twenty and seventh year of Asa king of Judah, and reigned in his stead. And it came to pass, when he began to reign, as soon as he sat on his throne, that he slew all the house of Baasha. And the people were encamped against Gibbethon, which belonged to the Philistines. And the people that were encamped heard say, Zimri hath conspired, and hath also slain the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp. And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. And it came to pass, when Zimri saw that the city was taken, that he went into the palace of the king's house, and burnt the king's house over him with fire, and died. Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned. But Omri wrought evil in the eyes of the LORD, and did worse than all that were before him. So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab reigned over Israel in Samaria twenty and two years. And Ahab did evil in the sight of the LORD above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the LORD God of Israel to anger than all the kings of Israel that were before him. CHAPTER 106 ELIJAH AND Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. And the word of the LORD came unto him, saying, Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there. So he went and did according unto the word of the LORD: for he went and dwelt by the brook Cherith, that is before Jordan. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. And it came to pass after a while, that the brook dried up, because there had been no rain in the land. [Sidenote: I. Kings 17] And the word of the LORD came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the LORD, which he spake by Elijah. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said unto Elijah, What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son? And he said unto her, Give me thy son. And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried unto the LORD, and said, O LORD my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son? And he stretched himself upon the child three times, and cried unto the LORD, and said, O LORD my God, I pray thee, let this child's soul come into him again. And the LORD heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him unto his mother: and Elijah said, See, thy son liveth. And the woman said to Elijah, Now by this I know that thou art a man of God, and that the word of the LORD in thy mouth is truth. [Sidenote: I. Kings 18] CHAPTER 107 ELIJAH AND THE PROPHETS OF BAAL AND it came to pass after many days, that the word of the LORD came to Elijah in the third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth. And Elijah went to shew himself unto Ahab. And there was a sore famine in Samaria. And Ahab called Obadiah, which was the governor of his house. (Now Obadiah feared the LORD greatly: for it was so, when Jezebel cut off the prophets of the LORD, that Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) And Ahab said unto Obadiah, Go into the land, unto all fountains of water, and unto all brooks: peradventure we may find grass to save the horses and mules alive, that we lose not all the beasts. So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself. And as Obadiah was in the way, behold, Elijah met him: and he knew him, and fell on his face, and said, Art thou that my lord Elijah? And he answered him, I am: go, tell thy lord, Behold, Elijah is here. And he said, What have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? As the LORD thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, He is not there; he took an oath of the kingdom and nation, that they found thee not. And now thou sayest, Go, tell thy lord, Behold, Elijah is here. And it shall come to pass, as soon as I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the LORD from my youth. Was it not told my lord what I did when Jezebel slew the prophets of the LORD, how I hid an hundred men of the LORD'S prophets by fifty in a cave, and fed them with bread and water? And now thou sayest, Go, tell thy lord, Behold, Elijah is here: and he shall slay me. And Elijah said, As the LORD of hosts liveth, before whom I stand, I will surely shew myself unto him to day. So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah. And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel's table. So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the LORD; but Baal's prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: and call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. And Elijah said unto the prophets of Baal, Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your gods, but put no fire under. And they took the bullock which was given them, and they dressed it, and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But there was no voice, nor any that answered. And they leaped upon the altar which was made. And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. And they cried aloud, and cut themselves after their manner with knives and lancets, till the blood gushed out upon them. And it came to pass, when midday was past, and they prophesied until the time of the offering of the evening sacrifice, that there was neither voice, nor any to answer, nor any that regarded. [Sidenote: I. Kings 19] And Elijah said unto all the people, Come near unto me. And all the people came near unto him. And he repaired the altar of the LORD that was broken down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob, unto whom the word of the LORD came, saying, Israel shall be thy name: and with the stones he built an altar in the name of the LORD: and he made a trench about the altar, as great as would contain two measures of seed. And he put the wood in order, and cut the bullock in pieces, and laid him on the wood, and said, Fill four barrels with water, and pour it on the burnt sacrifice, and on the wood. And he said, Do it the second time. And they did it the second time. And he said, Do it the third time. And they did it the third time. And the water ran round about the altar; and he filled the trench also with water. [Sidenote: I. Kings 19] And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, LORD God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O LORD, hear me, that this people may know that thou art the LORD God, and that thou hast turned their heart back again. Then the fire of the LORD fell, and consumed the burnt sacrifice, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, The LORD, he is the God; the LORD, he is the God. And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. And Elijah said unto Ahab, Get thee up, eat and drink; for there is a sound of abundance of rain. So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he cast himself down upon the earth, and put his face between his knees, and said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, There is nothing. And he said, Go again seven times. And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man's hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. And it came to pass in the mean while, that the heaven was black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. And the hand of the LORD was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel. CHAPTER 108 THE STILL SMALL VOICE AND Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by to morrow about this time. And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the LORD came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the LORD came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: and after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the LORD God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the LORD said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. [Sidenote: I. Kings 19] So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed by him, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, Let me, I pray thee, kiss my father and my mother, and then I will follow thee. And he said unto him, Go back again: for what have I done to thee? And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him. CHAPTER 109 SIEGE OF SAMARIA [Sidenote: I. Kings 20] AND Ben-hadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Ben-hadad, thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have. And the messengers came again, and said, Thus speaketh Ben-hadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away. Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not. And all the elders and all the people said unto him, Hearken not unto him, nor consent. Wherefore he said unto the messengers of Ben-hadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again. And Ben-hadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off. And it came to pass, when Ben-hadad heard this message, as he was drinking, he and the kings in the pavilions, that he said unto his servants, Set yourselves in array. And they set themselves in array against the city. And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD. And Ahab said, By whom? And he said, Thus saith the LORD, Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand. So these young men of the princes of the provinces came out of the city, and the army which followed them. And they slew every one his man: and the Syrians fled; and Israel pursued them: and Ben-hadad the king of Syria escaped on an horse with the horsemen. And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter. And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee. And it came to pass at the return of the year, that Ben-hadad numbered the Syrians, and went up to Aphek, to fight against Israel. And the children of Israel were numbered, and were all present, and went against them. And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day. And Ben-hadad's servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live. And he said, Is he yet alive? Go ye, bring him. Then Ben-hadad came forth to him; and he caused him to come up into the chariot. And Ben-hadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away. [Sidenote: I. Kings 21] And the LORD sent a prophet unto the king of Israel. And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. And the king of Israel went to his house heavy and displeased, and came to Samaria. CHAPTER 110 NABOTH'S VINEYARD AND it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. And Ahab spake unto Naboth, saying, Give me thy vineyard, that I may have it for a garden of herbs, because it is near unto my house: and I will give thee for it a better vineyard than it; or, if it seem good to thee, I will give thee the worth of it in money. And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee. And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down upon his bed, and turned away his face, and would eat no bread. But Jezebel his wife came to him, and said unto him, Why is thy spirit so sad, that thou eatest no bread? And he said unto her, Because I spake unto Naboth the Jezreelite, and said unto him, Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it: and he answered, I will not give thee my vineyard. And Jezebel his wife said unto him, Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite. So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, dwelling with Naboth, saying, Proclaim a fast, and set Naboth on high among the people: and set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and stone him, that he may die. [Sidenote: I. Kings 21] And the men of his city, even the elders and the nobles who were the inhabitants in his city, did as it was written in the letters which she had sent unto them. They proclaimed a fast, and set Naboth on high among the people. And there came in two men, children of Belial, and sat before him: and the men of Belial witnessed against him, even against Naboth, in the presence of the people, saying, Naboth did blaspheme God and the king. Then they carried him forth out of the city, and stoned him with stones, that he died. Then they sent to Jezebel, saying, Naboth is stoned, and is dead. And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead. And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. And the word of the LORD came to Elijah the Tishbite, saying, Arise, go down to meet Ahab king of Israel, which is in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to possess it. And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine. And Ahab said to Elijah, Hast thou found me, O mine enemy? And he answered, I have found thee: because thou hast sold thyself to work evil in the sight of the LORD. Behold, I will bring evil upon thee, and will take away thy posterity, and will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and made Israel to sin. And of Jezebel also spake the LORD, saying, The dogs shall eat Jezebel by the wall of Jezreel. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat. And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly. And the word of the LORD came to Elijah the Tishbite, saying, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house. CHAPTER 111 JEHOSHAPHAT, KING OF JUDAH AND they continued three years without war between Syria and Israel. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is our's, and we be still, and take it not out of the hand of the king of Syria? And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day. Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver it into the hand of the king. And Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him? And the king of Israel said unto Jehoshaphat, There is yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so. Then the king of Israel called an officer, and said, Hasten hither Micaiah the son of Imlah. So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver it into the hand of the king. And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace. And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil? And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace. And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you. [Sidenote: I. Kings 22] So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle. But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it is the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out. And it came to pass, when the captains of the chariots perceived that it was not the king of Israel, that they turned back from pursuing him. And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded. And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot. And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country. So the king died, and was brought to Samaria; and they buried the king in Samaria. And one washed the chariot in the pool of Samaria; and the dogs licked up his blood; according unto the word of the LORD which he spake. So Ahab slept with his fathers; and Ahaziah his son reigned in his stead. [Sidenote: I. Kings 22] Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his stead. CHAPTER 112 AHAZIAH, KING OF ISRAEL AHAZIAH the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: for he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done. Then Moab rebelled against Israel after the death of Ahab. And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of Baal-zebub the god of Ekron whether I shall recover of this disease. But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal-zebub the god of Ekron? Now therefore thus saith the LORD, Thou shalt not come down from that bed on which thou art gone up, but shalt surely die. And Elijah departed. So he died according to the word of the LORD which Elijah had spoken. And Jehoram reigned in his stead. CHAPTER 113 ELIJAH TAKEN UP TO HEAVEN AND it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from Gilgal. And fifty men of the sons of the prophets went, and stood to view afar off: and they two stood by Jordan. And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, My father, my father, the chariot of Israel, and the horsemen thereof. And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan; and he took the mantle of Elijah that fell from him, and smote the waters, and said, Where is the LORD God of Elijah? and when he also had smitten the waters, they parted hither and thither: and Elisha went over. And when the sons of the prophets which were to view at Jericho saw him, they said, The spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him. And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, Ye shall not send. And when they urged him till he was ashamed, he said, Send. They sent therefore fifty men; and they sought three days, but found him not. And when they came again to him, (for he tarried at Jericho,) he said unto them, Did I not say unto you, Go not? [Sidenote: II. Kings 2] And the men of the city said unto Elisha, Behold, I pray thee, the situation of this city is pleasant, as my lord seeth: but the water is naught, and the ground barren. And he said, Bring me a new cruse, and put salt therein. And they brought it to him. And he went forth unto the spring of the waters, and cast the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren land. So the waters were healed unto this day, according to the saying of Elisha which he spake. And he went up from thence unto Beth-el: and as he was going up by the way, there came forth little children out of the city, and mocked him, and said unto him, Go up, thou bald head; go up, thou bald head. And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them. And he went from thence to mount Carmel, and from thence he returned to Samaria. CHAPTER 114 WAR WITH THE MOABITES [Sidenote: II. Kings 3] NOW Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. And he wrought evil in the sight of the LORD; but not like his father, and like his mother: for he put away the image of Baal that his father had made. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom. And Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. And king Jehoram went out of Samaria the same time, and numbered all Israel. And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: I am as thou art, my people as thy people, and my horses as thy horses. And he said, Which way shall we go up? And he answered, The way through the wilderness of Edom. So the king of Israel went, and the king of Judah, and the king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them. And the king of Israel said, Alas! that the LORD hath called these three kings together, to deliver them into the hand of Moab! But Jehoshaphat said, Is there not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here is Elisha the son of Shaphat, which poured water on the hands of Elijah. And Jehoshaphat said, The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab. And Elisha said, As the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. But now bring me a minstrel. And it came to pass, when the minstrel played, that the hand of the LORD came upon him. And he said, Thus saith the LORD, Make this valley full of ditches. For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts. And this is but a light thing in the sight of the LORD: he will deliver the Moabites also into your hand. And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and mar every good piece of land with stones. And it came to pass in the morning, when the meat offering was offered, that, behold, there came water by the way of Edom, and the country was filled with water. And when all the Moabites heard that the kings were come up to fight against them, they gathered all that were able to put on armour, and upward, and stood in the border. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water on the other side as red as blood: and they said, This is blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil. And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they went forward smiting the Moabites, even in their country. And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in Kir-haraseth left they the stones thereof; howbeit the slingers went about it, and smote it. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew swords, to break through even unto the king of Edom: but they could not. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to their own land. CHAPTER 115 THE WIDOW'S OIL--THE SHUNAMMITE [Sidenote: II. Kings 4] NOW there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did fear the LORD: and the creditor is come to take unto him my two sons to be bondmen. And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a pot of oil. Then he said, Go, borrow thee vessels abroad of all thy neighbours, even empty vessels; borrow not a few. And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into all those vessels, and thou shalt set aside that which is full. So she went from him, and shut the door upon her and upon her sons, who brought the vessels to her; and she poured out. And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, There is not a vessel more. And the oil stayed. Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest. [Sidenote: II. Kings 4] And it fell on a day, that Elisha passed to Shunem, where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread. And she said unto her husband, Behold now, I perceive that this is an holy man of God, which passeth by us continually. Let us make a little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither. And it fell on a day, that he came thither, and he turned into the chamber, and lay there. And he said to Gehazi his servant, Call this Shunammite. And when he had called her, she stood before him. And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I dwell among mine own people. And he said, What then is to be done for her? And Gehazi answered, Verily she hath no child, and her husband is old. And he said, Call her. And when he had called her, she stood in the door. And he said, About this season, according to the time of life, thou shalt embrace a son. And she said, Nay, my lord, thou man of God, do not lie unto thine handmaid. And the woman bare a son at that season that Elisha had said unto her. And when the child was grown, it fell on a day, that he went out to his father to the reapers. And he said unto his father, My head, my head. And he said to a lad, Carry him to his mother. And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. And she went up, and laid him on the bed of the man of God, and shut the door upon him, and went out. And she called unto her husband, and said, Send me, I pray thee, one of the young men, and one of the asses, that I may run to the man of God, and come again. And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath. And she said, It shall be well. Then she saddled an ass, and said to her servant, Drive, and go forward; slack not thy riding for me, except I bid thee. So she went and came unto the man of God to mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, Behold, yonder is that Shunammite: run now, I pray thee, to meet her, and say unto her, Is it well with thee? is it well with thy husband? is it well with the child? And she answered, It is well. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul is vexed within her: and the LORD hath hid it from me, and hath not told me. Then she said, Did I desire a son of my lord? did I not say, Do not deceive me? Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child. And the mother of the child said, As the LORD liveth, and as thy soul liveth, I will not leave thee. And he arose, and followed her. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he went again to meet him, and told him, saying, The child is not awaked. And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door upon them twain, and prayed unto the LORD. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm. Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. And he called Gehazi, and said, Call this Shunammite. So he called her. And when she was come in unto him, he said, Take up thy son. Then she went in, and fell at his feet, and bowed herself to the ground, and took up her son, and went out. CHAPTER 116 NAAMAN HEALED--THE IRON SWIMS NOW Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given deliverance unto Syria: he was also a mighty man in valour, but he was a leper. And the Syrians had gone out by companies, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. And she said unto her mistress, Would God my lord were with the prophet that is in Samaria! for he would recover him of his leprosy. And one went in, and told his lord, saying, Thus and thus said the maid that is of the land of Israel. And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. And he brought the letter to the king of Israel, saying, Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosy. And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, Am I God, to kill and to make alive, that this man doth send unto me to recover a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me. [Sidenote: II. Kings 5] And it was so, when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel. So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean. But Naaman was wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper. Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean? So he turned and went away in a rage. And his servants came near, and spake unto him, and said, My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, Wash, and be clean? Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean. [Sidenote: II. Kings 6] And he returned to the man of God, he and all his company, and came, and stood before him: and he said, Behold, now I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a blessing of thy servant. But he said, As the LORD liveth, before whom I stand, I will receive none. And he urged him to take it; but he refused. And Naaman said, Shall there not then, I pray thee, be given to thy servant two mules' burden of earth? for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but unto the LORD. In this thing the LORD pardon thy servant, that when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, the LORD pardon thy servant in this thing. And he said unto him, Go in peace. So he departed from him a little way. But Gehazi, the servant of Elisha the man of God, said, Behold, my master hath spared Naaman this Syrian, in not receiving at his hands that which he brought: but, as the LORD liveth, I will run after him, and take somewhat of him. So Gehazi followed after Naaman. And when Naaman saw him running after him, he lighted down from the chariot to meet him, and said, Is all well? And he said, All is well. My master hath sent me, saying, Behold, even now there be come to me from mount Ephraim two young men of the sons of the prophets: give them, I pray thee, a talent of silver, and two changes of garments. And Naaman said, Be content, take two talents. And he urged him, and bound two talents of silver in two bags, with two changes of garments, and laid them upon two of his servants; and they bare them before him. And when he came to the tower, he took them from their hand, and bestowed them in the house: and he let the men go, and they departed. But he went in, and stood before his master. And Elisha said unto him, Whence comest thou, Gehazi? And he said, Thy servant went no whither. And he said unto him, Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants? The leprosy therefore of Naaman shall cleave unto thee, and unto thy seed for ever. And he went out from his presence a leper as white as snow. And the sons of the prophets said unto Elisha, Behold now, the place where we dwell with thee is too strait for us. Let us go, we pray thee, unto Jordan, and take thence every man a beam, and let us make us a place there, where we may dwell. And he answered, Go ye. And one said, Be content, I pray thee, and go with thy servants. And he answered, I will go. So he went with them. And when they came to Jordan, they cut down wood. But as one was felling a beam, the ax head fell into the water: and he cried, and said, Alas, master! for it was borrowed. And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither; and the iron did swim. Therefore said he, Take it up to thee. And he put out his hand, and took it. CHAPTER 117 BEN-HADAD, KING OF SYRIA, MAKES WAR ON ISRAEL THEN the king of Syria warred against Israel, and took counsel with his servants, saying, In such and such a place shall be my camp. And the man of God sent unto the king of Israel, saying, Beware that thou pass not such a place; for thither the Syrians are come down. And the king of Israel sent to the place which the man of God told him and warned him of, and saved himself there, not once nor twice. Therefore the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said unto them, Will ye not shew me which of us is for the king of Israel? And one of his servants said, None, my lord, O king: but Elisha, the prophet that is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber. [Sidenote: II. Kings 6] And he said, Go and spy where he is, that I may send and fetch him. And it was told him, saying, Behold, he is in Dothan. Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. And when the servant of the man of God was risen early, and gone forth, behold, an host compassed the city both with horses and chariots. And his servant said unto him, Alas, my master! how shall we do? And he answered, Fear not: for they that be with us are more than they that be with them. And Elisha prayed, and said, LORD, I pray thee, open his eyes, that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. And when they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha. And Elisha said unto them, This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek. But he led them to Samaria. And it came to pass, when they were come into Samaria, that Elisha said, LORD, open the eyes of these men, that they may see. And the LORD opened their eyes, and they saw; and, behold, they were in the midst of Samaria. And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? shall I smite them? And he answered, Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master. And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. [Sidenote: II. Kings 7] And it came to pass after this, that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria. And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was sold for fourscore pieces of silver. Then said the king, God do so and more also to me, if the head of Elisha the son of Shaphat shall stand on him this day. But Elisha sat in his house, and the elders sat with him; and the king sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: is not the sound of his master's feet behind him? And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil is of the LORD; what should I wait for the LORD any longer? Then Elisha said, Hear ye the word of the LORD; Thus saith the LORD, To morrow about this time shall a measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria. Then a lord on whose hand the king leaned answered the man of God, and said, Behold, if the LORD would make windows in heaven, might this thing be? And he said, Behold, thou shalt see it with thine eyes, but shalt not eat thereof. And there were four leprous men at the entering in of the gate: and they said one to another, Why sit we here until we die? If we say, We will enter into the city, then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us fall unto the host of the Syrians: if they save us alive, we shall live; and if they kill us, we shall but die. And they rose up in the twilight, to go unto the camp of the Syrians: and when they were come to the uttermost part of the camp of Syria, behold, there was no man there. For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us. Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. And when these lepers came to the uttermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and came again, and entered into another tent, and carried thence also, and went and hid it. Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king's household. So they came and called unto the porter of the city: and they told them, saying, We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but horses tied, and asses tied, and the tents as they were. And he called the porters; and they told it to the king's house within. And the king arose in the night, and said unto his servants, I will now shew you what the Syrians have done to us. They know that we be hungry; therefore are they gone out of the camp to hide themselves in the field, saying, When they come out of the city, we shall catch them alive, and get into the city. And one of his servants answered and said, Let some take, I pray thee, five of the horses that remain, which are left in the city, (behold, they are as all the multitude of Israel that are left in it: behold, I say, they are even as all the multitude of the Israelites that are consumed:) and let us send and see. They took therefore two chariot horses; and the king sent after the host of the Syrians, saying, Go and see. And they went after them unto Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. And the people went out, and spoiled the tents of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the LORD. And the king appointed the lord on whose hand he leaned to have the charge of the gate: and the people trode upon him in the gate, and he died, as the man of God had said, who spake when the king came down to him. [Sidenote: II. Kings 8] And Elisha came to Damascus; and Ben-hadad the king of Syria was sick; and it was told him, saying, The man of God is come hither. And the king said unto Hazael, Take a present in thine hand, and go, meet the man of God, and enquire of the LORD by him, saying, Shall I recover of this disease? So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the LORD hath shewed me that he shall surely die. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. And Hazael said, Why weepeth my lord? And he answered, Because I know the evil that thou wilt do unto the children of Israel: their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children. And Hazael said, But what, is thy servant a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou shalt be king over Syria. So he departed from Elisha, and came to his master; who said to him, What said Elisha to thee? And he answered, He told me that thou shouldest surely recover. And it came to pass on the morrow, that he took a thick cloth, and dipped it in water, and spread it on his face, so that he died: and Hazael reigned in his stead. CHAPTER 118 JEHU EXECUTES JUDGMENT ON THE HOUSE OF AHAB [Sidenote: II. Kings 8] IN the fifth year of Joram the son of Ahab king of Israel, Jehoram the son of Jehoshaphat king of Judah began to reign. Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and slew all his brethren with the sword, and divers also of the princes of Israel. And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to wife: and he wrought that which was evil in the eyes of the LORD. Howbeit the LORD would not destroy the house of David, because of the covenant that he had made with David, and as he promised to give a light to him and to his sons for ever. And there came a writing to him from Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah, but hast walked in the way of the kings of Israel, and also hast slain thy brethren of thy father's house, which were better than thyself: behold, with a great plague will the LORD smite thy people, and thy children, and thy wives, and all thy goods. And after all this the LORD smote him with an incurable disease: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers. Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings. And Ahaziah his son reigned in his stead. Two and twenty years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem. And he walked in the way of the house of Ahab, and did evil in the sight of the LORD, as did the house of Ahab: for he was the son in law of the house of Ahab. And he went with Joram the son of Ahab to the war against Hazael king of Syria in Ramoth-gilead; and the Syrians wounded Joram. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick. And Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, and take this box of oil in thine hand, and go to Ramoth-gilead: and when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber; then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not. So the young man went to Ramoth-gilead. And when he came, behold, the captains of the host were sitting; and he said, I have an errand to thee, O captain. And Jehu said, Unto which of all us? And he said, To thee, O captain. And he arose, and went into the house; and he poured the oil on his head, and said unto him, Thus saith the LORD God of Israel, I have anointed thee king over the people of the LORD, even over Israel. And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the LORD, at the hand of Jezebel. And the dogs shall eat Jezebel in the portion of Jezreel, and there shall be none to bury her. And he opened the door, and fled. [Sidenote: II. Kings 9] Then Jehu came forth to the servants of his lord: and one said unto him, Is all well? wherefore came this mad fellow to thee? And he said unto them, Ye know the man, and his communication. And they said, It is false; tell us now. And he said, Thus and thus spake he to me, saying, Thus saith the LORD, I have anointed thee king over Israel. Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew with trumpets, saying, Jehu is king. And Jehu said, If it be your minds, then let none go forth nor escape out of the city to go to tell it in Jezreel. So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram. And there stood a watchman on the tower in Jezreel, and he spied the company of Jehu as he came, and said, I see a company. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace? So there went one on horseback to meet him, and said, Thus saith the king, Is it peace? And Jehu said, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, The messenger came to them, but he cometh not again. Then he sent out a second on horseback, which came to them, and said, Thus saith the king, Is it peace? And Jehu answered, What hast thou to do with peace? turn thee behind me. And the watchman told, saying, He came even unto them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously. And Joram said, Make ready. And his chariot was made ready. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out against Jehu, and met him in the portion of Naboth the Jezreelite. And it came to pass, when Joram saw Jehu, that he said, Is it peace, Jehu? And he answered, What peace, so long as the sins of thy mother Jezebel and her witchcrafts are so many? And Joram turned his hands, and fled, and said to Ahaziah, There is treachery, O Ahaziah. And Jehu drew a bow with his full strength, and smote Jehoram between his arms, and the arrow went out at his heart, and he sunk down in his chariot. Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember how that, when I and thou rode together after Ahab his father, the LORD laid this burden upon him; surely I have seen yesterday the blood of Naboth, and the blood of his sons, saith the LORD; and I will requite thee in this plat, saith the LORD. Now therefore take and cast him into the plat of ground, according to the word of the LORD. [Sidenote: II. Kings 11] But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, Smite him also in the chariot. And they did so at the going up to Gur, which is by Ibleam. And he fled to Megiddo, and died there. And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre with his fathers in the city of David. And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her face, and tired her head, and looked out at a window. And as Jehu entered in at the gate, she said, Had Zimri peace, who slew his master? And he lifted up his face to the window, and said, Who is on my side? who? And there looked out to him two or three officers. And he said, Throw her down. So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trode her under foot. And when he was come in, he did eat and drink, and said, Go, see now this cursed woman, and bury her: for she is a king's daughter. And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her hands. Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel: and the carcase of Jezebel shall be as dung upon the face of the field in the portion of Jezreel; so that they shall not say, This is Jezebel. So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests, until he left him none remaining. And they brought forth the images out of the house of Baal, and burned them. And they brake down the image of Baal, and brake down the house of Baal, and made it a draught house unto this day. Thus Jehu destroyed Baal out of Israel. But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin. In those days the LORD began to cut Israel short: and Hazael smote them in all the coasts of Israel. And Jehu slept with his fathers: and they buried him in Samaria. And Jehoahaz his son reigned in his stead. And the time that Jehu reigned over Israel in Samaria was twenty and eight years. CHAPTER 119 JOASH, KING OF JUDAH WHEN Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the seed royal. But Jehosheba, the daughter of king Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him from among the king's sons which were slain; and they hid him, even him and his nurse, in the bedchamber from Athaliah, so that he was not slain. And he was with her hid in the house of the LORD six years. And Athaliah did reign over the land. And the seventh year Jehoiada sent and fetched the rulers over hundreds, with the captains and the guard, and brought them to him into the house of the LORD, and made a covenant with them, and took an oath of them in the house of the LORD, and shewed them the king's son. And the captains over the hundreds did according to all things that Jehoiada the priest commanded. And to the captains over hundreds did the priest give king David's spears and shields, that were in the temple of the LORD. And the guard stood, every man with his weapons in his hand, round about the king, from the right corner of the temple to the left corner of the temple, along by the altar and the temple. And he brought forth the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, God save the king. And when Athaliah heard the noise of the guard and of the people, she came to the people into the temple of the LORD. And when she looked, behold, the king stood by a pillar, as the manner was, and the princes and the trumpeters by the king, and all the people of the land rejoiced, and blew with trumpets: and Athaliah rent her clothes, and cried, Treason, Treason. But Jehoiada the priest commanded the captains of the hundreds, the officers of the host, and said unto them, Have her forth without the ranges: and him that followeth her kill with the sword. For the priest had said, Let her not be slain in the house of the LORD. And they laid hands on her; and she went by the way by which the horses came into the king's house: and there was she slain. [Sidenote: II. Kings 12] And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD'S people; between the king also and the people. And all the people of the land went into the house of Baal, and brake it down; his altars and his images brake they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the LORD. And he took the rulers over hundreds, and the captains, and the guard, and all the people of the land; and they brought down the king from the house of the LORD, and came by the way of the gate of the guard to the king's house. And he sat on the throne of the kings. And all the people of the land rejoiced, and the city was in quiet. Seven years old was Joash when he began to reign. In the seventh year of Jehu Joash began to reign; and forty years reigned he in Jerusalem, and did that which was right in the sight of the LORD all his days wherein Jehoiada the priest instructed him. But Jehoiada waxed old, and was full of days when he died; an hundred and thirty years old was he when he died. And they buried him in the city of David among the kings, because he had done good in Israel, both toward God, and toward his house. Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them. And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass. And the Spirit of God came upon Zechariah the son of Jehoiada the priest, which stood above the people, and said unto them, Thus saith God, Why transgress ye the commandments of the LORD, that ye cannot prosper? because ye have forsaken the LORD, he hath also forsaken you. And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the LORD. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, The LORD look upon it, and require it. [Sidenote: II. Kings 13] And it came to pass at the end of the year, that the host of Syria came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them unto the king of Damascus. For the army of the Syrians came with a small company of men, and the LORD delivered a very great host into their hand, because they had forsaken the LORD God of their fathers. So they executed judgment against Joash. And when they were departed from him, (for they left him in great diseases,) his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchres of the kings. And Amaziah his son reigned in his stead. CHAPTER 120 DEATH OF ELISHA IN the three and twentieth year of Joash the son of Ahaziah king of Judah Jehoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years. And he did that which was evil in the sight of the LORD. And the anger of the LORD was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, all their days. And Jehoahaz besought the LORD, and the LORD hearkened unto him: for he saw the oppression of Israel, because the king of Syria oppressed them. (And the LORD gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime. Nevertheless they departed not from the sins of the house of Jeroboam, who made Israel sin, but walked therein: and there remained the grove also in Samaria.) Neither did he leave of the people to Jehoahaz but fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria had destroyed them, and had made them like the dust by threshing. And Jehoahaz slept with his fathers; and they buried him in Samaria: and Joash his son reigned in his stead. Now Elisha was fallen sick of his sickness whereof he died. And Joash the king of Israel came down unto him, and wept over his face, and said, O my father, my father, the chariot of Israel, and the horsemen thereof. And Elisha said unto him, Take bow and arrows. And he took unto him bow and arrows. And he said to the king of Israel, Put thine hand upon the bow. And he put his hand upon it: and Elisha put his hands upon the king's hands. And he said, Open the window eastward. And he opened it. Then Elisha said, Shoot. And he shot. And he said, The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them. And he said, Take the arrows. And he took them. And he said unto the king of Israel, Smite upon the ground. And he smote thrice, and stayed. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice. And Elisha died, and they buried him. And the bands of the Moabites invaded the land at the coming in of the year. And it came to pass, as they were burying a man, that, behold, they spied a band of men; and they cast the man into the sepulchre of Elisha: and when the man was let down, and touched the bones of Elisha, he revived, and stood up on his feet. CHAPTER 121 JOASH AND AMAZIAH [Sidenote: II. Kings 14] IN the second year of Joash king of Israel reigned Amaziah king of Judah. And he did that which was right in the sight of the LORD. And it came to pass, as soon as the kingdom was confirmed in his hand, that he slew his servants which had slain the king his father. But the children of the murderers he slew not: according unto that which is written in the book of the law of Moses, wherein the LORD commanded, saying, The fathers shall not be put to death for the children, nor the children be put to death for the fathers; but every man shall be put to death for his own sin. Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us see one another in the face. And Joash king of Israel sent to Amaziah king of Judah, saying, The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, Give thy daughter to my son to wife: and there passed by a wild beast that was in Lebanon, and trode down the thistle. So Joash the king of Israel went up; and Judah was put to the worse before Israel, and they fled every man to his tent. And Joash the king of Israel took Amaziah king of Judah, the son of Joash, the son of Jehoahaz, at Beth-shemesh, and brought him to Jerusalem, and brake down the wall of Jerusalem from the gate of Ephraim to the corner gate, four hundred cubits. And Joash slept with his fathers, and was buried in Samaria with the kings of Israel; and Jeroboam his son reigned in his stead. And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years. Now they made a conspiracy against him in Jerusalem: and he fled to Lachish; but they sent after him to Lachish, and slew him there. And they brought him on horses: and he was buried at Jerusalem with his fathers in the city of David. And all the people of Judah took Azariah, which was sixteen years old, and made him king instead of his father Amaziah. And Azariah, who was also called Uzziah, reigned over Judah fifty and two years, and he did that which was right in the sight of the LORD. But the kings of Israel were evil kings: Jeroboam and Zachariah his son, and Shallum and Menahem and Pekahiah. In the two and fiftieth year of Azariah king of Judah Pekah the son of Remaliah conspired against Pekahiah, and killed him, and reigned in his stead. And he did that which was evil in the sight of the LORD. In the days of Pekah came Tiglath-pileser king of Assyria, and took all the land of Naphtali, and carried them captive to Assyria. And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead. [Sidenote: II. Kings 15] In the second year of Pekah the son of Remaliah king of Israel began Jotham the son of Uzziah king of Judah to reign. Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. He fought also with the king of the Ammonites, and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. So much did the children of Ammon pay unto him, both the second year, and the third. So Jotham became mighty, because he prepared his ways before the LORD his God. And Jotham slept with his fathers, and they buried him in the city of David: and Ahaz his son reigned in his stead. Ahaz was twenty years old when he began to reign, and he reigned sixteen years in Jerusalem: but he did not that which was right in the sight of the LORD, like David his father: for he walked in the ways of the kings of Israel, and made also molten images for Baalim. Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter. And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria. For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD. And Tiglath-pileser king of Assyria came unto him, and distressed him, but strengthened him not. For Ahaz took away a portion out of the house of the LORD, and out of the house of the king, and of the princes, and gave it unto the king of Assyria: but he helped him not. And in the time of his distress did he trespass yet more against the LORD: this is that king Ahaz. For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me. But they were the ruin of him, and of all Israel. And Ahaz slept with his fathers, and they buried him in the city, even in Jerusalem: but they brought him not into the sepulchres of the kings of Israel: and Hezekiah his son reigned in his stead. CHAPTER 122 ISRAEL CARRIED AWAY CAPTIVE INTO ASSYRIA IN the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel nine years. And he did that which was evil in the sight of the LORD. Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and gave him presents. And the king of Assyria found conspiracy in Hoshea: for he had sent messengers to So king of Egypt, and brought no present to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. In the ninth year of Hoshea the king of Assyria took Samaria, and carried Israel away into Assyria, and placed them in Halah and in Habor by the river of Gozan, and in the cities of the Medes. For so it was, that the children of Israel had sinned against the LORD their God, which had brought them up out of the land of Egypt, from under the hand of Pharaoh king of Egypt, and had feared other gods. Yet the LORD testified against Israel, and against Judah, by all the prophets, and by all the seers, saying, Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets. Notwithstanding they would not hear, but hardened their necks, like to the neck of their fathers, that did not believe in the LORD their God. And they left all the commandments of the LORD their God, and made them molten images, even two calves, and made a grove, and worshipped all the host of heaven, and served Baal. And they caused their sons and their daughters to pass through the fire, and used divination and enchantments, and sold themselves to do evil in the sight of the LORD, to provoke him to anger. Therefore the LORD was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. Also Judah kept not the commandments of the LORD their God, but walked in the statutes of Israel which they made. And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight, as he had said by all his servants the prophets. So was Israel carried away out of their own land to Assyria unto this day. And the king of Assyria brought people from his own country, and placed them in the cities of Samaria instead of the children of Israel: and they possessed Samaria, and dwelt in the cities thereof. [Sidenote: II. Kings 17] CHAPTER 123 SENNACHERIB INVADES THE LAND [Sidenote: II. Kings 18] NOW it came to pass in the third year of Hoshea son of Elah king of Israel, that Hezekiah the son of Ahaz king of Judah began to reign. And he did that which was right in the sight of the LORD, according to all that David his father did. He removed the high places, and brake the images, and cut down the groves, and brake in pieces the brasen serpent that Moses had made: for unto those days the children of Israel did burn incense to it: and he called it Nehushtan. He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him. For he clave to the LORD, and departed not from following him, but kept his commandments, which the LORD commanded Moses. And the LORD was with him; and he prospered whithersoever he went forth: and he rebelled against the king of Assyria, and served him not. And when Hezekiah saw that Sennacherib was come, and that he was purposed to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city: and they did help him. So there was gathered much people together, who stopped all the fountains, and the brook that ran through the midst of the land, saying, Why should the kings of Assyria come, and find much water? Also he strengthened himself, and built up all the wall that was broken, and raised it up to the towers, and another wall without, and repaired Millo in the city of David, and made darts and shields in abundance. And he set captains of war over the people, and gathered them together to him in the street of the gate of the city, and spake comfortably to them, saying, Be strong and courageous, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there be more with us than with him: with him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah. After this did Sennacherib king of Assyria send his servants to Jerusalem, unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying, Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide in the siege in Jerusalem? Doth not Hezekiah persuade you to give over yourselves to die by famine and by thirst, saying, The LORD our God shall deliver us out of the hand of the king of Assyria? Know ye not what I and my fathers have done unto all the people of other lands? were the gods of the nations of those lands any ways able to deliver their lands out of mine hand? Who was there among all the gods of those nations that could deliver his people out of mine hand, that your God should be able to deliver you out of mine hand? Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither yet believe him: for no god of any nation or kingdom was able to deliver his people out of mine hand, and out of the hand of my fathers: how much less shall your God deliver you out of mine hand? And his servants spake yet more against the LORD God, and against his servant Hezekiah. He wrote also letters to rail on the LORD God of Israel, and to speak against him. Then they cried with a loud voice in the Jews' speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city. And they spake against the God of Jerusalem, as against the gods of the people of the earth, which were the work of the hands of man. And for this cause Hezekiah the king, and the prophet Isaiah the son of Amoz, prayed and cried to heaven. And Hezekiah received the letter of the hand of the messengers, and read it: and Hezekiah went up into the house of the LORD, and spread it before the LORD. And Hezekiah prayed before the LORD, and said, O LORD God of Israel, which dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. LORD, bow down thine ear, and hear: open, LORD, thine eyes, and see: and hear the words of Sennacherib, which hath sent him to reproach the living God. Of a truth, LORD, the kings of Assyria have destroyed the nations and their lands, and have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only. [Sidenote: II. Kings 20] Then Isaiah the son of Amoz sent to Hezekiah, saying, Thus saith the LORD God of Israel, That which thou hast prayed to me against Sennacherib king of Assyria I have heard. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. For I will defend this city, to save it, for mine own sake, and for my servant David's sake. And it came to pass that night, that the angel of the LORD went out, and smote in the camp of the Assyrians an hundred fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, that two of his sons smote him with the sword. And Esarhaddon his son reigned in his stead. CHAPTER 124 HEZEKIAH'S SICKNESS IN those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live. Then he turned his face to the wall, and prayed unto the LORD, saying, I beseech thee, O LORD, remember now how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. [Sidenote: II. Chronicles 33] And it came to pass, afore Isaiah was gone out into the middle court, that the word of the LORD came to him, saying, Turn again, and tell Hezekiah the captain of my people, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will heal thee: on the third day thou shalt go up unto the house of the LORD. And I will add unto thy days fifteen years; and I will deliver thee and this city out of the hand of the king of Assyria; and I will defend this city for mine own sake, and for my servant David's sake. And Isaiah said, Take a lump of figs. And they took and laid it on the boil, and he recovered. And Hezekiah said unto Isaiah, What shall be the sign that the LORD will heal me, and that I shall go up into the house of the LORD the third day? And Isaiah said, This sign shalt thou have of the LORD, that the LORD will do the thing that he hath spoken: shall the shadow go forward ten degrees, or go back ten degrees? And Hezekiah answered, It is a light thing for the shadow to go down ten degrees: nay, but let the shadow return backward ten degrees. And Isaiah the prophet cried unto the LORD: and he brought the shadow ten degrees backward, by which it had gone down in the dial of Ahaz. At that time Berodach-baladan, king of Babylon, sent letters and a present unto Hezekiah: for he had heard that Hezekiah had been sick. And Hezekiah hearkened unto them, and shewed them all the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country, even from Babylon. And he said, What have they seen in thine house? And Hezekiah answered, All the things that are in mine house have they seen: there is nothing among my treasures that I have not shewed them. And Isaiah said unto Hezekiah, Hear the word of the LORD. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon: nothing shall be left, saith the LORD. And Hezekiah slept with his fathers: and Manasseh his son reigned in his stead. CHAPTER 125 MANASSEH, AMON, AND JOSIAH [Sidenote: II. Chronicles 34] MANASSEH was twelve years old when he began to reign, and he reigned fifty and five years in Jerusalem: but did that which was evil in the sight of the LORD, like unto the abominations of the heathen, whom the LORD had cast out before the children of Israel. For he built again the high places which Hezekiah his father had broken down, and he reared up altars for Baalim, and made groves, and worshipped all the host of heaven, and served them. And he set a carved image, the idol which he had made, in the house of God, of which God had said to David and to Solomon his son, In this house, and in Jerusalem, which I have chosen before all the tribes of Israel, will I put my name for ever. So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the LORD had destroyed before the children of Israel. And the LORD spake to Manasseh, and to his people: but they would not hearken. Wherefore the LORD brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the LORD his God, and humbled himself greatly before the God of his fathers, and prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God. So Manasseh slept with his fathers, and they buried him in his own house: and Amon his son reigned in his stead. But he did that which was evil in the sight of the LORD, as did Manasseh his father; and humbled not himself before the LORD, as Manasseh his father had humbled himself; but Amon trespassed more and more. And his servants conspired against him, and slew him in his own house. But the people of the land slew all them that had conspired against king Amon; and the people of the land made Josiah his son king in his stead. Josiah was eight years old when he began to reign, and he reigned in Jerusalem one and thirty years. And he did that which was right in the sight of the LORD. For in the eighth year of his reign, while he was yet young, he began to seek after the God of David his father: and in the twelfth year he began to purge Judah and Jerusalem from the high places, and the groves, and the carved images, and the molten images. And they brake down the altars of Baalim in his presence; and the images, that were on high above them, he cut down; and the groves, and the carved images, and the molten images, he brake in pieces, and made dust of them, and strowed it upon the graves of them that had sacrificed unto them. And he burnt the bones of the priests upon their altars, and cleansed Judah and Jerusalem. And so did he in the cities of Manasseh, and Ephraim, and Simeon, even unto Naphtali. And when he had cut down all the idols throughout all the land of Israel, he returned to Jerusalem. [Sidenote: II. Chronicles 35] Now in the eighteenth year of his reign, when he had purged the land, and the house, he sent Shaphan and Maaseiah the governor of the city, and Joah the son of Joahaz the recorder, to repair the house of the LORD his God. And when they brought out the money that was brought into the house of the LORD, Hilkiah the priest found a book of the law of the LORD given by Moses. And Hilkiah delivered the book to Shaphan. Then Shaphan the scribe told the king, saying, Hilkiah the priest hath given me a book. And Shaphan read it before the king. And it came to pass, when the king had heard the words of the law, that he rent his clothes. And the king commanded, saying, Go, enquire of the LORD for me, and for them that are left in Israel and in Judah, concerning the words of the book that is found: for great is the wrath of the LORD that is poured out upon us, because our fathers have not kept the word of the LORD, to do after all that is written in this book. And Hilkiah, and they that the king had appointed, went to Huldah the prophetess; and they spake to her to that effect. And she answered them, Thus saith the LORD God of Israel, Tell ye the man that sent you to me, Thus saith the LORD, Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the curses that are written in the book which they have read before the king of Judah: because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the works of their hands; therefore my wrath shall be poured out upon this place, and shall not be quenched. And as for the king of Judah, who sent you to enquire of the LORD, so shall ye say unto him, Thus saith the LORD God of Israel concerning the words which thou hast heard; Because thine heart was tender, and thou didst humble thyself before God, when thou heardest his words against this place, and against the inhabitants thereof, and humbledst thyself before me, and didst rend thy clothes, and weep before me; I have even heard thee also, saith the LORD. Behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil that I will bring upon this place, and upon the inhabitants of the same. So they brought the king word again. [Sidenote: II. Chronicles 35] Then the king sent and gathered together all the elders of Judah and Jerusalem, and all the men of Judah, and the inhabitants of Jerusalem, and the priests, and the Levites, and all the people, great and small: and he read in their ears all the words of the book of the covenant that was found in the house of the LORD. And the king stood in his place, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and with all his soul, to perform the words of the covenant which are written in this book. And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers. And Josiah took away all the abominations out of all the countries that pertained to the children of Israel, and made all that were present in Israel to serve, even to serve the LORD their God. And all his days they departed not from following the LORD, the God of their fathers. Moreover Josiah kept a passover unto the LORD in Jerusalem: and they killed the passover on the fourteenth day of the first month. And he set the priests in their charges, and encouraged them to the service of the house of the LORD. And the children of Israel that were present kept the passover at that time, and the feast of unleavened bread seven days. And there was no passover like to that kept in Israel from the days of Samuel the prophet; neither did all the kings of Israel keep such a passover as Josiah kept, and the priests, and the Levites, and all Judah and Israel that were present, and the inhabitants of Jerusalem. [Sidenote: II. Chronicles 35] After all this, when Josiah had prepared the temple, Necho king of Egypt came up to fight against Charchemish by Euphrates: and Josiah went out against him. And the archers shot at king Josiah; and the king said to his servants, Have me away; for I am sore wounded. His servants therefore took him out of that chariot, and put him in the second chariot that he had; and they brought him to Jerusalem, and he died, and was buried in one of the sepulchres of his fathers. And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and the singing women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel: and, behold, they are written in the lamentations. [Illustration] [Illustration] BOOK XI--THE CAPTIVITY AND THE RETURN CHAPTER 126 THE BABYLONIAN CAPTIVITY THEN the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem. Jehoahaz was twenty and three years old when he began to reign, and he reigned three months in Jerusalem. And the king of Egypt put him down at Jerusalem, and condemned the land in an hundred talents of silver and a talent of gold. And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and turned his name to Jehoiakim; and took Jehoahaz, and carried him to Egypt. Jehoiakim was twenty and five years old when he began to reign, and he reigned eleven years in Jerusalem: and he did that which was evil in the sight of the LORD his God. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon. And Jehoiachin his son reigned in his stead. And Jehoiachin did that which was evil in the sight of the LORD. And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem. Zedekiah was one and twenty years old when he began to reign, and reigned eleven years in Jerusalem. And he did that which was evil in the sight of the LORD his God, and humbled not himself before Jeremiah the prophet speaking from the mouth of the LORD. And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the LORD God of Israel. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about. And the city was besieged unto the eleventh year of king Zedekiah. And on the ninth day of the fourth month the famine prevailed in the city, and there was no bread for the people of the land. And the city was broken up, and all the men of war fled by night by the way of the gate between two walls, which is by the king's garden: (now the Chaldees were against the city round about:) and the king went the way toward the plain. And the army of the Chaldees pursued after the king, and overtook him in the plains of Jericho: and all his army were scattered from him. So they took the king, and brought him up to the king of Babylon to Riblah; and they gave judgment upon him. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him with fetters of brass, and carried him to Babylon. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these Nebuchadnezzar brought to Babylon. And they burnt the house of God, and brake down the wall of Jerusalem, and burnt all the palaces thereof with fire, and destroyed all the goodly vessels thereof. And them that had escaped from the sword carried he away to Babylon; where they were servants to him and his sons until the reign of the kingdom of Persia: to fulfil the word of the LORD by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. CHAPTER 127 THE RETURN [Sidenote: Ezra 1] NOW in the first year of Cyrus king of Persia, that the word of the LORD by the mouth of Jeremiah might be fulfilled, the LORD stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying, Thus saith Cyrus king of Persia, The LORD God of heaven hath given me all the kingdoms of the earth; and he hath charged me to build him an house at Jerusalem, which is in Judah. Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem. Then rose up the chief of the fathers of Judah and Benjamin, and the priests, and the Levites, with all them whose spirit God had raised, to go up to build the house of the LORD which is in Jerusalem. And all they that were about them strengthened their hands with vessels of silver, with gold, with goods, and with beasts, and with precious things. Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods; even those did Cyrus king of Persia bring forth, and numbered them unto Sheshbazzar, the prince of Judah. [Sidenote: Ezra 3] Now the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city; the whole congregation together was forty and two thousand three hundred and threescore, beside their servants and their maids, of whom there were seven thousand three hundred thirty and seven: and there were among them two hundred singing men and singing women. Their horses were seven hundred thirty and six; their mules, two hundred forty and five; their camels, four hundred thirty and five; their asses, six thousand seven hundred and twenty. And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place: they gave after their ability unto the treasure of the work threescore and one thousand drams of gold, and five thousand pound of silver, and one hundred priests' garments. And when the seventh month was come, and the children of Israel were in the cities, the people gathered themselves together as one man to Jerusalem. Then stood up Jeshua the son of Jozadak, and his brethren the priests, and Zerubbabel the son of Shealtiel, and his brethren, and builded the altar of the God of Israel, to offer burnt offerings thereon, as it is written in the law of Moses the man of God. And they offered burnt offerings thereon unto the LORD, even burnt offerings morning and evening. CHAPTER 128 THE SECOND TEMPLE AND when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel. And they sang together by course in praising and giving thanks unto the LORD; because he is good, for his mercy endureth for ever toward Israel. And all the people shouted with a great shout, when they praised the LORD, because the foundation of the house of the LORD was laid. But many of the priests and Levites and chief of the fathers, who were ancient men, that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice; and many shouted aloud for joy: so that the people could not discern the noise of the shout of joy from the noise of the weeping of the people: for the people shouted with a loud shout, and the noise was heard afar off. Then the people of the land weakened the hands of the people of Judah, and troubled them in building. And Rehum the chancellor and Shimshai the scribe wrote a letter against Jerusalem to Artaxerxes the king of Persia in this sort: be it known unto the king, that this city is a rebellious city, and that they have moved sedition within the same of old time: for which cause was this city destroyed. Then sent the king an answer, saying, Give ye now commandment to cause these men to cease, and that this city be not builded, until another commandment shall be given from me. Then ceased the work of the house of God which is at Jerusalem. So it ceased unto the second year of the reign of Darius king of Persia. Then the prophets Haggai and Zechariah prophesied unto the Jews that were in Judah and Jerusalem in the name of the God of Israel. Then rose up Zerubbabel and Jeshua, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them. At the same time came to them Tatnai, governor on this side the river, and Shethar-boznai, and their companions, and said thus unto them, Who hath commanded you to build this house, and to make up this wall? But the eye of their God was upon the elders of the Jews, that they could not cause them to cease, till the matter came to Darius. Then Tatnai sent a letter unto Darius the king concerning this matter, wherein was written that the Jews had answered him, saying, In the first year of Cyrus the king of Babylon the same king Cyrus made a decree to build this house of God, and to take the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and carry them into the temple that is in Jerusalem, and let the house of God be builded in his place. [Sidenote: Ezra 5] Then Darius the king made a decree, and search was made in the house of the rolls, where the treasures were laid up in Babylon. And there was found a decree of Cyrus the king to build the house of God at Jerusalem, and also that the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place. Now therefore, wrote Darius, let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place. Moreover I make a decree what ye shall do to the elders of these Jews for the building of this house of God: that of the king's goods, even of the tribute beyond the river, forthwith expences be given unto these men, that they be not hindered. And that which they have need of, both young bullocks, and rams, and lambs, for the burnt offerings of the God of heaven, wheat, salt, wine, and oil, according to the appointment of the priests which are at Jerusalem, let it be given them day by day without fail: that they may offer sacrifices of sweet savours unto the God of heaven, and pray for the life of the king, and of his sons. Also I have made a decree, that whosoever shall alter this word, let timber be pulled down from his house, and being set up, let him be hanged thereon. And the God that hath caused his name to dwell there destroy all kings and people, that shall put to their hand to alter and to destroy this house of God which is at Jerusalem. I Darius have made a decree; let it be done with speed. [Sidenote: Ezra 7] Then Tatnai, Shethar-boznai, and their companions, according to that which Darius the king had sent, so they did speedily. And the elders of the Jews builded, and this house was finished in the sixth year of the reign of Darius the king. And the children of Israel, the priests, and the Levites, and the rest of the children of the captivity, kept the dedication of this house of God with joy: and they made an offering at the dedication of this house of God, and a sin offering for all Israel. And they set the priests in their divisions, and the Levites in their courses, for the service of God, which is at Jerusalem; as it is written in the book of Moses. And the children of the captivity kept the passover upon the fourteenth day of the first month. And the children of Israel kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel. CHAPTER 129 EZRA GOES UP FROM BABYLON NOW after these things, in the reign of Artaxerxes king of Persia, Ezra went up from Babylon; and he was a ready scribe in the law of Moses: and the king granted him all his request, according to the hand of the LORD his God upon him. Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest, the scribe, even a scribe of the words of the commandments of the LORD, and of his statutes to Israel. Artaxerxes, king of kings, unto Ezra the priest, a scribe of the law of the God of heaven, perfect peace. I make a decree, that all they of the people of Israel, and of his priests and Levites, in my realm, which are minded of their own freewill to go up to Jerusalem, go with thee. Forasmuch as thou art sent of the king, and of his seven counsellors, to enquire concerning Judah and Jerusalem, according to the law of thy God which is in thine hand; and to carry the silver and gold, which the king and his counsellors have freely offered unto the God of Israel, whose habitation is in Jerusalem, and all the silver and gold that thou canst find in all the province of Babylon, with the freewill offering of the people, and of the priests, offering willingly for the house of their God which is in Jerusalem: that thou mayest buy speedily with this money bullocks, rams, lambs, with their meat offerings and their drink offerings, and offer them upon the altar of the house of your God which is in Jerusalem. And whatsoever shall seem good to thee, and to thy brethren, to do with the rest of the silver and the gold, that do after the will of your God. The vessels also that are given thee for the service of the house of thy God, those deliver thou before the God of Jerusalem. And whatsoever more shall be needful for the house of thy God, which thou shalt have occasion to bestow, bestow it out of the king's treasure house. And I, even I Artaxerxes the king, do make a decree to all the treasurers which are beyond the river, that whatsoever Ezra the priest, the scribe of the law of the God of heaven, shall require of you, it be done speedily, unto an hundred talents of silver, and to an hundred measures of wheat, and to an hundred baths of wine, and to an hundred baths of oil, and salt without prescribing how much. Whatsoever is commanded by the God of heaven, let it be diligently done for the house of the God of heaven: for why should there be wrath against the realm of the king and his sons? Also we certify you, that touching any of the ministers of this house of God, it shall not be lawful to impose toll, tribute, or custom, upon them. And thou, Ezra, after the wisdom of thy God, that is in thine hand, set magistrates and judges, which may judge all the people that are beyond the river, all such as know the laws of thy God; and teach ye them that know them not. And whosoever will not do the law of thy God, and the law of the king, let judgment be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment. Blessed be the LORD God of our fathers, which hath put such a thing as this in the king's heart, to beautify the house of the LORD which is in Jerusalem: and hath extended mercy unto me before the king, and his counsellors, and before all the king's mighty princes. And I was strengthened as the hand of the LORD my God was upon me, and I gathered together out of Israel chief men to go up with me. And I gathered them together to the river that runneth to Ahava; and there abode we in tents three days. Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance. For I was ashamed to require of the king a band of soldiers and horsemen to help us against the enemy in the way: because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him; but his power and his wrath is against all them that forsake him. So we fasted and besought our God for this: and he was intreated of us. [Sidenote: Ezra 8] Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way. And we came to Jerusalem, and abode there three days. Now on the fourth day was the silver and the gold and the vessels weighed in the house of our God, by number and by weight of every one: and all the weight was written at that time. Also the children of those that had been carried away, which were come out of the captivity, offered burnt offerings unto the God of Israel. And they delivered the king's commissions unto the king's lieutenants, and to the governors on this side the river: and they furthered the people, and the house of God. CHAPTER 130 THE BUILDING OF JERUSALEM [Sidenote: Nehemiah 1] THE words of Nehemiah the son of Hachaliah. And it came to pass in the month Chisleu, in the twentieth year, as I was in Shushan the palace, that Hanani, one of my brethren, came, he and certain men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. And they said unto me, The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire. And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven, and said, I beseech thee, O LORD God of heaven, the great and terrible God, that keepeth covenant and mercy for them that love him and observe his commandments: let thine ear now be attentive, and thine eyes open, that thou mayest hear the prayer of thy servant, which I pray before thee now, day and night, for the children of Israel thy servants, and confess the sins of the children of Israel, which we have sinned against thee: both I and my father's house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. Remember, I beseech thee, the word that thou commandedst thy servant Moses, saying, If ye transgress, I will scatter you abroad among the nations: but if ye turn unto me, and keep my commandments, and do them; though there were of you cast out unto the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to set my name there. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man. For I was the king's cupbearer. And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, that wine was before him: and I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence. Wherefore the king said unto me, Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart. Then I was very sore afraid, and said unto the king, Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchres, lieth waste, and the gates thereof are consumed with fire? Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven. And I said unto the king, If it please the king, and if thy servant have found favour in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchres, that I may build it. And the king said unto me, (the queen also sitting by him,) For how long shall thy journey be? and when wilt thou return? So it pleased the king to send me; and I set him a time. Moreover I said unto the king, If it please the king, let letters be given me to the governors beyond the river, that they may convey me over till I come into Judah; and a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which appertained to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to the good hand of my God upon me. Then I came to the governors beyond the river, and gave them the king's letters. Now the king had sent captains of the army and horsemen with me. So I came to Jerusalem, and was there three days. And I arose in the night, I and some few men with me; neither told I any man what my God had put in my heart to do at Jerusalem: neither was there any beast with me, save the beast that I rode upon. And I went out by night by the gate of the valley, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work. Then said I unto them, Ye see the distress that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more a reproach. Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they strengthened their hands for this good work. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, What is this thing that ye do? will ye rebel against the king? Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build. [Sidenote: Nehemiah 4] But it came to pass, that when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. And he spake before his brethren and the army of Samaria, and said, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of the rubbish which are burned? Now Tobiah the Ammonite was by him, and he said, Even that which they build, if a fox go up, he shall even break down their stone wall. Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey in the land of captivity: and cover not their iniquity, and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders. So built we the wall; and all the wall was joined together unto the half thereof: for the people had a mind to work. But it came to pass, that when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the walls of Jerusalem were made up, and that the breaches began to be stopped, then they were very wroth, and conspired all of them together to come and to fight against Jerusalem, and to hinder it. Nevertheless we made our prayer unto our God, and set a watch against them day and night, because of them. And Judah said, The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall. And our adversaries said, They shall not know, neither see, till we come in the midst among them, and slay them, and cause the work to cease. And it came to pass, that when the Jews which dwelt by them came, they said unto us ten times, From all places whence ye shall return unto us they will be upon you. [Sidenote: Nehemiah 6] Therefore set I in the lower places behind the wall, and on the higher places, I even set the people after their families with their swords, their spears, and their bows. And I looked, and rose up, and said unto the nobles, and to the rulers, and to the rest of the people, Be not ye afraid of them: remember the Lord, which is great and terrible, and fight for your brethren, your sons, and your daughters, your wives, and your houses. And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work. And it came to pass from that time forth, that the half of my servants wrought in the work, and the other half of them held both the spears, the shields, and the bows, and the habergeons; and the rulers were behind all the house of Judah. They which builded on the wall, and they that bare burdens, with those that laded, every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, and so builded. And he that sounded the trumpet was by me. And I said unto the nobles, and to the rulers, and to the rest of the people, The work is great and large, and we are separated upon the wall, one far from another. In what place therefore ye hear the sound of the trumpet, resort ye thither unto us: our God shall fight for us. So we laboured in the work: and half of them held the spears from the rising of the morning till the stars appeared. So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days. And it came to pass, that when all our enemies heard thereof, and all the heathen that were about us saw these things, they were much cast down in their own eyes: for they perceived that this work was wrought of our God. And all the people gathered themselves together as one man into the street that was before the water gate; and they spake unto Ezra the scribe to bring the book of the law of Moses, which the LORD had commanded to Israel. And Ezra the priest brought the law before the congregation both of men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the street that was before the water gate from the morning until midday, before the men and the women, and those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. And Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up: and Ezra blessed the LORD, the great God. And all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads, and worshipped the LORD with their faces to the ground. And Nehemiah, which is the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said unto all the people, This day is holy unto the LORD your God; mourn not, nor weep. For all the people wept, when they heard the words of the law. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared: for this day is holy unto our Lord: neither be ye sorry; for the joy of the LORD is your strength. And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem. And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps. And the sons of the singers gathered themselves together, both out of the plain country round about Jerusalem, and from the villages; and they stood in two companies upon the wall, the singers and the priests with trumpets. And the singers sang loud, with Jezrahiah their overseer. Also that day they offered great sacrifices, and rejoiced: for God had made them rejoice with great joy: the wives also and the children rejoiced: so that the joy of Jerusalem was heard even afar off. CHAPTER 131 ESTHER'S REQUEST [Sidenote: Esther 1] NOW it came to pass in the days of Ahasuerus, (this is Ahasuerus which reigned, from India even unto Ethiopia, over an hundred and seven and twenty provinces:) in the third year of his reign, he made a feast unto all his princes and his servants: when he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days. And when these days were expired, the king made a feast unto all the people that were present in Shushan the palace, both unto great and small, seven days, in the court of the garden of the king's palace; where were white, green, and blue, hangings, fastened with cords of fine linen and purple to silver rings and pillars of marble: the beds were of gold and silver, upon a pavement of red, and blue, and white, and black, marble. And they gave them drink in vessels of gold, (the vessels being diverse one from another,) and royal wine in abundance, according to the state of the king. Also Vashti the queen made a feast for the women in the royal house which belonged to king Ahasuerus. [Sidenote: Esther 2] On the seventh day, when the heart of the king was merry with wine, he commanded the seven chamberlains to bring Vashti the queen before the king with the crown royal, to shew the people and the princes her beauty: for she was fair to look on. But the queen Vashti refused to come at the king's commandment by his chamberlains: therefore was the king very wroth, and his anger burned in him. Then the king said to the wise men, which knew the times, What shall we do unto the queen Vashti according to law, because she hath not performed the commandment of the king Ahasuerus by the chamberlains? And Memucan answered before the king and the princes, If it please the king, let there go a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, That Vashti come no more before king Ahasuerus; and let the king give her royal estate unto another that is better than she. And the saying pleased the king and the princes; and the king did according to the word of Memucan. Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: and let the maiden which pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so. Now in Shushan the palace there was a certain Jew, whose name was Mordecai, who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah [Jehoiachin] king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maid was fair and beautiful; whom Mordecai, when her father and mother were dead, took for his own daughter. So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, that Esther was brought also unto the king's house, to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him: and he preferred her and her maids unto the best place of the house of the women. Esther had not shewed her people nor her kindred: for Mordecai had charged her that she should not shew it. And Mordecai walked every day before the court of the women's house, to know how Esther did, and what should become of her. Now when every maid's turn was come to go in to king Ahasuerus, whatsoever she desired was given her to go with her out of the house of the women unto the king's house. Now when the turn of Esther was come, she required nothing but what the king's chamberlain appointed. And Esther obtained favour in the sight of all them that looked upon her. So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti. Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the state of the king. In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, of those which kept the door, were wroth, and sought to lay hand on the king Ahasuerus. And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name. And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the chronicles before the king. After these things did king Ahasuerus promote Haman the Agagite, and advanced him, and set his seat above all the princes that were with him. And all the king's servants, that were in the king's gate, bowed, and reverenced Haman: for the king had so commanded concerning him. But Mordecai bowed not, nor did him reverence. Then the king's servants, which were in the king's gate, said unto Mordecai, Why transgressest thou the king's commandment? Now it came to pass, when they spake daily unto him, and he hearkened not unto them, that they told Haman, to see whether Mordecai's matters would stand: for he had told them that he was a Jew. And when Haman saw that Mordecai bowed not, nor did him reverence, then was Haman full of wrath. And he thought scorn to lay hands on Mordecai alone; for they had shewed him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai. [Sidenote: Esther 3] And Haman said unto king Ahasuerus, There is a certain people scattered abroad and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them. If it please the king, let it be written that they may be destroyed: and I will pay ten thousand talents of silver to the hands of those that have the charge of the business, to bring it into the king's treasuries. And the king took his ring from his hand, and gave it unto Haman, the Jews' enemy. And the king said unto Haman, The silver is given to thee, the people also, to do with them as it seemeth good to thee. Then were the king's scribes called on the thirteenth day of the first month, and there was written according to all that Haman had commanded unto the king's lieutenants, and to the governors that were over every province; in the name of king Ahasuerus was it written, and sealed with the king's ring. And the letters were sent by posts into all the king's provinces, to destroy, to kill, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed. [Sidenote: Esther 4] When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry; and came even before the king's gate: for none might enter into the king's gate clothed with sackcloth. And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. So Esther's maids and her chamberlains came and told it her. Then was the queen exceedingly grieved; and she sent raiment to clothe Mordecai, and to take away his sackcloth from him: but he received it not. Then called Esther for Hatach, one of the king's chamberlains, whom he had appointed to attend upon her, and gave him a commandment to Mordecai, to know what it was, and why it was. So Hatach went forth to Mordecai unto the street of the city, which was before the king's gate. And Mordecai told him of all that had happened unto him, and of the sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them, to shew it unto Esther, and to declare it unto her, and to charge her that she should go in unto the king, to make supplication unto him, and to make request before him for her people. And Hatach came and told Esther the words of Mordecai. Again Esther spake unto Hatach, and gave him commandment unto Mordecai; All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days. And they told to Mordecai Esther's words. Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this? Then Esther bade them return Mordecai this answer, Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish. So Mordecai went his way, and did according to all that Esther had commanded him. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the gate of the house. And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre. Then said the king unto her, What wilt thou, queen Esther? and what is thy request? it shall be even given thee to the half of the kingdom. And Esther answered, If it seem good unto the king, let the king and Haman come this day unto the banquet that I have prepared for him. Then the king said, Cause Haman to make haste, that he may do as Esther hath said. So the king and Haman came to the banquet that Esther had prepared. And the king said unto Esther at the banquet of wine, What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed. Then answered Esther, and said, My petition and my request is; If I have found favour in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do to morrow as the king hath said. Then went Haman forth that day joyful and with a glad heart: but when Haman saw Mordecai in the king's gate, that he stood not up, nor moved for him, he was full of indignation against Mordecai. Nevertheless Haman refrained himself: and when he came home, he sent and called for his friends, and Zeresh his wife. And Haman told them of the glory of his riches, and the multitude of his children, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover, Yea, Esther the queen did let no man come in with the king unto the banquet that she had prepared but myself; and to morrow am I invited unto her also with the king. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate. [Sidenote: Esther 6] Then said Zeresh his wife and all his friends unto him, Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king that Mordecai may be hanged thereon: then go thou in merrily with the king unto the banquet. And the thing pleased Haman; and he caused the gallows to be made. CHAPTER 132 THE ADVANCEMENT OF MORDECAI ON that night could not the king sleep, and he commanded to bring the book of records of the chronicles; and they were read before the king. And it was found written, that Mordecai had told of two of the king's chamberlains, the keepers of the door, who sought to lay hand on the king Ahasuerus. And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him. And the king said, Who is in the court? Now Haman was come into the outward court of the king's house, to speak unto the king to hang Mordecai on the gallows that he had prepared for him. And the king's servants said unto him, Behold, Haman standeth in the court. And the king said, Let him come in. So Haman came in. And the king said unto him, What shall be done unto the man whom the king delighteth to honour? Now Haman thought in his heart, To whom would the king delight to do honour more than to myself? And Haman answered the king, For the man whom the king delighteth to honour, let the royal apparel be brought which the king useth to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: and let this apparel and horse be delivered to the hand of one of the king's most noble princes, that they may array the man withal whom the king delighteth to honour, and bring him on horseback through the street of the city, and proclaim before him, Thus shall it be done to the man whom the king delighteth to honour. Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken. Then took Haman the apparel and the horse, and arrayed Mordecai, and brought him on horseback through the street of the city, and proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour. [Sidenote: Esther 7] And Mordecai came again to the king's gate. But Haman hasted to his house mourning, and having his head covered. And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife unto him, If Mordecai be of the seed of the Jews, before whom thou hast begun to fall, thou shalt not prevail against him, but shalt surely fall before him. And while they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared. So the king and Haman came to banquet with Esther the queen. And the king said again unto Esther on the second day at the banquet of wine, What is thy petition, queen Esther? and it shall be granted thee: and what is thy request? and it shall be performed, even to the half of the kingdom. Then Esther the queen answered and said, If I have found favour in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: for we are sold, I and my people, to be destroyed, to be slain, and to perish. Then the king Ahasuerus answered and said unto Esther the queen, Who is he, and where is he, that durst presume in his heart to do so? And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen. And Harbonah, one of the chamberlains, said before the king, Behold also, the gallows fifty cubits high, which Haman had made for Mordecai, who had spoken good for the king, standeth in the house of Haman. Then the king said, Hang him thereon. So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified. On that day did the king Ahasuerus give the house of Haman the Jews' enemy unto Esther the queen. And Mordecai came before the king; for Esther had told what he was unto her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. And Esther spake yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman the Agagite, and his device that he had devised against the Jews. Then the king held out the golden sceptre toward Esther. So Esther arose, and stood before the king, and said, If it please the king, and if I have found favour in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman, which he wrote to destroy the Jews which are in all the king's provinces: for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred? Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse. Then were the king's scribes called. And Mordecai wrote in the king Ahasuerus' name, and sealed it with the king's ring, and sent letters by posts on horseback, and riders on mules, camels, and young dromedaries: wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, both little ones and women, and to take the spoil of them for a prey, upon one day in all the provinces of king Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. [Sidenote: Esther 8] And Mordecai went out from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a garment of fine linen and purple: and the city of Shushan rejoiced and was glad. The Jews had light, and gladness, and joy, and honour. And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had joy and gladness, a feast and a good day. And many of the people of the land became Jews; for the fear of the Jews fell upon them. And in Shushan the palace the Jews slew and destroyed five hundred men. And the king said unto Esther the queen, The Jews have slain and destroyed five hundred men in Shushan the palace; now what is thy petition? and it shall be granted thee: or what is thy request further? and it shall be done. Then said Esther, If it please the king, let it be granted to the Jews which are in Shushan to do to morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows. And the king commanded it so to be done: and the decree was given at Shushan; and they hanged Haman's ten sons. [Sidenote: Esther 9] And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king Ahasuerus, both nigh and far, to stablish this among them, that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews rested from their enemies, and the month which was turned unto them from sorrow to joy, and from mourning into a good day: that they should make them days of feasting and joy, and of sending portions one to another, and gifts to the poor. Because Haman, the enemy of all the Jews, had cast Pur, that is, the lot, to consume them, and to destroy them: wherefore they called these days Purim after the name of Pur. And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. And all the acts of his power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed. [Illustration] [Illustration] BOOK XII--THE POETICAL BOOKS CHAPTER 133 JOB SMITTEN THERE was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east. And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them. And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually. Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? Then Satan answered the LORD, and said, Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath on every side? thou hast blessed the work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will curse thee to thy face. And the LORD said unto Satan, Behold, all that he hath is in thy power; only upon himself put not forth thine hand. So Satan went forth from the presence of the LORD. [Sidenote: Job 2] And there was a day when his sons and his daughters were eating and drinking wine in their eldest brother's house: and there came a messenger unto Job, and said, The oxen were plowing, and the asses feeding beside them: and the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, The Chaldeans made out three bands, and fell upon the camels, and have carried them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee. While he was yet speaking, there came also another, and said, Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: and, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee. Then Job arose, and rent his mantle, and shaved his head, and fell down upon the ground, and worshipped, and said, Naked was I born, and naked shall I die: the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. In all this Job sinned not, nor charged God foolishly. Again there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, From whence comest thou? And Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it. And the LORD said unto Satan, Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God, and escheweth evil? and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause. And Satan answered the LORD, and said, Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face. And the LORD said unto Satan, Behold, he is in thine hand; but save his life. So went Satan forth from the presence of the LORD, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself withal; and he sat down among the ashes. Then said his wife unto him, Dost thou still retain thine integrity? curse God, and die. But he said unto her, Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil? In all this did not Job sin with his lips. CHAPTER 134 JOB'S COMFORTERS NOW when Job's three friends heard of all this evil that was come upon him, they came every one from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: for they had made an appointment together to come to mourn with him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent every one his mantle, and sprinkled dust upon their heads toward heaven. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. After this opened Job his mouth, and said, Let the day perish wherein I was born. Why died I not from my birth? For now should I have lain still and been quiet, I should have slept: then had I been at rest, With kings and counsellors of the earth, Which built desolate places for themselves. There the wicked cease from troubling; And there the weary be at rest. There the prisoners rest together; They hear not the voice of the oppressor. The small and great are there; And the servant is free from his master. For the thing which I greatly feared is come upon me, And that which I was afraid of is come unto me. I was not in safety, neither had I rest, Neither was I quiet; yet trouble came. [Sidenote: Job 2] Then Eliphaz answered and said, Behold, thou hast instructed many, And thou hast strengthened the weak hands. Thy words have upholden him that was falling, And thou hast strengthened the feeble knees. But now it is come upon thee, and thou faintest; It toucheth thee, and thou art troubled. Is not this thy fear, thy confidence, Thy hope, and the uprightness of thy ways? Remember, I pray thee, who ever perished, being innocent? Or where were the righteous cut off? Even as I have seen, they that plow iniquity, And sow wickedness, reap the same. By the blast of God they perish, And by the breath of his nostrils are they consumed. Although affliction cometh not forth of the dust, Neither doth trouble spring out of the ground; Yet man is born unto trouble, As the sparks fly upward. I would seek unto God, And unto God would I commit my cause: Which doeth great things and unsearchable; Marvellous things without number: Who giveth rain upon the earth, And sendeth waters upon the fields: To set up on high those that be low; That those which mourn may be exalted to safety. So the poor hath hope, And iniquity stoppeth her mouth. Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty: For he maketh sore, and bindeth up: He woundeth, and his hands make whole. He shall deliver thee in six troubles: Yea, in seven there shall no evil touch thee. In famine he shall redeem thee from death: And in war from the power of the sword. Thou shalt be hid from the scourge of the tongue: Neither shalt thou be afraid of destruction when it cometh. At destruction and famine thou shalt laugh: Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field: And the beasts of the field shall be at peace with thee. And thou shalt know that thy tabernacle shall be in peace; And thou shalt visit thy habitation, and shalt not sin. Thou shalt know also that thy seed shall be great, And thine offspring as the grass of the earth. Thou shalt come to thy grave in a full age, Like as a shock of corn cometh in in his season. Lo this, we have searched it, so it is; Hear it, and know thou it for thy good. [Sidenote: Job 6] [Sidenote: Job 7] But Job answered and said, Oh that my grief were throughly weighed, And my calamity laid in the balances together! For now it would be heavier than the sand of the sea: Therefore my words are swallowed up. Doth the wild ass bray when he hath grass? Or loweth the ox over his fodder? Can that which is unsavoury be eaten without salt? Or is there any taste in the white of an egg? The things that my soul refused to touch Are as my sorrowful meat. Oh that I might have my request; And that God would grant me the thing that I long for! Even that it would please God to destroy me; That he would let loose his hand, and cut me off! Then should I yet have comfort; Yea, I would harden myself in sorrow: let him not spare; For I have not concealed the words of the Holy One. What is my strength, that I should hope? And what is mine end, that I should prolong my life? To him that is afflicted pity should be shewed from his friend; But he forsaketh the fear of the Almighty. Teach me, and I will hold my tongue: And cause me to understand wherein I have erred. O remember that my life is wind: Mine eye shall no more see good. The eye of him that hath seen me shall see me no more: Thine eyes are upon me, and I am not. As the cloud is consumed and vanisheth away: So he that goeth down to the grave shall come up no more. He shall return no more to his house, Neither shall his place know him any more. Therefore I will not refrain my mouth; I will speak in the anguish of my spirit; I will complain in the bitterness of my soul. What is man, that thou shouldest magnify him? And that thou shouldest set thine heart upon him? And that thou shouldest visit him every morning, And try him every moment? I have sinned; what shall I do unto thee, O thou preserver of men? Why hast thou set me as a mark against thee, So that I am a burden to myself? And why dost thou not pardon my transgression, And take away mine iniquity? For now shall I sleep in the dust; And thou shalt seek me in the morning, but I shall not be. Then answered Bildad, and said, How long wilt thou speak these things? And how long shall the words of thy mouth be like a strong wind? Doth God pervert judgment? Or doth the Almighty pervert justice? If thy children have sinned against him, And he have cast them away for their transgression; If thou wouldest seek unto God betimes, And make thy supplication to the Almighty; If thou wert pure and upright; Surely now he would awake for thee, And make the habitation of thy righteousness prosperous. Though thy beginning was small, Yet thy latter end should greatly increase. Can the rush grow up without mire? Can the flag grow without water? Whilst it is yet in his greenness, and not cut down, It withereth before any other herb. So are the paths of all that forget God; And the hypocrite's hope shall perish: Whose hope shall be cut off, And whose trust shall be a spider's web. He shall lean upon his house, but it shall not stand: He shall hold it fast, but it shall not endure. He is green before the sun, And his branch shooteth forth in his garden. His roots are wrapped about the heap, And seeth the place of stones. If he destroy him from his place, Then it shall deny him, saying, I have not seen thee. Behold, this is the joy of his way, And out of the earth shall others grow. Behold, God will not cast away a perfect man, Neither will he help the evil doers. [Sidenote: Job 9] Then Job answered and said, I know it is so of a truth: But how should man be just with God? If he will contend with him, He cannot answer him one of a thousand. He is wise in heart, and mighty in strength: Who hath hardened himself against him, and hath prospered? Which removeth the mountains, and they know not: Which overturneth them in his anger. Which shaketh the earth out of her place, And the pillars thereof tremble. Which commandeth the sun, and it riseth not; And sealeth up the stars. Which alone spreadeth out the heavens, And treadeth upon the waves of the sea. Which doeth great things past finding out; Yea, and wonders without number. Lo, he goeth by me, and I see him not: He passeth on also, but I perceive him not. Behold, he taketh away, who can hinder him? Who will say unto him, What doest thou? How much less shall I answer him, And choose out my words to reason with him? Whom, though I were righteous, yet would I not answer, But I would make supplication to my judge. If I had called, and he had answered me; Yet would I not believe that he had hearkened unto my voice. For he breaketh me with a tempest, And multiplieth my wounds without cause. He will not suffer me to take my breath, But filleth me with bitterness. If I speak of strength, lo, he is strong: And if of judgment, who shall set me a time to plead? If I justify myself, mine own mouth shall condemn me: If I say, I am perfect, it shall also prove me perverse. This is one thing, therefore I said it, He destroyeth the perfect and the wicked. Then answered Zophar, and said, Should not the multitude of words be answered? And should a man full of talk be justified? Should thy lies make men hold their peace? And when thou mockest, shall no man make thee ashamed? For thou hast said, My doctrine is pure, And I am clean in thine eyes. But oh that God would speak, And open his lips against thee: And that he would shew thee the secrets of wisdom, That they are double to that which is! Know therefore that God exacteth of thee less than thine iniquity deserveth. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is as high as heaven; what canst thou do? Deeper than hell; what canst thou know? The measure thereof is longer than the earth, And broader than the sea. For he knoweth vain men: He seeth wickedness also; will he not then consider it? For vain man would be wise, Though man be born like a wild ass's colt. If thou prepare thine heart, And stretch out thine hands toward him; If iniquity be in thine hand, put it far away, And let not wickedness dwell in thy tabernacles. For then shalt thou lift up thy face without spot; Yea, thou shalt be stedfast, and shalt not fear: Because thou shalt forget thy misery, And remember it as waters that pass away: And thine age shall be clearer than the noonday; Thou shalt shine forth, thou shalt be as the morning. And thou shalt be secure, because there is hope; Yea, thou shalt dig about thee, and thou shalt take thy rest in safety. Also thou shalt lie down, and none shall make thee afraid; Yea, many shall make suit unto thee. [Sidenote: Job 12] [Sidenote: Job 13] And Job answered and said, No doubt but ye are the people, And wisdom shall die with you. But I have understanding as well as you; I am not inferior to you: Yea, who knoweth not such things as these? I am as one mocked of his neighbour, Who calleth upon God, and he answereth him: The just upright man is laughed to scorn. But ask now the beasts, and they shall teach thee; And the fowls of the air, and they shall tell thee: Or speak to the earth, and it shall teach thee: And the fishes of the sea shall declare unto thee. Who knoweth not in all these That the hand of the LORD hath wrought this? In whose hand is the soul of every living thing, And the breath of all mankind. Doth not the ear try words? And the mouth taste his meat? With the ancient is wisdom; And in length of days understanding. With him is wisdom and strength, He hath counsel and understanding. Behold, he breaketh down, and it cannot be built again: He shutteth up a man, and there can be no opening. Behold, he withholdeth the waters, and they dry up: Also he sendeth them out, and they overturn the earth. With him is strength and wisdom: The deceived and the deceiver are his. He leadeth counsellors away spoiled, And maketh the judges fools. He looseth the bond of kings, And girdeth their loins with a girdle. He leadeth princes away spoiled, And overthroweth the mighty. He removeth away the speech of the trusty, And taketh away the understanding of the aged. He poureth contempt upon princes, And weakeneth the strength of the mighty. He discovereth deep things out of darkness, And bringeth out to light the shadow of death. He increaseth the nations, and destroyeth them: He enlargeth the nations, and straiteneth them again. He taketh away the heart of the chief of the people of the earth, And causeth them to wander in a wilderness where there is no way. They grope in the dark without light, And he maketh them to stagger like a drunken man. Lo, mine eye hath seen all this, Mine ear hath heard and understood it. What ye know, the same do I know also: I am not inferior unto you. Surely I would speak to the Almighty, And I desire to reason with God. But ye are forgers of lies, Ye are all physicians of no value. Hold your peace, let me alone, That I may speak, and let come on me what will. Wherefore do I take my flesh in my teeth, And put my life in mine hand? Though he slay me, yet will I trust in him: But I will maintain mine own ways before him. He also shall be my salvation: For an hypocrite shall not come before him. Man that is born of a woman Is of few days, and full of trouble. He cometh forth like a flower, and is cut down: He fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such an one, And bringest me into judgment with thee? As the waters fail from the sea, And the flood decayeth and drieth up: So man lieth down, and riseth not: Till the heavens be no more, they shall not awake, Nor be raised out of their sleep. O that thou wouldest hide me in the grave, That thou wouldest keep me secret, until thy wrath be past, That thou wouldest appoint me a set time, and remember me! If a man die, shall he live again? All the days of my appointed time will I wait, till my change come. Thou shalt call, and I will answer thee: Thou wilt have a desire to the work of thine hands. For now thou numberest my steps: Dost thou not watch over my sin? And Eliphaz reproved Job. And again Job answered and said, Miserable comforters are ye all. I also could speak as ye do: If your soul were in my soul's stead, I could heap up words against you, And shake mine head at you. But I would strengthen you with my mouth, And the moving of my lips should asswage your grief. My friends scorn me: But mine eye poureth out tears unto God. O that one might plead for a man with God, As a man pleadeth for his neighbour! And Bildad reproved Job. Then Job answered and said, How long will ye vex my soul, And break me in pieces with words? These ten times have ye reproached me: Ye are not ashamed that ye make yourselves strange to me. And be it indeed that I have erred, Mine error remaineth with myself. If indeed ye will magnify yourselves against me, And plead against me my reproach: Know now that God hath overthrown me, And hath compassed me with his net. Behold, I cry out of wrong, but I am not heard: I cry aloud, but there is no judgment. He hath fenced up my way that I cannot pass, And he hath set darkness in my paths. He hath stripped me of my glory, And taken the crown from my head. He hath destroyed me on every side, and I am gone: And mine hope hath he removed like a tree. He hath also kindled his wrath against me, And he counteth me unto him as one of his enemies. His troops come together, and raise up their way against me, And encamp round about my tabernacle. He hath put my brethren far from me, And mine acquaintance are verily estranged from me. My kinsfolk have failed, And my familiar friends have forgotten me. Have pity upon me, have pity upon me, O ye my friends; For the hand of God hath touched me. Why do ye persecute me as God, And are not satisfied with my flesh? Oh that my words were now written! Oh that they were printed in a book! That they were graven with an iron pen And lead in the rock for ever! For I know that my redeemer liveth, And that he shall stand at the latter day upon the earth: And though after my skin worms destroy this body, Yet in my flesh shall I see God: Whom I shall see for myself, And mine eyes shall behold, and not another; Though my reins be consumed within me. [Sidenote: Job 20] Then answered Zophar, and said, Knowest thou not this of old, Since man was placed upon earth, That the triumphing of the wicked is short, And the joy of the hypocrite but for a moment? He shall fly away as a dream, and shall not be found: Yea, he shall be chased away as a vision of the night. The eye also which saw him shall see him no more; Neither shall his place any more behold him. His children shall seek to please the poor, And his hands shall restore their goods. His bones are full of the sin of his youth, Which shall lie down with him in the dust. That which he laboured for shall he restore, And shall not swallow it down: According to his substance shall the restitution be, And he shall not rejoice therein. Because he hath oppressed and hath forsaken the poor; Because he hath violently taken away an house which he builded not; He shall flee from the iron weapon, And the bow of steel shall strike him through. The heaven shall reveal his iniquity; And the earth shall rise up against him. The increase of his house shall depart, And his goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, And the heritage appointed unto him by God. [Sidenote: Job 21] But Job answered and said, Hear diligently my speech, And let this be your consolations. Suffer me that I may speak; And after that I have spoken, mock on. Wherefore do the wicked live, Become old, yea, are mighty in power? Their seed is established in their sight with them, And their offspring before their eyes. Their houses are safe from fear, Neither is the rod of God upon them. They send forth their little ones like a flock, And their children dance. They take the timbrel and harp, And rejoice at the sound of the organ. They spend their days in wealth, And in a moment go down to the grave. Therefore they say unto God, Depart from us; For we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? And what profit should we have, if we pray unto him? Lo, their good is not in their hand: The counsel of the wicked is far from me. How oft is the candle of the wicked put out! And how oft cometh their destruction upon them! God distributeth sorrows in his anger. They are as stubble before the wind, And as chaff that the storm carrieth away. God layeth up his iniquity for his children: He rewardeth him, and he shall know it. His eyes shall see his destruction, And he shall drink of the wrath of the Almighty. Have ye not asked them that go by the way? And do ye not know their tokens, That the wicked is reserved to the day of destruction? They shall be brought forth to the day of wrath. Who shall declare his way to his face? And who shall repay him what he hath done? Yet shall he be brought to the grave, And shall remain in the tomb. The clods of the valley shall be sweet unto him, And every man shall draw after him, As there are innumerable before him. How then comfort ye me in vain, Seeing in your answers there remaineth falsehood? Then Eliphaz accused Job of divers sins, and exhorted him to repentance with promises of mercy. Then Job answered and said, Even to day is my complaint bitter: My stroke is heavier than my groaning. Oh that I knew where I might find him! That I might come even to his seat! I would order my cause before him, And fill my mouth with arguments. I would know the words which he would answer me, And understand what he would say unto me. Will he plead against me with his great power? No; but he would put strength in me. There the righteous might dispute with him; So should I be delivered for ever from my judge. Behold, I go forward, but he is not there; And backward, but I cannot perceive him: On the left hand, where he doth work, but I cannot behold him: He hideth himself on the right hand, that I cannot see him: But he knoweth the way that I take: When he hath tried me, I shall come forth as gold. My foot hath held his steps, His way have I kept, and not declined. Neither have I gone back from the commandment of his lips; I have esteemed the words of his mouth more than my necessary food. But he is in one mind, and who can turn him? And what his soul desireth, even that he doeth. For he performeth the thing that is appointed for me: And many such things are with him. Therefore am I troubled at his presence: When I consider, I am afraid of him. For God maketh my heart soft, And the Almighty troubleth me: Because I was not cut off before the darkness, Neither hath he covered the darkness from my face. [Sidenote: Job 25] Then Bildad replied to Job, and Job answered and said, How hast thou helped him that is without power? How savest thou the arm that hath no strength? How hast thou counselled him that hath no wisdom? And how hast thou plentifully declared the thing as it is? To whom hast thou uttered words? And whose spirit came from thee? Dead things are formed From under the waters, and the inhabitants thereof. Hell is naked before him, And destruction hath no covering. He stretcheth out the north over the empty place, And hangeth the earth upon nothing. He bindeth up the waters in his thick clouds; And the cloud is not rent under them. He holdeth back the face of his throne, And spreadeth his cloud upon it. He hath compassed the waters with bounds, Until the day and night come to an end. The pillars of heaven tremble And are astonished at his reproof. He divideth the sea with his power, And by his understanding he smiteth through the proud. By his spirit he hath garnished the heavens; His hand hath formed the crooked serpent. Lo, these are parts of his ways: But how little a portion is heard of him? But the thunder of his power who can understand? Whence then cometh wisdom? And where is the place of understanding? Seeing it is hid from the eyes of all living, And kept close from the fowls of the air. Destruction and death say, We have heard the fame thereof with our ears. God understandeth the way thereof, And he knoweth the place thereof. For he looketh to the ends of the earth, And seeth under the whole heaven; To make the weight for the winds; And he weigheth the waters by measure. When he made a decree for the rain, And a way for the lightning of the thunder: Then did he see it, and declare it; He prepared it, yea, and searched it out. And unto man he said, Behold, the fear of the Lord, that is wisdom; And to depart from evil is understanding. [Sidenote: Job 31] Moreover Job continued his parable, and said, Oh that I were as in months past, As in the days when God preserved me; When his candle shined upon my head, And when by his light I walked through darkness; As I was in the days of my youth, When the secret of God was upon my tabernacle; When the Almighty was yet with me, When my children were about me; When I washed my steps with butter, And the rock poured me out rivers of oil; When I went out to the gate through the city, When I prepared my seat in the street! The young men saw me, and hid themselves: And the aged arose, and stood up. The princes refrained talking, And laid their hand on their mouth. The nobles held their peace, And their tongue cleaved to the roof of their mouth. When the ear heard me, then it blessed me; And when the eye saw me, it gave witness to me: Because I delivered the poor that cried, And the fatherless, and him that had none to help him. The blessing of him that was ready to perish came upon me: And I caused the widow's heart to sing for joy. I put on righteousness, and it clothed me: My judgment was as a robe and a diadem. I was eyes to the blind, And feet was I to the lame. I was a father to the poor: And the cause which I knew not I searched out. But now they that are younger than I have me in derision, Whose fathers I would have disdained To have set with the dogs of my flock. I cry unto thee, and thou dost not hear me: I stand up, and thou regardest me not. Thou art become cruel to me: With thy strong hand thou opposest thyself against me. Thou liftest me up to the wind; thou causest me to ride upon it, And dissolvest my substance. For I know that thou wilt bring me to death, And to the house appointed for all living. Howbeit he will not stretch out his hand to the grave, Though they cry in his destruction. Did not I weep for him that was in trouble? Was not my soul grieved for the poor? When I looked for good, then evil came unto me: And when I waited for light, there came darkness. If I have withheld the poor from their desire, Or have caused the eyes of the widow to fail; Or have eaten my morsel myself alone, And the fatherless hath not eaten thereof; If I have seen any perish for want of clothing, Or any poor without covering; If I have lifted up my hand against the fatherless, When I saw my help in the gate: Then let mine arm fall from my shoulder blade, And mine arm be broken from the bone. If I have made gold my hope, Or have said to the fine gold, Thou art my confidence; If I rejoiced because my wealth was great, And because mine hand had gotten much: This also were an iniquity to be punished by the judge: For I should have denied the God that is above. If my land cry against me, Or that the furrows likewise thereof complain; If I have eaten the fruits thereof without money, Or have caused the owners thereof to lose their life: Let thistles grow instead of wheat, And cockle instead of barley. The words of Job are ended. So these three men ceased to answer Job, because he was righteous in his own eyes. Then was kindled the wrath of Elihu: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. [Sidenote: Job 34] And Elihu reasoned with Job, that God gave no account of his ways to men, but called them to repentance. And Elihu said, Surely thou hast spoken in mine hearing, And I have heard the voice of thy words, saying, I am clean without transgression, I am innocent; Neither is there iniquity in me. Behold, he findeth occasions against me, He counteth me for his enemy, He putteth my feet in the stocks, He marketh all my paths. Behold, in this thou art not just: I will answer thee, that God is greater than man. Why dost thou strive against him? For he giveth not account of any of his matters. For God speaketh once, Yea twice, yet man perceiveth it not. He keepeth back his soul from the pit, And his life from perishing by the sword. Then he is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom. He looketh upon men, and if any say, I have sinned, and perverted that which was right, And it profited me not; He will deliver his soul from going into the pit, And his life shall see the light. Lo, all these things worketh God Oftentimes with man, To bring back his soul from the pit, To be enlightened with the light of the living. For his eyes are upon the ways of man, And he seeth all his goings. There is no darkness, nor shadow of death, Where the workers of iniquity may hide themselves. When he giveth quietness, who then can make trouble? And when he hideth his face, who then can behold him? Whether it be done against a nation, or against a man only: Surely it is meet to be said unto God, I have borne chastisement, I will not offend any more: That which I see not teach thou me: If I have done iniquity, I will do no more. Job hath spoken without knowledge, And his words were without wisdom. My desire is that Job may be tried unto the end Because of his answers for wicked men. For he addeth rebellion unto his sin, He clappeth his hands among us, And multiplieth his words against God. Elihu also proceeded, and said, Suffer me a little, and I will shew thee That I have yet to speak on God's behalf. I will fetch my knowledge from afar, And will ascribe righteousness to my Maker. For truly my words shall not be false: He that is perfect in knowledge is with thee. Behold, God is mighty, and despiseth not any: He is mighty in strength and wisdom. He preserveth not the life of the wicked: But giveth right to the poor. He withdraweth not his eyes from the righteous: But with kings are they on the throne; Yea, he doth establish them for ever, and they are exalted. And if they be bound in fetters, And be holden in cords of affliction; Then he sheweth them their work, And their transgressions that they have exceeded. He openeth also their ear to discipline, And commandeth that they return from iniquity. If they obey and serve him, They shall spend their days in prosperity, And their years in pleasures. But if they obey not, They shall perish by the sword, And they shall die without knowledge. He delivereth the poor in his affliction, And openeth their ears in oppression. Even so would he have removed thee out of the strait Into a broad place, where there is no straitness; And that which should be set on thy table should be full of fatness. But thou hast fulfilled the judgment of the wicked: Judgment and justice take hold on thee. Behold, God is great, and we know him not, Neither can the number of his years be searched out. For he maketh small the drops of water: They pour down rain according to the vapour thereof: Which the clouds do drop And distil upon man abundantly. Also can any understand the spreadings of the clouds, Or the noise of his tabernacle? Behold, he spreadeth his light upon it, And covereth the bottom of the sea. With clouds he covereth the light; And commandeth it not to shine by the cloud that cometh betwixt. God thundereth marvellously with his voice; Great things doeth he, which we cannot comprehend. For he saith to the snow, Be thou on the earth; Likewise to the small rain, And to the great rain of his strength. Out of the south cometh the whirlwind: And cold out of the north. By the breath of God frost is given: And the breadth of the waters is straitened. Touching the Almighty, we cannot find him out: he is excellent in power, And in judgment, and in plenty of justice: he will not afflict. Men do therefore fear him: He respecteth not any that are wise of heart. CHAPTER 135 THE LORD REASONETH WITH JOB [Sidenote: Job 38] [Sidenote: Job 39] THEN the LORD answered Job out of the whirlwind, and said, Who is this that darkeneth counsel By words without knowledge? Gird up now thy loins like a man; For I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who hath laid the measures thereof, if thou knowest? Or who hath stretched the line upon it? Whereupon are the foundations thereof fastened? Or who laid the corner stone thereof; When the morning stars sang together, And all the sons of God shouted for joy? Or who shut up the sea with doors? When I made the cloud the garment thereof, And thick darkness a swaddlingband for it, And set bars and doors, And said, Hitherto shalt thou come, but no further: And here shall thy proud waves be stayed? Hast thou commanded the morning since thy days; And caused the dayspring to know his place; That it might take hold of the ends of the earth, That the wicked might be shaken out of it? It is turned as clay to the seal; And they stand as a garment. And from the wicked their light is withholden, And the high arm shall be broken. Hast thou entered into the springs of the sea? Or hast thou walked in the search of the depth? Have the gates of death been opened unto thee? Or hast thou seen the doors of the shadow of death? Hast thou perceived the breadth of the earth? Declare if thou knowest it all. Where is the way where light dwelleth? And as for darkness, where is the place thereof, That thou shouldest take it to the bound thereof, And that thou shouldest know the paths to the house thereof? Knowest thou it, because thou wast then born? Or because the number of thy days is great? Hast thou entered into the treasures of the snow? Or hast thou seen the treasures of the hail, Which I have reserved against the time of trouble, Against the day of battle and war? By what way is the light parted, Which scattereth the east wind upon the earth? Who hath divided a watercourse for the overflowing of waters, Or a way for the lightning of thunder; To cause it to rain on the earth, where no man is; On the wilderness wherein there is no man; To satisfy the desolate and waste ground; And to cause the bud of the tender herb to spring forth? Canst thou send lightnings, that they may go, And say unto thee, Here we are? Who hath put wisdom in the inward parts? Or who hath given understanding to the heart? Who can number the clouds in wisdom? Or who can stay the bottles of heaven, When the dust groweth into hardness, And the clods cleave fast together? Wilt thou hunt the prey for the lion? Or fill the appetite of the young lions, When they couch in their dens, And abide in the covert to lie in wait? Who provideth for the raven his food? When his young ones cry unto God, They wander for lack of meat. Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass? Whose house I have made the wilderness, And the barren land his dwellings. He scorneth the multitude of the city, Neither regardeth he the crying of the driver. The range of the mountains is his pasture, And he searcheth after every green thing. Will the unicorn be willing to serve thee, Or abide by thy crib? Canst thou bind the unicorn with his band in the furrow? Or will he harrow the valleys after thee? Wilt thou trust him, because his strength is great? Or wilt thou leave thy labour to him? Wilt thou believe him, that he will bring home thy seed, And gather it into thy barn? Gavest thou the goodly wings unto the peacocks? Or wings and feathers unto the ostrich? Which leaveth her eggs in the earth, And warmeth them in dust, And forgetteth that the foot may crush them, Or that the wild beast may break them. She is hardened against her young ones, as though they were not her's: Her labour is in vain without fear; Because God hath deprived her of wisdom, Neither hath he imparted to her understanding. What time she lifteth up herself on high, She scorneth the horse and his rider. Hast thou given the horse strength? Hast thou clothed his neck with thunder? Canst thou make him afraid as a grasshopper? The glory of his nostrils is terrible. He paweth in the valley, and rejoiceth in his strength: He goeth on to meet the armed men. He mocketh at fear, and is not affrighted; Neither turneth he back from the sword. The quiver rattleth against him, The glittering spear and the shield. He swalloweth the ground with fierceness and rage: Neither believeth he that it is the sound of the trumpet. He saith among the trumpets, Ha, ha; And he smelleth the battle afar off, The thunder of the captains, and the shouting. Doth the hawk fly by thy wisdom, And stretch her wings toward the south? Doth the eagle mount up at thy command, And make her nest on high? She dwelleth and abideth on the rock, Upon the crag of the rock, and the strong place. From thence she seeketh the prey, And her eyes behold afar off. Her young ones also suck up blood: And where the slain are, there is she. [Sidenote: Job 40] Moreover the LORD answered Job, and said, Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Then Job answered the LORD, and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: Yea, twice; but I will proceed no further. Then answered the LORD unto Job out of the whirlwind, and said, Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Wilt thou also disannul my judgment? Wilt thou condemn me, that thou mayest be righteous? Hast thou an arm like God? Or canst thou thunder with a voice like him? Deck thyself now with majesty and excellency; And array thyself with glory and beauty. Cast abroad the rage of thy wrath: And behold every one that is proud, and abase him. Look on every one that is proud, and bring him low; And tread down the wicked in their place. Hide them in the dust together; And bind their faces in secret. Then will I also confess unto thee That thine own right hand can save thee. Behold now behemoth, which I made with thee; He eateth grass as an ox. His bones are as strong pieces of brass; His bones are like bars of iron. He is the chief of the ways of God: He that made him can make his sword to approach unto him. He lieth under the shady trees, In the covert of the reed, and fens. The shady trees cover him with their shadow; The willows of the brook compass him about. Behold, he drinketh up a river, and hasteth not: He trusteth that he can draw up Jordan into his mouth. Canst thou draw out leviathan with an hook? Or his tongue with a cord which thou lettest down? Canst thou put an hook into his nose? Or bore his jaw through with a thorn? Will he make many supplications unto thee? Will he speak soft words unto thee? Will he make a covenant with thee? Wilt thou take him for a servant for ever? Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens? Shall the companions make a banquet of him? Shall they part him among the merchants? Canst thou fill his skin with barbed irons? Or his head with fish spears? Lay thine hand upon him, Remember the battle, do no more. Behold, the hope of him is in vain: Shall not one be cast down even at the sight of him? None is so fierce that dare stir him up: Who then is able to stand before me? Who hath prevented me, that I should repay him? Whatsoever is under the whole heaven is mine. Then Job answered the LORD, and said, I know that thou canst do every thing, And that no thought can be withholden from thee. I have heard of thee by the hearing of the ear: But now mine eye seeth thee. Wherefore I abhor myself, And repent in dust and ashes. And it was so, that after the LORD had spoken these words unto Job, the LORD said to Eliphaz, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly, in that ye have not spoken of me the thing which is right, like my servant Job. So Eliphaz and Bildad and Zophar went, and did according as the LORD commanded them: the LORD also accepted Job. And the LORD turned the captivity of Job, when he prayed for his friends: also the LORD gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him over all the evil that the LORD had brought upon him: every man also gave him a piece of money, and every one an earring of gold. So the LORD blessed the latter end of Job more than his beginning: for he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. He had also seven sons and three daughters. And he called the name of the first, Jemima; and the name of the second, Kezia; and the name of the third, Keren-happuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. After this lived Job an hundred and forty years, and saw his sons, and his sons' sons, even four generations. So Job died, being old and full of days. CHAPTER 136 PSALMS PSALM 1 BLESSED is the man that walketh not in the counsel of the ungodly, Nor standeth in the way of sinners, Nor sitteth in the seat of the scornful. But his delight is in the law of the LORD; And in his law doth he meditate day and night. And he shall be like a tree planted by the rivers of water, That bringeth forth his fruit in his season; His leaf also shall not wither; And whatsoever he doeth shall prosper. The ungodly are not so: But are like the chaff which the wind driveth away. Therefore the ungodly shall not stand in the judgment, Nor sinners in the congregation of the righteous. For the LORD knoweth the way of the righteous: But the way of the ungodly shall perish. PSALM 8 O LORD our Lord, How excellent is thy name in all the earth! Who hast set thy glory above the heavens. Out of the mouth of babes and sucklings hast thou ordained strength Because of thine enemies, That thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, The moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast made him a little lower than the angels, And hast crowned him with glory and honour. Thou madest him to have dominion over the works of thy hands; Thou hast put all things under his feet: All sheep and oxen, Yea, and the beasts of the field; The fowl of the air, and the fish of the sea, And whatsoever passeth through the paths of the seas. O LORD our Lord, How excellent is thy name in all the earth! PSALM 15 LORD, who shall abide in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, And speaketh the truth in his heart. He that backbiteth not with his tongue, Nor doeth evil to his neighbour, Nor taketh up a reproach against his neighbour. In whose eyes a vile person is contemned; But he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, Nor taketh reward against the innocent. He that doeth these things shall never be moved. PSALM 16 PRESERVE me, O God: for in thee do I put my trust. O my soul, thou hast said unto the LORD, Thou art my Lord: My goodness extendeth not to thee; But to the saints that are in the earth, And to the excellent, in whom is all my delight. Their sorrows shall be multiplied that hasten after another god: Their drink offerings of blood will I not offer, Nor take up their names into my lips. The LORD is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; Yea, I have a goodly heritage. I will bless the LORD, who hath given me counsel: My reins also instruct me in the night seasons. I have set the LORD always before me: Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: My flesh also shall rest in hope. For thou wilt not leave my soul in hell; Neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life: In thy presence is fulness of joy; At thy right hand there are pleasures for evermore. PSALM 19 THE heavens declare the glory of God; And the firmament sheweth his handywork. Day unto day uttereth speech, And night unto night sheweth knowledge. There is no speech nor language, Where their voice is not heard. Their line is gone out through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, And rejoiceth as a strong man to run a race. His going forth is from the end of the heaven, And his circuit unto the ends of it: And there is nothing hid from the heat thereof. The law of the LORD is perfect, converting the soul: The testimony of the LORD is sure, making wise the simple. The statutes of the LORD are right, rejoicing the heart: The commandment of the LORD is pure, enlightening the eyes. The fear of the LORD is clean, enduring for ever: The judgments of the LORD are true and righteous altogether. More to be desired are they than gold, yea, than much fine gold: Sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: And in keeping of them there is great reward. Who can understand his errors? Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; Let them not have dominion over me: Then shall I be upright, And I shall be innocent from the great transgression. Let the words of my mouth, And the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer. PSALM 23 THE LORD is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: He leadeth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; Thy rod and thy staff they comfort me. Thou preparest a table before me in the presence of mine enemies: Thou anointest my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: And I will dwell in the house of the LORD for ever. PSALM 24 THE earth is the LORD'S, and the fulness thereof; The world, and they that dwell therein. For he hath founded it upon the seas, And established it upon the floods. Who shall ascend into the hill of the LORD? Or who shall stand in his holy place? He that hath clean hands, and a pure heart; Who hath not lifted up his soul unto vanity, Nor sworn deceitfully. He shall receive the blessing from the LORD, And righteousness from the God of his salvation. This is the generation of them that seek him, That seek thy face, O Jacob. Selah. Lift up your heads, O ye gates; And be ye lift up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? The LORD strong and mighty, The LORD mighty in battle. Lift up your heads, O ye gates; Even lift them up, ye everlasting doors; And the King of glory shall come in. Who is this King of glory? The LORD of hosts, he is the King of glory. Selah. PSALM 29 GIVE unto the LORD, O ye mighty, Give unto the LORD glory and strength. Give unto the LORD the glory due unto his name; Worship the LORD in the beauty of holiness. The voice of the LORD is upon the waters: The God of glory thundereth: The LORD is upon many waters. The voice of the LORD is powerful; The voice of the LORD is full of majesty. The voice of the LORD breaketh the cedars; Yea, the LORD breaketh the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young unicorn. The voice of the LORD divideth the flames of fire. The voice of the LORD shaketh the wilderness; The LORD shaketh the wilderness of Kadesh. The voice of the LORD maketh the hinds to calve, And discovereth the forests: And in his temple doth every one speak of his glory. The LORD sitteth upon the flood; Yea, the LORD sitteth King for ever. The LORD will give strength unto his people; The LORD will bless his people with peace. PSALM 33 REJOICE in the LORD, O ye righteous: For praise is comely for the upright. Praise the LORD with harp: Sing unto him with the psaltery and an instrument of ten strings. Sing unto him a new song; Play skilfully with a loud noise. For the word of the LORD is right; And all his works are done in truth. He loveth righteousness and judgment: The earth is full of the goodness of the LORD. By the word of the LORD were the heavens made; And all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap: He layeth up the depth in storehouses. Let all the earth fear the LORD: Let all the inhabitants of the world stand in awe of him. For he spake, and it was done; He commanded, and it stood fast. The LORD bringeth the counsel of the heathen to nought: He maketh the devices of the people of none effect. The counsel of the LORD standeth for ever, The thoughts of his heart to all generations. Blessed is the nation whose God is the LORD; And the people whom he hath chosen for his own inheritance. The LORD looketh from heaven; He beholdeth all the sons of men. From the place of his habitation he looketh Upon all the inhabitants of the earth. He fashioneth their hearts alike; He considereth all their works. There is no king saved by the multitude of an host: A mighty man is not delivered by much strength. An horse is a vain thing for safety: Neither shall he deliver any by his great strength. Behold, the eye of the LORD is upon them that fear him, Upon them that hope in his mercy; To deliver their soul from death, And to keep them alive in famine. Our soul waiteth for the LORD: He is our help and our shield. For our heart shall rejoice in him, Because we have trusted in his holy name. Let thy mercy, O LORD, be upon us, According as we hope in thee. PSALM 34 I WILL bless the LORD at all times: His praise shall continually be in my mouth. My soul shall make her boast in the LORD: The humble shall hear thereof, and be glad. O magnify the LORD with me, And let us exalt his name together. I sought the LORD, and he heard me, And delivered me from all my fears. They looked unto him, and were lightened: And their faces were not ashamed. This poor man cried, and the LORD heard him, And saved him out of all his troubles. The angel of the LORD encampeth round about them that fear him, And delivereth them. O taste and see that the LORD is good: Blessed is the man that trusteth in him. O fear the LORD, ye his saints: For there is no want to them that fear him. The young lions do lack, and suffer hunger: But they that seek the LORD shall not want any good thing. Come, ye children, hearken unto me: I will teach you the fear of the LORD. What man is he that desireth life, And loveth many days, that he may see good? Keep thy tongue from evil, And thy lips from speaking guile. Depart from evil, and do good; Seek peace, and pursue it. The eyes of the LORD are upon the righteous, And his ears are open unto their cry. The face of the LORD is against them that do evil, To cut off the remembrance of them from the earth. The righteous cry, and the LORD heareth, And delivereth them out of all their troubles. The LORD is nigh unto them that are of a broken heart; And saveth such as be of a contrite spirit. Many are the afflictions of the righteous: But the LORD delivereth him out of them all. He keepeth all his bones: Not one of them is broken. Evil shall slay the wicked: And they that hate the righteous shall be desolate. The LORD redeemeth the soul of his servants: And none of them that trust in him shall be desolate. PSALM 42 As the hart panteth after the water brooks, So panteth my soul after thee, O God. My soul thirsteth for God, for the living God: When shall I come and appear before God? My tears have been my meat day and night, While they continually say unto me, Where is thy God? When I remember these things, I pour out my soul in me: For I had gone with the multitude, I went with them to the house of God, With the voice of joy and praise, with a multitude that kept holyday. Why art thou cast down, O my soul? And why art thou disquieted in me? Hope thou in God: for I shall yet praise him For the help of his countenance. O my God, my soul is cast down within me: Therefore will I remember thee from the land of Jordan, And of the Hermonites, from the hill Mizar. Deep calleth unto deep at the noise of thy waterspouts: All thy waves and thy billows are gone over me. Yet the LORD will command his lovingkindness in the daytime, And in the night his song shall be with me, And my prayer unto the God of my life. I will say unto God my rock, Why hast thou forgotten me? Why go I mourning because of the oppression of the enemy? As with a sword in my bones, mine enemies reproach me; While they say daily unto me, Where is thy God? Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God: for I shall yet praise him, Who is the health of my countenance, and my God. PSALM 43 JUDGE me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. For thou art the God of my strength: Why dost thou cast me off? Why go I mourning because of the oppression of the enemy? O send out thy light and thy truth: let them lead me; Let them bring me unto thy holy hill, and to thy tabernacles. Then will I go unto the altar of God, unto God my exceeding joy: Yea, upon the harp will I praise thee, O God my God. Why art thou cast down, O my soul? And why art thou disquieted within me? Hope in God: for I shall yet praise him, Who is the health of my countenance, and my God. PSALM 45 MY heart is inditing a good matter: I speak of the things which I have made touching the king: My tongue is the pen of a ready writer. Thou art fairer than the children of men: Grace is poured into thy lips: Therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, O most mighty, With thy glory and thy majesty. And in thy majesty ride prosperously Because of truth and meekness and righteousness; And thy right hand shall teach thee terrible things. Thine arrows are sharp In the heart of the king's enemies; Whereby the people fall under thee. Thy throne, O God, is for ever and ever: The sceptre of thy kingdom is a right sceptre. Thou lovest righteousness, and hatest wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia, Out of the ivory palaces, whereby they have made thee glad. Kings' daughters were among thy honourable women: Upon thy right hand did stand the queen in gold of Ophir. Hearken, O daughter, and consider, and incline thine ear; Forget also thine own people, and thy father's house; So shall the king greatly desire thy beauty: For he is thy Lord; and worship thou him. And the daughter of Tyre shall be there with a gift; Even the rich among the people shall intreat thy favour. The king's daughter is all glorious within: Her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework: The virgins her companions that follow her shall be brought unto thee. With gladness and rejoicing shall they be brought: They shall enter into the king's palace. Instead of thy fathers shall be thy children, Whom thou mayest make princes in all the earth. I will make thy name to be remembered in all generations: Therefore shall the people praise thee for ever and ever. PSALM 46 GOD is our refuge and strength, A very present help in trouble. Therefore will not we fear, though the earth be removed, And though the mountains be carried into the midst of the sea; Though the waters thereof roar and be troubled, Though the mountains shake with the swelling thereof. Selah. There is a river, the streams whereof shall make glad the city of God, The holy place of the tabernacles of the most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The heathen raged, the kingdoms were moved: He uttered his voice, the earth melted. The LORD of hosts is with us; The God of Jacob is our refuge. Selah. Come, behold the works of the LORD, What desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariot in the fire. Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth. The LORD of hosts is with us; The God of Jacob is our refuge. Selah. PSALM 47 O CLAP your hands, all ye people; Shout unto God with the voice of triumph. For the LORD most high is terrible; He is a great King over all the earth. He shall subdue the people under us, And the nations under our feet. He shall choose our inheritance for us, The excellency of Jacob whom he loved. Selah. God is gone up with a shout, The LORD with the sound of a trumpet. Sing praises to God, sing praises: Sing praises unto our King, sing praises. For God is the King of all the earth: Sing ye praises with understanding. God reigneth over the heathen: God sitteth upon the throne of his holiness. The princes of the people are gathered together, Even the people of the God of Abraham: For the shields of the earth belong unto God: he is greatly exalted. PSALM 51 HAVE mercy upon me, O God, according to thy lovingkindness: According unto the multitude of thy tender mercies blot out my transgressions. Wash me throughly from mine iniquity, And cleanse me from my sin. For I acknowledge my transgressions: And my sin is ever before me. Against thee, thee only, have I sinned, And done this evil in thy sight: That thou mightest be justified when thou speakest, And be clear when thou judgest. Behold, I was shapen in iniquity; And in sin did my mother conceive me. Behold, thou desirest truth in the inward parts: And in the hidden part thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. Make me to hear joy and gladness; That the bones which thou hast broken may rejoice. Hide thy face from my sins, And blot out all mine iniquities. Create in me a clean heart, O God; And renew a right spirit within me. Cast me not away from thy presence; And take not thy holy spirit from me. Restore unto me the joy of thy salvation; And uphold me with thy free spirit. Then will I teach transgressors thy ways; And sinners shall be converted unto thee. Deliver me from bloodguiltiness, O God, thou God of my salvation: And my tongue shall sing aloud of thy righteousness. O Lord, open thou my lips; And my mouth shall shew forth thy praise. For thou desirest not sacrifice; else would I give it: Thou delightest not in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise. Do good in thy good pleasure unto Zion: Build thou the walls of Jerusalem. Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering and whole burnt offering: Then shall they offer bullocks upon thine altar. PSALM 63 O God, thou art my God; early will I seek thee: My soul thirsteth for thee, my flesh longeth for thee In a dry and thirsty land, where no water is; To see thy power and thy glory, So as I have seen thee in the sanctuary. Because thy lovingkindness is better than life, My lips shall praise thee. Thus will I bless thee while I live: I will lift up my hands in thy name. My soul shall be satisfied as with marrow and fatness; And my mouth shall praise thee with joyful lips: When I remember thee upon my bed, And meditate on thee in the night watches. Because thou hast been my help, Therefore in the shadow of thy wings will I rejoice.... PSALM 65 PRAISE waiteth for thee, O God, in Sion: And unto thee shall the vow be performed. O thou that hearest prayer, Unto thee shall all flesh come. Iniquities prevail against me: As for our transgressions, thou shalt purge them away. Blessed is the man whom thou choosest, And causest to approach unto thee, that he may dwell in thy courts: We shall be satisfied with the goodness of thy house, even of thy holy temple. By terrible things in righteousness wilt thou answer us, O God of our salvation; Who art the confidence of all the ends of the earth, and of them that are afar off upon the sea: Which by his strength setteth fast the mountains; Being girded with power: Which stilleth the noise of the seas, The noise of their waves, and the tumult of the people. They also that dwell in the uttermost parts are afraid at thy tokens: Thou makest the outgoings of the morning and evening to rejoice. Thou visitest the earth, and waterest it: Thou greatly enrichest it With the river of God, which is full of water: Thou preparest them corn, when thou hast so provided for it. Thou waterest the ridges thereof abundantly: Thou settlest the furrows thereof: Thou makest it soft with showers: Thou blessest the springing thereof. Thou crownest the year with thy goodness; And thy paths drop fatness. They drop upon the pastures of the wilderness: And the little hills rejoice on every side. The pastures are clothed with flocks; The valleys also are covered over with corn; They shout for joy, they also sing. PSALM 77 I CRIED unto God with my voice, Even unto God with my voice; and he gave ear unto me. In the day of my trouble I sought the Lord: My sore ran in the night, and ceased not: My soul refused to be comforted. I remembered God, and was troubled: I complained, and my spirit was overwhelmed. Selah. Thou holdest mine eyes waking: I am so troubled that I cannot speak. I have considered the days of old, The years of ancient times. I call to remembrance my song in the night: I commune with mine own heart: And my spirit made diligent search. Will the Lord cast off for ever? And will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? Hath he in anger shut up his tender mercies? Selah. And I said, This is my infirmity: But I will remember the years of the right hand of the most High. I will remember the works of the LORD: Surely I will remember thy wonders of old. I will meditate also of all thy work, And talk of thy doings. Thy way, O God, is in the sanctuary: Who is so great a God as our God? Thou art the God that doest wonders: Thou hast declared thy strength among the people. Thou hast with thine arm redeemed thy people, The sons of Jacob and Joseph. Selah. The waters saw thee, O God, The waters saw thee; they were afraid: The depths also were troubled. The clouds poured out water: The skies sent out a sound: Thine arrows also went abroad. The voice of thy thunder was in the heaven: The lightnings lightened the world: The earth trembled and shook. Thy way is in the sea, And thy path in the great waters, And thy footsteps are not known. Thou leddest thy people like a flock By the hand of Moses and Aaron. PSALM 84 HOW amiable are thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD: My heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, And the swallow a nest for herself, where she may lay her young, Even thine altars, O LORD of hosts, my King, and my God. Blessed are they that dwell in thy house: They will be still praising thee. Selah. Blessed is the man whose strength is in thee; In whose heart are the ways of them. Who passing through the valley of Baca make it a well; The rain also filleth the pools. They go from strength to strength, Every one of them in Zion appeareth before God. O LORD God of hosts, hear my prayer: Give ear, O God of Jacob. Selah. Behold, O God our shield, And look upon the face of thine anointed. For a day in thy courts is better than a thousand. I had rather be a doorkeeper in the house of my God, Than to dwell in the tents of wickedness. For the LORD God is a sun and shield: The LORD will give grace and glory: No good thing will he withhold from them that walk uprightly. O LORD of hosts, Blessed is the man that trusteth in thee. PSALM 86 BOW down thine ear, O LORD, hear me: For I am poor and needy. Preserve my soul; for I am holy: O thou my God, save thy servant that trusteth in thee. Be merciful unto me, O Lord: For I cry unto thee daily. Rejoice the soul of thy servant: For unto thee, O Lord, do I lift up my soul. For thou, Lord, art good, and ready to forgive; And plenteous in mercy unto all them that call upon thee. Give ear, O LORD, unto my prayer; And attend to the voice of my supplications. In the day of my trouble I will call upon thee: For thou wilt answer me. Among the gods there is none like unto thee, O Lord; Neither are there any works like unto thy works. All nations whom thou hast made Shall come and worship before thee, O Lord; And shall glorify thy name. For thou art great, and doest wondrous things: Thou art God alone. Teach me thy way, O LORD; I will walk in thy truth: Unite my heart to fear thy name. I will praise thee, O Lord my God, with all my heart: And I will glorify thy name for evermore. For great is thy mercy toward me: And thou hast delivered my soul from the lowest hell. O God, the proud are risen against me, And the assemblies of violent men have sought after my soul; And have not set thee before them. But thou, O Lord, art a God full of compassion, and gracious, Longsuffering, and plenteous in mercy and truth. O turn unto me, and have mercy upon me; Give thy strength unto thy servant, And save the son of thine handmaid. Shew me a token for good; That they which hate me may see it, and be ashamed: Because thou, LORD, hast holpen me, and comforted me. PSALM 90 LORD, thou hast been our dwelling place In all generations. Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God. Thou turnest man to destruction; And sayest, Return, ye children of men. For a thousand years in thy sight Are but as yesterday when it is past, And as a watch in the night. Thou carriest them away as with a flood; they are as a sleep: In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; In the evening it is cut down, and withereth. For we are consumed by thine anger, And by thy wrath are we troubled. Thou hast set our iniquities before thee, Our secret sins in the light of thy countenance. For all our days are passed away in thy wrath: We spend our years as a tale that is told. The days of our years are threescore years and ten; And if by reason of strength they be fourscore years, Yet is their strength labour and sorrow; For it is soon cut off, and we fly away. Who knoweth the power of thine anger? Even according to thy fear, so is thy wrath. So teach us to number our days, That we may apply our hearts unto wisdom. Return, O LORD, how long? And let it repent thee concerning thy servants. O satisfy us early with thy mercy; That we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us, And the years wherein we have seen evil. Let thy work appear unto thy servants, And thy glory unto their children. And let the beauty of the LORD our God be upon us: And establish thou the work of our hands upon us; Yea, the work of our hands establish thou it. PSALM 91 HE that dwelleth in the secret place of the most High Shall abide under the shadow of the Almighty. I will say of the LORD, He is my refuge and my fortress: My God; in him will I trust. Surely he shall deliver thee from the snare of the fowler, And from the noisome pestilence. He shall cover thee with his feathers, And under his wings shalt thou trust: His truth shall be thy shield and buckler. Thou shalt not be afraid for the terror by night; Nor for the arrow that flieth by day; Nor for the pestilence that walketh in darkness; Nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, And ten thousand at thy right hand; But it shall not come nigh thee. Only with thine eyes shalt thou behold And see the reward of the wicked. Because thou hast made the LORD, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling. For he shall give his angels charge over thee, To keep thee in all thy ways. They shall bear thee up in their hands, Lest thou dash thy foot against a stone. Thou shalt tread upon the lion and adder: The young lion and the dragon shalt thou trample under feet. Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him: I will be with him in trouble; I will deliver him, and honour him. With long life will I satisfy him, And shew him my salvation. PSALM 93 THE LORD reigneth, he is clothed with majesty; The LORD is clothed with strength, wherewith he hath girded himself: The world also is established, that it cannot be moved. Thy throne is established of old: Thou art from everlasting. The floods have lifted up, O LORD, the floods have lifted up their voice; The floods lift up their waves. The LORD on high is mightier than the noise of many waters, Yea, than the mighty waves of the sea. Thy testimonies are very sure: Holiness becometh thine house, O LORD, for ever. PSALM 95 O COME, let us sing unto the LORD: Let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, And make a joyful noise unto him with psalms. For the LORD is a great God, And a great King above all gods. In his hand are the deep places of the earth: The strength of the hills is his also. The sea is his, and he made it: And his hands formed the dry land. O come, let us worship and bow down: Let us kneel before the LORD our maker. For he is our God; And we are the people of his pasture, And the sheep of his hand. To day if ye will hear his voice, Harden not your heart, as in the provocation, And as in the day of temptation in the wilderness: When your fathers tempted me, Proved me, and saw my work. Forty years long was I grieved with this generation, And said, It is a people that do err in their heart, And they have not known my ways: Unto whom I sware in my wrath That they should not enter into my rest. PSALM 96 O SING unto the LORD a new song: Sing unto the LORD, all the earth. Sing unto the LORD, bless his name; Shew forth his salvation from day to day. Declare his glory among the heathen, His wonders among all people. For the LORD is great, and greatly to be praised: He is to be feared above all gods. For all the gods of the nations are idols: But the LORD made the heavens. Honour and majesty are before him: Strength and beauty are in his sanctuary. Give unto the LORD, O ye kindreds of the people, Give unto the LORD glory and strength. Give unto the LORD the glory due unto his name: Bring an offering, and come into his courts. O worship the LORD in the beauty of holiness: Fear before him, all the earth. Say among the heathen that the LORD reigneth: The world also shall be established that it shall not be moved: He shall judge the people righteously. Let the heavens rejoice, and let the earth be glad; Let the sea roar, and the fulness thereof. Let the field be joyful, and all that is therein: Then shall all the trees of the wood rejoice before the LORD: For he cometh, For he cometh to judge the earth: He shall judge the world with righteousness, And the people with his truth. PSALM 98 O SING unto the LORD a new song; For he hath done marvellous things: His right hand, and his holy arm, hath gotten him the victory. The LORD hath made known his salvation: His righteousness hath he openly shewed in the sight of the heathen. He hath remembered his mercy and his truth toward the house of Israel: All the ends of the earth have seen the salvation of our God. Make a joyful noise unto the LORD, all the earth: Make a loud noise, and rejoice, and sing praise. Sing unto the LORD with the harp; With the harp, and the voice of a psalm. With trumpets and sound of cornet Make a joyful noise before the LORD, the King. Let the sea roar, and the fulness thereof; The world, and they that dwell therein. Let the floods clap their hands: Let the hills be joyful together before the LORD; For he cometh to judge the earth: With righteousness shall he judge the world, And the people with equity. PSALM 100 MAKE a joyful noise unto the LORD, all ye lands. Serve the LORD with gladness: Come before his presence with singing. Know ye that the LORD he is God: It is he that hath made us, and not we ourselves; We are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, and into his courts with praise: Be thankful unto him, and bless his name. For the LORD is good; his mercy is everlasting; And his truth endureth to all generations. PSALM 103 BLESS the LORD, O my soul: And all that is within me, bless his holy name. Bless the LORD, O my soul, And forget not all his benefits: Who forgiveth all thine iniquities; Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with lovingkindness and tender mercies; Who satisfieth thy mouth with good things; So that thy youth is renewed like the eagle's. The LORD executeth righteousness and judgment For all that are oppressed. He made known his ways unto Moses, His acts unto the children of Israel. The LORD is merciful and gracious, Slow to anger, and plenteous in mercy. He will not always chide: Neither will he keep his anger for ever. He hath not dealt with us after our sins; Nor rewarded us according to our iniquities. For as the heaven is high above the earth, So great is his mercy toward them that fear him. As far as the east is from the west, So far hath he removed our transgressions from us. Like as a father pitieth his children, So the LORD pitieth them that fear him. For he knoweth our frame; He remembereth that we are dust. As for man, his days are as grass: As a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; And the place thereof shall know it no more. But the mercy of the LORD is from everlasting to everlasting upon them that fear him, And his righteousness unto children's children; To such as keep his covenant, And to those that remember his commandments to do them. The LORD hath prepared his throne in the heavens; And his kingdom ruleth over all. Bless the LORD, ye his angels, That excel in strength, that do his commandments, Hearkening unto the voice of his word. Bless ye the LORD, all ye his hosts; Ye ministers of his, that do his pleasure. Bless the LORD, all his works In all places of his dominion: Bless the LORD, O my soul. PSALM 104 BLESS the LORD, O my soul. O LORD my God, thou art very great; Thou art clothed with honour and majesty. Who coverest thyself with light as with a garment: Who stretchest out the heavens like a curtain: Who layeth the beams of his chambers in the waters: Who maketh the clouds his chariot: Who walketh upon the wings of the wind: Who maketh his angels spirits; His ministers a flaming fire: Who laid the foundations of the earth, That it should not be removed for ever. Thou coveredst it with the deep as with a garment: The waters stood above the mountains. At thy rebuke they fled; At the voice of thy thunder they hasted away. They go up by the mountains; They go down by the valleys unto the place which thou hast founded for them. Thou hast set a bound that they may not pass over; That they turn not again to cover the earth. He sendeth the springs into the valleys, Which run among the hills. They give drink to every beast of the field: The wild asses quench their thirst. By them shall the fowls of the heaven have their habitation, Which sing among the branches. He watereth the hills from his chambers: The earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, And herb for the service of man: That he may bring forth food out of the earth; And wine that maketh glad the heart of man, And oil to make his face to shine, And bread which strengtheneth man's heart. The trees of the LORD are full of sap; The cedars of Lebanon, which he hath planted; Where the birds make their nests: As for the stork, the fir trees are her house. The high hills are a refuge for the wild goats; And the rocks for the conies. He appointed the moon for seasons: The sun knoweth his going down. Thou makest darkness, and it is night: Wherein all the beasts of the forest do creep forth. The young lions roar after their prey, And seek their meat from God. The sun ariseth, they gather themselves together, And lay them down in their dens. Man goeth forth unto his work And to his labour until the evening. O LORD, how manifold are thy works! In wisdom hast thou made them all: The earth is full of thy riches. So is this great and wide sea, Wherein are things creeping innumerable, Both small and great beasts. There go the ships: There is that leviathan, whom thou hast made to play therein. These wait all upon thee; That thou mayest give them their meat in due season. That thou givest them they gather: Thou openest thine hand, they are filled with good. Thou hidest thy face, they are troubled: Thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created: And thou renewest the face of the earth. The glory of the LORD shall endure for ever: The LORD shall rejoice in his works. He looketh on the earth, and it trembleth: He toucheth the hills, and they smoke. I will sing unto the LORD as long as I live: I will sing praise to my God while I have my being. My meditation of him shall be sweet: I will be glad in the LORD. Let the sinners be consumed out of the earth, And let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD. PSALM 107 O GIVE thanks unto the LORD, for he is good: For his mercy endureth for ever. Let the redeemed of the LORD say so, Whom he hath redeemed from the hand of the enemy; And gathered them out of the lands, From the east, and from the west, from the north, and from the south. They wandered in the wilderness in a solitary way; They found no city to dwell in. Hungry and thirsty, Their soul fainted in them. Then they cried unto the LORD in their trouble, And he delivered them out of their distresses. And he led them forth by the right way, That they might go to a city of habitation. Oh that men would praise the LORD for his goodness, And for his wonderful works to the children of men! For he satisfieth the longing soul, And filleth the hungry soul with goodness. Such as sit in darkness and in the shadow of death, Being bound in affliction and iron; Because they rebelled against the words of God, And contemned the counsel of the most High: Therefore he brought down their heart with labour; They fell down, and there was none to help. Then they cried unto the LORD in their trouble, And he saved them out of their distresses. He brought them out of darkness and the shadow of death, And brake their bands in sunder. Oh that men would praise the LORD for his goodness, And for his wonderful works to the children of men! For he hath broken the gates of brass, And cut the bars of iron in sunder. Fools because of their transgression, And because of their iniquities, are afflicted. Their soul abhorreth all manner of meat; And they draw near unto the gates of death. Then they cry unto the LORD in their trouble, And he saveth them out of their distresses. He sent his word, and healed them, And delivered them from their destructions. Oh that men would praise the LORD for his goodness, And for his wonderful works to the children of men! And let them sacrifice the sacrifices of thanksgiving, And declare his works with rejoicing. They that go down to the sea in ships, That do business in great waters; These see the works of the LORD, And his wonders in the deep. For he commandeth, and raiseth the stormy wind, Which lifteth up the waves thereof. They mount up to the heaven, they go down again to the depths: Their soul is melted because of trouble. They reel to and fro, and stagger like a drunken man, And are at their wit's end. Then they cry unto the LORD in their trouble, And he bringeth them out of their distresses. He maketh the storm a calm, So that the waves thereof are still. Then are they glad because they be quiet; So he bringeth them unto their desired haven. Oh that men would praise the LORD for his goodness, And for his wonderful works to the children of men! Let them exalt him also in the congregation of the people, And praise him in the assembly of the elders. He turneth rivers into a wilderness, And the watersprings into dry ground; A fruitful land into barrenness, For the wickedness of them that dwell therein. He turneth the wilderness into a standing water, And dry ground into watersprings. And there he maketh the hungry to dwell, That they may prepare a city for habitation; And sow the fields, and plant vineyards, Which may yield fruits of increase. He blesseth them also, so that they are multiplied greatly; And suffereth not their cattle to decrease. Again, they are minished and brought low Through oppression, affliction, and sorrow. He poureth contempt upon princes, And causeth them to wander in the wilderness, where there is no way. Yet setteth he the poor on high from affliction, And maketh him families like a flock. The righteous shall see it, and rejoice: And all iniquity shall stop her mouth. Whoso is wise, and will observe these things, Even they shall understand the lovingkindness of the LORD. PSALM 111 PRAISE ye the LORD. I will praise the LORD with my whole heart, In the assembly of the upright, and in the congregation. The works of the LORD are great, Sought out of all them that have pleasure therein. His work is honourable and glorious: And his righteousness endureth for ever. He hath made his wonderful works to be remembered: The LORD is gracious and full of compassion. He hath given meat unto them that fear him: He will ever be mindful of his covenant. He hath shewed his people the power of his works, That he may give them the heritage of the heathen. The works of his hands are verity and judgment; All his commandments are sure. They stand fast for ever and ever, And are done in truth and uprightness. He sent redemption unto his people: He hath commanded his covenant for ever: Holy and reverend is his name. The fear of the LORD is the beginning of wisdom: A good understanding have all they that do his commandments: His praise endureth for ever. PSALM 116 I LOVE the LORD, because he hath heard My voice and my supplications. Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live. The sorrows of death compassed me, And the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the LORD; O LORD, I beseech thee, deliver my soul. Gracious is the LORD, and righteous; Yea, our God is merciful. The LORD preserveth the simple: I was brought low, and he helped me. Return unto thy rest, O my soul; For the LORD hath dealt bountifully with thee. For thou hast delivered my soul from death, Mine eyes from tears, and my feet from falling. I will walk before the LORD In the land of the living. I believed, therefore have I spoken: I was greatly afflicted: I said in my haste, All men are liars. What shall I render unto the LORD For all his benefits toward me? I will take the cup of salvation, And call upon the name of the LORD. I will pay my vows unto the LORD now In the presence of all his people. Precious in the sight of the LORD Is the death of his saints. O LORD, truly I am thy servant; I am thy servant, And the son of thine handmaid: Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving, And will call upon the name of the LORD. I will pay my vows unto the LORD now In the presence of all his people, In the courts of the LORD'S house, In the midst of thee, O Jerusalem. Praise ye the LORD. PSALM 118 O GIVE thanks unto the LORD; for he is good: Because his mercy endureth for ever. Let Israel now say, That his mercy endureth for ever. Let the house of Aaron now say, That his mercy endureth for ever. Let them now that fear the LORD say, That his mercy endureth for ever. I called upon the LORD in distress: The LORD answered me, and set me in a large place. The LORD is on my side; I will not fear: What can man do unto me? The LORD taketh my part with them that help me: Therefore shall I see my desire upon them that hate me. It is better to trust in the LORD Than to put confidence in man. It is better to trust in the LORD Than to put confidence in princes. All nations compassed me about: But in the name of the LORD will I destroy them. They compassed me about; yea, they compassed me about: But in the name of the LORD I will destroy them. They compassed me about like bees; They are quenched as the fire of thorns: For in the name of the LORD I will destroy them. Thou hast thrust sore at me that I might fall: But the LORD helped me.... PSALM 121 I WILL lift up mine eyes unto the hills, From whence cometh my help. My help cometh from the LORD, Which made heaven and earth. He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, he that keepeth Israel Shall neither slumber nor sleep. The LORD is thy keeper: The LORD is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. The LORD shall preserve thee from all evil: He shall preserve thy soul. The LORD shall preserve thy going out and thy coming in From this time forth, and even for evermore. PSALM 136 O GIVE thanks unto the LORD; for he is good: For his mercy endureth for ever. O give thanks unto the God of gods: For his mercy endureth for ever. O give thanks to the Lord of lords: For his mercy endureth for ever. To him who alone doeth great wonders: For his mercy endureth for ever. To him that by wisdom made the heavens: For his mercy endureth for ever. To him that stretched out the earth above the waters: For his mercy endureth for ever. To him that made great lights: For his mercy endureth for ever: The sun to rule by day: For his mercy endureth for ever: The moon and stars to rule by night: For his mercy endureth for ever. To him that smote Egypt in their firstborn: For his mercy endureth for ever: And brought out Israel from among them: For his mercy endureth for ever: With a strong hand, and with a stretched out arm: For his mercy endureth for ever. To him which divided the Red sea into parts: For his mercy endureth for ever: And made Israel to pass through the midst of it: For his mercy endureth for ever: But overthrew Pharaoh and his host in the Red sea: For his mercy endureth for ever. To him which led his people through the wilderness: For his mercy endureth for ever. To him which smote great kings: For his mercy endureth for ever: And slew famous kings: For his mercy endureth for ever: Sihon king of the Amorites: For his mercy endureth for ever: And Og the king of Bashan: For his mercy endureth for ever: And gave their land for an heritage: For his mercy endureth for ever: Even an heritage unto Israel his servant: For his mercy endureth for ever. Who remembered us in our low estate: For his mercy endureth for ever: And hath redeemed us from our enemies: For his mercy endureth for ever. Who giveth food to all flesh: For his mercy endureth for ever. O give thanks unto the God of heaven: For his mercy endureth for ever. PSALM 138 I WILL praise thee with my whole heart: Before the gods will I sing praise unto thee. I will worship toward thy holy temple, And praise thy name for thy lovingkindness and for thy truth: For thou hast magnified thy word above all thy name. In the day when I cried thou answeredst me, And strengthenedst me with strength in my soul. All the kings of the earth shall praise thee, O LORD, When they hear the words of thy mouth. Yea, they shall sing in the ways of the LORD: For great is the glory of the LORD. Though the LORD be high, yet hath he respect unto the lowly: But the proud he knoweth afar off. Though I walk in the midst of trouble, thou wilt revive me: Thou shalt stretch forth thine hand against the wrath of mine enemies, And thy right hand shall save me. The LORD will perfect that which concerneth me: Thy mercy, O LORD, endureth for ever: Forsake not the works of thine own hands. PSALM 139 O LORD, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off. Thou compassest my path and my lying down, And art acquainted with all my ways. For there is not a word in my tongue, But, lo, O LORD, thou knowest it altogether. Thou hast beset me behind and before, And laid thine hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it. Whither shall I go from thy spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in hell, behold, thou art there. If I take the wings of the morning, And dwell in the uttermost parts of the sea; Even there shall thy hand lead me, And thy right hand shall hold me. If I say, Surely the darkness shall cover me; Even the night shall be light about me. Yea, the darkness hideth not from thee; But the night shineth as the day: The darkness and the light are both alike to thee.... I will praise thee; For I am fearfully and wonderfully made: Marvellous are thy works; And that my soul knoweth right well.... Search me, O God, and know my heart: Try me, and know my thoughts: And see if there be any wicked way in me, And lead me in the way everlasting. PSALM 145 I WILL extol thee, my God, O king; And I will bless thy name for ever and ever. Every day will I bless thee; And I will praise thy name for ever and ever. Great is the LORD, and greatly to be praised; And his greatness is unsearchable. One generation shall praise thy works to another, And shall declare thy mighty acts. I will speak of the glorious honour of thy majesty, And of thy wondrous works. And men shall speak of the might of thy terrible acts: And I will declare thy greatness. They shall abundantly utter the memory of thy great goodness, And shall sing of thy righteousness. The LORD is gracious, and full of compassion; Slow to anger, and of great mercy. The LORD is good to all: And his tender mercies are over all his works. All thy works shall praise thee, O LORD; And thy saints shall bless thee. They shall speak of the glory of thy kingdom, And talk of thy power; To make known to the sons of men his mighty acts, And the glorious majesty of his kingdom. Thy kingdom is an everlasting kingdom, And thy dominion endureth throughout all generations. The LORD upholdeth all that fall, And raiseth up all those that be bowed down. The eyes of all wait upon thee; And thou givest them their meat in due season. Thou openest thine hand, And satisfiest the desire of every living thing. The LORD is righteous in all his ways, And holy in all his works. The LORD is nigh unto all them that call upon him, To all that call upon him in truth. He will fulfil the desire of them that fear him: He also will hear their cry, and will save them. The LORD preserveth all them that love him: But all the wicked will he destroy. My mouth shall speak the praise of the LORD: And let all flesh bless his holy name for ever and ever. PSALM 146 PRAISE ye the LORD. Praise the LORD, O my soul. While I live will I praise the LORD: I will sing praises unto my God while I have any being. Put not your trust in princes, Nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; In that very day his thoughts perish. Happy is he that hath the God of Jacob for his help, Whose hope is in the LORD his God: Which made heaven, and earth, The sea, and all that therein is: Which keepeth truth for ever: Which executeth judgment for the oppressed: Which giveth food to the hungry. The LORD looseth the prisoners: The LORD openeth the eyes of the blind: The LORD raiseth them that are bowed down: The LORD loveth the righteous: The LORD preserveth the strangers; He relieveth the fatherless and widow: But the way of the wicked he turneth upside down. The LORD shall reign for ever, Even thy God, O Zion, unto all generations. Praise ye the LORD. PSALM 147 PRAISE ye the LORD: For it is good to sing praises unto our God; For it is pleasant; and praise is comely. The LORD doth build up Jerusalem: He gathereth together the outcasts of Israel. He healeth the broken in heart, And bindeth up their wounds. He telleth the number of the stars; He calleth them all by their names. Great is our Lord, and of great power: His understanding is infinite. The LORD lifteth up the meek: He casteth the wicked down to the ground. Sing unto the LORD with thanksgiving; Sing praise upon the harp unto our God: Who covereth the heaven with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains. He giveth to the beast his food, And to the young ravens which cry. He delighteth not in the strength of the horse: He taketh not pleasure in the legs of a man. The LORD taketh pleasure in them that fear him, In those that hope in his mercy. Praise the LORD, O Jerusalem; Praise thy God, O Zion. For he hath strengthened the bars of thy gates; He hath blessed thy children within thee. He maketh peace in thy borders, And filleth thee with the finest of the wheat. He sendeth forth his commandment upon earth: His word runneth very swiftly. He giveth snow like wool: He scattereth the hoarfrost like ashes. He casteth forth his ice like morsels: Who can stand before his cold? He sendeth out his word, and melteth them: He causeth his wind to blow, and the waters flow. He sheweth his word unto Jacob, His statutes and his judgments unto Israel. He hath not dealt so with any nation: And as for his judgments, they have not known them. Praise ye the LORD. PSALM 148 PRAISE ye the LORD. Praise ye the LORD from the heavens: Praise him in the heights. Praise ye him, all his angels: Praise ye him, all his hosts. Praise ye him, sun and moon: Praise him, all ye stars of light. Praise him, ye heavens of heavens, And ye waters that be above the heavens. Let them praise the name of the LORD: For he commanded, and they were created. He hath also stablished them for ever and ever: He hath made a decree which shall not pass. Praise the LORD from the earth, Ye dragons, and all deeps: Fire, and hail; snow, and vapours; Stormy wind fulfilling his word: Mountains, and all hills; Fruitful trees, and all cedars: Beasts, and all cattle; Creeping things, and flying fowl: Kings of the earth, and all people; Princes, and all judges of the earth: Both young men, and maidens; Old men, and children: Let them praise the name of the LORD: For his name alone is excellent; His glory is above the earth and heaven. He also exalteth the horn of his people, The praise of all his saints; Even of the children of Israel, a people near unto him. Praise ye the LORD. PSALM 150 PRAISE ye the LORD. Praise God in his sanctuary: Praise him in the firmament of his power. Praise him for his mighty acts: Praise him according to his excellent greatness. Praise him with the sound of the trumpet: Praise him with the psaltery and harp. Praise him with the timbrel and dance: Praise him with stringed instruments and organs. Praise him upon the loud cymbals: Praise him upon the high sounding cymbals. Let every thing that hath breath praise the LORD. Praise ye the LORD. CHAPTER 137 PROVERBS [Sidenote: Proverbs 1] [Sidenote: Proverbs 4] [Sidenote: Proverbs 9] [Sidenote: Proverbs 16] [Sidenote: Proverbs 24] THE proverbs of Solomon the son of David, king of Israel. The fear of the LORD is the beginning of knowledge: But fools despise wisdom and instruction. My son, hear the instruction of thy father, And forsake not the law of thy mother: For they shall be an ornament of grace unto thy head, And chains about thy neck. My son, if sinners entice thee, consent thou not. Let not mercy and truth forsake thee: Bind them about thy neck; Write them upon the table of thine heart: So shalt thou find favour and good understanding In the sight of God and man. Trust in the LORD with all thine heart; And lean not unto thine own understanding. In all thy ways acknowledge him, And he shall direct thy paths. Be not wise in thine own eyes: Fear the LORD, and depart from evil. My son, despise not the chastening of the LORD; Neither be weary of his correction: For whom the LORD loveth he correcteth; Even as a father the son in whom he delighteth. Happy is the man that findeth wisdom, And the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, And the gain thereof than fine gold. She is more precious than rubies: And all the things thou canst desire are not to be compared unto her. Length of days is in her right hand; And in her left hand riches and honour. Her ways are ways of pleasantness, And all her paths are peace. Wisdom is the principal thing; therefore get wisdom: And with all thy getting get understanding. Exalt her, and she shall promote thee: She shall bring thee to honour, when thou dost embrace her. She shall give to thine head an ornament of grace: A crown of glory shall she deliver to thee. The path of the just is as the shining light, That shineth more and more unto the perfect day. The way of the wicked is as darkness: They know not at what they stumble. Keep thy heart with all diligence; For out of it are the issues of life. Go to the ant, thou sluggard; Consider her ways, and be wise: Which having no guide, overseer, or ruler, Provideth her meat in the summer, And gathereth her food in the harvest. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, A little folding of the hands to sleep: So shall thy poverty come as one that travelleth, And thy want as an armed man. These six things doth the LORD hate: Yea, seven are an abomination unto him: A proud look, a lying tongue, And hands that shed innocent blood, An heart that deviseth wicked imaginations, Feet that be swift in running to mischief, A false witness that speaketh lies, And he that soweth discord among brethren. Doth not wisdom cry? And understanding put forth her voice? She crieth at the gates, at the entry of the city, At the coming in at the doors. Unto you, O men, I call; And my voice is to the sons of man. Wisdom is better than rubies; And all the things that may be desired are not to be compared to it. I love them that love me; And those that seek me early shall find me. Riches and honour are with me; Yea, durable riches and righteousness. The LORD possessed me in the beginning of his way, Before his works of old. I was set up from everlasting, From the beginning, or ever the earth was. When there were no depths, I was brought forth; When there were no fountains abounding with water. Before the mountains were settled, Before the hills was I brought forth: While as yet he had not made the earth, nor the fields, Nor the highest part of the dust of the world. When he prepared the heavens, I was there: When he set a compass upon the face of the depth: When he established the clouds above: When he strengthened the fountains of the deep: When he gave to the sea his decree, That the waters should not pass his commandment: When he appointed the foundations of the earth: Then I was by him, as one brought up with him: And I was daily his delight, Rejoicing always before him; Rejoicing in the habitable part of his earth; And my delights were with the sons of men. Now therefore hearken unto me, O ye children: For blessed are they that keep my ways. Hear instruction, and be wise, And refuse it not. Blessed is the man that heareth me, Watching daily at my gates, Waiting at the posts of my doors. For whoso findeth me findeth life, And shall obtain favour of the LORD. But he that sinneth against me wrongeth his own soul: All they that hate me love death. The fear of the LORD is the beginning of wisdom: And the knowledge of the holy is understanding. A wise son maketh a glad father: But a foolish son is the heaviness of his mother. He becometh poor that dealeth with a slack hand: But the hand of the diligent maketh rich. Hatred stirreth up strifes: But love covereth all sins. He is in the way of life that keepeth instruction: But he that refuseth reproof erreth. He that hideth hatred with lying lips, And he that uttereth a slander, is a fool. In the multitude of words there wanteth not sin: But he that refraineth his lips is wise. The blessing of the LORD, it maketh rich, And he addeth no sorrow with it. When pride cometh, then cometh shame: But with the lowly is wisdom. A righteous man regardeth the life of his beast: But the tender mercies of the wicked are cruel. The way of a fool is right in his own eyes: But he that hearkeneth unto counsel is wise. The lip of truth shall be established for ever: But a lying tongue is but for a moment. Lying lips are abomination to the LORD: But they that deal truly are his delight. He that walketh with wise men shall be wise: But a companion of fools shall be destroyed. He that spareth his rod hateth his son: But he that loveth him chasteneth him betimes. He that despiseth his neighbour sinneth: But he that hath mercy on the poor, happy is he. A soft answer turneth away wrath: But grievous words stir up anger. The eyes of the LORD are in every place, Beholding the evil and the good. A fool despiseth his father's instruction: But he that regardeth reproof is prudent. Better is little with the fear of the LORD, Than great treasure and trouble therewith. Better is a dinner of herbs where love is, Than a stalled ox and hatred therewith. Pride goeth before destruction, And an haughty spirit before a fall. Pleasant words are as an honeycomb, Sweet to the soul, and health to the bones. The hoary head is a crown of glory, If it be found in the way of righteousness. He that is slow to anger is better than the mighty; And he that ruleth his spirit than he that taketh a city. Whoso mocketh the poor reproacheth his Maker: And he that is glad at calamities shall not be unpunished. Whoso rewardeth evil for good, Evil shall not depart from his house. The beginning of strife is as when one letteth out water: Therefore leave off contention, before it be meddled with. A friend loveth at all times, And a brother is born for adversity. A merry heart doeth good like a medicine: But a broken spirit drieth the bones. He also that is slothful in his work Is brother to him that is a great waster. Slothfulness casteth into a deep sleep; And an idle soul shall suffer hunger. Even a child is known by his doings, Whether his work be pure, and whether it be right. Whoso curseth his father or his mother, His lamp shall be put out in obscure darkness. To do justice and judgment Is more acceptable to the LORD than sacrifice. Whoso stoppeth his ears at the cry of the poor, He also shall cry himself, but shall not be heard. He that loveth pleasure shall be a poor man: He that loveth wine and oil shall not be rich. Whoso keepeth his mouth and his tongue Keepeth his soul from troubles. A good name is rather to be chosen than great riches, And loving favour rather than silver and gold. The rich and poor meet together: The LORD is the maker of them all. Train up a child in the way he should go: And when he is old, he will not depart from it. He that hath a bountiful eye shall be blessed; For he giveth of his bread to the poor. Foolishness is bound in the heart of a child; But the rod of correction shall drive it far from him. Rob not the poor, because he is poor: Neither oppress the afflicted in the gate. Hearken unto thy father that begat thee, And despise not thy mother when she is old. Look not thou upon the wine when it is red, When it giveth his colour in the cup, When it moveth itself aright. At the last it biteth like a serpent, And stingeth like an adder. Rejoice not when thine enemy falleth, And let not thine heart be glad when he stumbleth. If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, And the LORD shall reward thee. Seest thou a man wise in his own conceit? There is more hope of a fool than of him. Whoso diggeth a pit shall fall therein: And he that rolleth a stone, it will return upon him. Boast not thyself of to morrow; For thou knowest not what a day may bring forth. Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips. Thine own friend, and thy father's friend, forsake not. A prudent man foreseeth the evil, and hideth himself; But the simple pass on, and are punished. Iron sharpeneth iron; So a man sharpeneth the countenance of his friend. Whoso keepeth the fig tree shall eat the fruit thereof: So he that waiteth on his master shall be honoured. As in water face answereth to face, So the heart of man to man. The wicked flee when no man pursueth: But the righteous are bold as a lion. Better is the poor that walketh in his uprightness, Than he that is perverse in his ways, though he be rich. Whoso keepeth the law is a wise son: But he that is a companion of riotous men shameth his father. He that turneth away his ear from hearing the law, Even his prayer shall be abomination. Whoso causeth the righteous to go astray in an evil way, He shall fall himself into his own pit: But the upright shall have good things in possession. He that covereth his sins shall not prosper: But whoso confesseth and forsaketh them shall have mercy. Whoso walketh uprightly shall be saved: But he that is perverse in his ways shall fall at once. He that tilleth his land shall have plenty of bread: But he that followeth after vain persons shall have poverty enough. He that rebuketh a man afterwards shall find more favour Than he that flattereth with the tongue. Whoso robbeth his father or his mother, and saith, It is no transgression; The same is the companion of a destroyer. He that is of a proud heart stirreth up strife: But he that putteth his trust in the LORD shall be made fat. He that trusteth in his own heart is a fool: But whoso walketh wisely, he shall be delivered. He that giveth unto the poor shall not lack: But he that hideth his eyes shall have many a curse. He, that being often reproved hardeneth his neck, Shall suddenly be destroyed, and that without remedy. When the righteous are in authority, the people rejoice: But when the wicked beareth rule, the people mourn. A man that flattereth his neighbour Spreadeth a net for his feet. The righteous considereth the cause of the poor: But the wicked regardeth not to know it. If a wise man contendeth with a foolish man, Whether he rage or laugh, there is no rest. A fool uttereth all his mind: But a wise man keepeth it in till afterwards. Seest thou a man that is hasty in his words? There is more hope of a fool than of him. An angry man stirreth up strife, And a furious man aboundeth in transgression. A man's pride shall bring him low: But honour shall uphold the humble in spirit. Whoso is partner with a thief hateth his own soul: He heareth cursing, and bewrayeth it not. The fear of man bringeth a snare: But whoso putteth his trust in the LORD shall be safe. Every word of God is pure: He is a shield unto them that put their trust in him. CHAPTER 138 REMEMBER THY CREATOR [Sidenote: Ecclesiastes 12] REMEMBER now thy Creator in the days of thy youth, While the evil days come not, nor the years draw nigh, When thou shalt say, I have no pleasure in them; While the sun, or the light, or the moon, or the stars, be not darkened, Nor the clouds return after the rain: In the day when the keepers of the house shall tremble, And the strong men shall bow themselves, And the grinders cease because they are few, And those that look out of the windows be darkened, And the doors shall be shut in the streets, When the sound of the grinding is low, And he shall rise up at the voice of the bird, And all the daughters of musick shall be brought low; Also when they shall be afraid of that which is high, And fears shall be in the way, And the almond tree shall flourish, And the grasshopper shall be a burden, And desire shall fail: Because man goeth to his long home, and the mourners go about the streets: Or ever the silver cord be loosed, or the golden bowl be broken, Or the pitcher be broken at the fountain, or the wheel broken at the cistern. Then shall the dust return to the earth as it was: And the spirit shall return unto God who gave it. [Sidenote: Ecclesiastes 12] Let us hear the conclusion of the whole matter: Fear God, and keep his commandments: for this is the whole duty of man. For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil. [Illustration] [Illustration] BOOK XIII--THE PROPHETS CHAPTER 139 PROPHECIES OF ISAIAH THE vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master's crib: but Israel doth not know, my people doth not consider. Come now, and let us reason together, saith the LORD: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the LORD, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the LORD from Jerusalem. And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. O house of Jacob, come ye, and let us walk in the light of the LORD. Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. For before the child shall know to refuse the evil, and choose the good, the land that thou abhorrest shall be forsaken of both her kings. [Sidenote: Isaiah 9] The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. The zeal of the LORD of hosts will perform this. And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the spirit of the LORD shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD; and shall make him of quick understanding in the fear of the LORD: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: but with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the LORD, as the waters cover the sea. And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Behold, God is my salvation; I will trust, and not be afraid: for the LORD JEHOVAH is my strength and my song; he also is become my salvation. Therefore with joy shall ye draw water out of the wells of salvation. And in that day shall ye say, Praise the LORD, call upon his name, declare his doings among the people, make mention that his name is exalted. Sing unto the LORD; for he hath done excellent things: this is known in all the earth. Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. He will swallow up death in victory; and the Lord GOD will wipe away tears from off all faces; and the rebuke of his people shall he take away from off all the earth: for the LORD hath spoken it. And it shall be said in that day, Lo, this is our God; we have waited for him, and he will save us: this is the LORD; we have waited for him, we will be glad and rejoice in his salvation. In that day shall this song be sung in the land of Judah; We have a strong city; salvation will God appoint for walls and bulwarks. Open ye the gates, that the righteous nation which keepeth the truth may enter in. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. Trust ye in the LORD for ever: for in the LORD JEHOVAH is everlasting strength: for he bringeth down them that dwell on high; the lofty city, he layeth it low; he layeth it low, even to the ground; he bringeth it even to the dust. The foot shall tread it down, even the feet of the poor, and the steps of the needy. The way of the just is uprightness: thou, most upright, dost weigh the path of the just. Yea, in the way of thy judgments, O LORD, have we waited for thee; the desire of our soul is to thy name, and to the remembrance of thee. With my soul have I desired thee in the night; yea, with my spirit within me will I seek thee early: for when thy judgments are in the earth, the inhabitants of the world will learn righteousness. Thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Behold, a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be as an hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. [Sidenote: Isaiah 26] Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; he shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. The LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us. The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. And the parched ground shall become a pool, and the thirsty land springs of water. [Sidenote: Isaiah 40] And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. CHAPTER 140 PROMISES OF THE MESSIAH AND OF GOSPEL GRACE COMFORT ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. To whom then will ye liken God? or what likeness will ye compare unto him? Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: that bringeth the princes to nothing; he maketh the judges of the earth as vanity. To whom then will ye liken me, or shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. When the poor and needy seek water, and there is none, and their tongue faileth for thirst, I the LORD will hear them, I the God of Israel will not forsake them. I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree, and the pine, and the box tree together: that they may see, and know, and consider, and understand together, that the hand of the LORD hath done this, and the Holy One of Israel hath created it. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. He shall not cry, nor lift up, nor cause his voice to be heard in the street. A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. [Sidenote: Isaiah 41] Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house. I am the LORD: that is my name: and my glory will I not give to another, neither my praise to graven images. Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. Sing unto the LORD a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. Let them give glory unto the LORD, and declare his praise in the islands. The LORD shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once. I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. [Sidenote: Isaiah 43] But now thus saith the LORD that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. For I am the LORD thy God, the Holy One of Israel, thy Saviour. Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. Fear not: for I am with thee: I will bring thy seed from the east, and gather thee from the west; I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. Bring forth the blind people that have eyes, and the deaf that have ears. Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and shew us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no saviour. I have declared, and have saved, and I have shewed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God. Yea, before the day was I am he; and there is none that can deliver out of my hand: I will work, and who shall let it? Remember these, O Jacob and Israel; for thou art my servant: I have formed thee; thou art my servant: O Israel, thou shalt not be forgotten of me. I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. Sing, O ye heavens; for the LORD hath done it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the LORD hath redeemed Jacob, and glorified himself in Israel. Thus saith the LORD, thy redeemer, I am the LORD that maketh all things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; that frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their knowledge foolish; that confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: that saith to the deep, Be dry, and I will dry up thy rivers: that saith of Cyrus, He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the LORD speak righteousness, I declare things that are right. Assemble yourselves and come; draw near together, ye that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god that cannot save. Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from ancient time? who hath told it from that time? have not I the LORD? and there is no God else beside me; a just God and a Saviour; there is none beside me. Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. Surely, shall one say, in the LORD have I righteousness and strength: even to him shall men come; and all that are incensed against him shall be ashamed. In the LORD shall all the seed of Israel be justified, and shall glory. Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea. There is no peace, saith the LORD, unto the wicked. Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the LORD hath comforted his people, and will have mercy upon his afflicted. But Zion said, The LORD hath forsaken me, and my Lord hath forgotten me. Can a woman forget her sucking child, that she should not have compassion on her son? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. For the LORD shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the LORD; joy and gladness shall be found therein, thanksgiving, and the voice of melody. [Sidenote: Isaiah 45] Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. My righteousness is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. Hearken unto me, ye that know righteousness, the people in whose heart is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. [Sidenote: Isaiah 52] Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? Therefore the redeemed of the LORD shall return, and come with singing unto Zion; and everlasting joy shall be upon their head: they shall obtain gladness and joy; and sorrow and mourning shall flee away. I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth? CHAPTER 141 GOOD TIDINGS HOW beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! Break forth into joy, sing together, ye waste places of Jerusalem: for the LORD hath comforted his people, he hath redeemed Jerusalem. Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men: so shall he sprinkle many nations; the kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they consider. Who hath believed our report? and to whom is the arm of the LORD revealed? For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were our faces from him; he was despised, and we esteemed him not. Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight itself in fatness. Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Seek ye the LORD while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper in the thing whereto I sent it. For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap their hands. Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the LORD for a name, for an everlasting sign that shall not be cut off. [Sidenote: Isaiah 55] Thus saith the LORD, Keep ye judgment, and do justice: for my salvation is near to come, and my righteousness to be revealed. Blessed is the man that doeth this, and the son of man that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the LORD, to serve him, and to love the name of the LORD, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. [Sidenote: Isaiah 57] For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked. Wherefore have we fasted, say they, and thou seest not? wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as ye do this day, to make your voice to be heard on high. Is it such a fast that I have chosen? a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the LORD? Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. If thou turn away thy foot from the sabbath, from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the LORD, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words: then shalt thou delight thyself in the LORD; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the LORD hath spoken it. Arise, shine; for thy light is come, and the glory of the LORD is risen upon thee. For, behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee, and his glory shall be seen upon thee. And the Gentiles shall come to thy light, and kings to the brightness of thy rising. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the LORD shall be unto thee an everlasting light, and thy God thy glory. The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the LORD, that he might be glorified. I will greatly rejoice in the LORD, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord GOD will cause righteousness and praise to spring forth before all the nations. I will mention the lovingkindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. For he said, Surely they are my people, children that will not lie: so he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old. CHAPTER 142 WORDS OF JEREMIAH [Sidenote: Jeremiah 1] THE words of Jeremiah the son of Hilkiah, to whom the word of the LORD came in the days of Josiah the son of Amon king of Judah. It came also in the days of Jehoiakim the son of Josiah, unto the end of the eleventh year of Zedekiah the son of Josiah king of Judah, unto the carrying away of Jerusalem captive in the fifth month. Hear ye the word of the LORD, O house of Jacob, and all the families of the house of Israel: thus saith the LORD, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the LORD. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! [Sidenote: Jeremiah 18] Thus saith the LORD, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the LORD which exercise lovingkindness, judgment, and righteousness, in the earth: for in these things I delight, saith the LORD. Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil. CHAPTER 143 THE POTTER'S VESSEL THE word which came to Jeremiah from the LORD, saying, Arise, and go down to the potter's house, and there I will cause thee to hear my words. Then I went down to the potter's house, and, behold, he wrought a work on the wheels. And the vessel that he made of clay was marred in the hand of the potter: so he made it again another vessel, as seemed good to the potter to make it. Then the word of the LORD came to me, saying, O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay is in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. Thus saith the LORD, Go and get a potter's earthen bottle, and take of the ancients of the people, and of the ancients of the priests; and go forth unto the valley of the son of Hinnom, which is by the entry of the east gate, and proclaim there the words that I shall tell thee, and say, Hear ye the word of the LORD, O kings of Judah, and inhabitants of Jerusalem; Thus saith the LORD of hosts, the God of Israel; Behold, I will bring evil upon this place, the which whosoever heareth, his ears shall tingle. Then shalt thou break the bottle in the sight of the men that go with thee, and shalt say unto them, Thus saith the LORD of hosts; Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury. Now Pashur the son of Immer the priest, who was also chief governor in the house of the LORD, heard that Jeremiah prophesied these things. Then Pashur smote Jeremiah the prophet, and put him in the stocks that were in the high gate of Benjamin, which was by the house of the LORD. And it came to pass on the morrow, that Pashur brought forth Jeremiah out of the stocks. Then said Jeremiah unto him, Thou, Pashur, and all that dwell in thine house shall go into captivity: and thou shalt come to Babylon, and there thou shalt die, and shalt be buried there, thou, and all thy friends, to whom thou hast prophesied lies. The word that came to Jeremiah from the LORD, saying, Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book. For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it. The LORD hath appeared of old unto me, saying, Yea, I have loved thee with an everlasting love: therefore with lovingkindness have I drawn thee. Hear the word of the LORD, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the LORD: but this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. And they shall teach no more every man his neighbour, and every man his brother, saying, Know the LORD: for they shall all know me, from the least of them unto the greatest of them, saith the LORD: for I will forgive their iniquity, and I will remember their sin no more. [Sidenote: Jeremiah 37] Behold, the days come, saith the LORD, that I will perform that good thing which I have promised unto the house of Israel and to the house of Judah. In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land. In those days shall Judah be saved, and Jerusalem shall dwell safely: and this is the name wherewith she shall be called, The LORD our righteousness. CHAPTER 144 JEREMIAH IS PERSECUTED AND it came to pass, that when the army of the Chaldeans was broken up from Jerusalem for fear of Pharaoh's army, then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to separate himself thence in the midst of the people. And when he was in the gate of Benjamin, a captain of the ward was there, whose name was Irijah; and he took Jeremiah the prophet, saying, Thou fallest away to the Chaldeans. Then said Jeremiah, It is false; I fall not away to the Chaldeans. But he hearkened not to him: so Irijah took Jeremiah, and brought him to the princes. Wherefore the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe: for they had made that the prison. [Sidenote: Ezekiel 1] When Jeremiah was entered into the dungeon, and into the cabins, and had remained there many days, Zedekiah the king sent, and took him out: and the king asked him secretly in his house, and said, Is there any word from the LORD? And Jeremiah said, There is: for, said he, thou shalt be delivered into the hand of the king of Babylon. Then Zedekiah the king commanded that they should commit Jeremiah into the court of the prison, and that they should give him daily a piece of bread out of the bakers' street, until all the bread in the city were spent. So Jeremiah abode in the court of the prison until the day that Jerusalem was taken: and he was there when Jerusalem was taken. And Jeremiah wrote these words in his lamentations: It is of the LORD'S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. The LORD is my portion, saith my soul; therefore will I hope in him. The LORD is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the LORD. It is good for a man that he bear the yoke in his youth. He sitteth alone and keepeth silence, because he hath borne it upon him. He putteth his mouth in the dust; if so be there may be hope. He giveth his cheek to him that smiteth him: he is filled full with reproach. For the Lord will not cast off for ever: but though he cause grief, yet will he have compassion according to the multitude of his mercies. For he doth not afflict willingly nor grieve the children of men. Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the LORD. Let us lift up our heart with our hands unto God in the heavens. CHAPTER 145 EZEKIEL AMONG THE CAPTIVES NOW it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come. Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel. And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them an heart of flesh: that they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God. Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the LORD had shewed me. CHAPTER 146 EVERY MAN JUDGED BY HIS OWN ACTIONS THE word of the LORD came again to me, saying, Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out mine hand upon it, and will break the staff of the bread thereof, and will send famine upon it, and will cut off man and beast from it: though these three men, Noah, Daniel, and Job, were in it, they should deliver but their own souls by their righteousness, saith the Lord GOD. If I cause noisome beasts to pass through the land, and they spoil it, so that it be desolate, that no man may pass through because of the beasts: though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters; they only shall be delivered, but the land shall be desolate. Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it: though these three men were in it, as I live, saith the Lord GOD, they shall deliver neither sons nor daughters, but they only shall be delivered themselves. Or if I send a pestilence into that land, and pour out my fury upon it in blood, to cut off from it man and beast: though Noah, Daniel, and Job, were in it, as I live, saith the Lord GOD, they shall deliver neither son nor daughter; they shall but deliver their own souls by their righteousness. [Sidenote: Ezekiel 14] The word of the LORD came unto me again, saying, What mean ye, that ye use this proverb concerning the land of Israel, saying, The fathers have eaten sour grapes, and the children's teeth are set on edge? As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel. Behold, all souls are mine; as the soul of the father, so also the soul of the son is mine: the soul that sinneth, it shall die. But if a man be just, and do that which is lawful and right, and hath not oppressed any, but hath restored to the debtor his pledge, hath spoiled none by violence, hath given his bread to the hungry, and hath covered the naked with a garment; he that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true judgment between man and man, hath walked in my statutes, and hath kept my judgments, to deal truly; he is just, he shall surely live, saith the Lord GOD. If he beget a son that is a robber, a shedder of blood, and that doeth not any of those duties, shall he then live? he shall not live; he shall surely die; his blood shall be upon him. Now, lo, if he beget a son, that seeth all his father's sins which he hath done, and considereth, and doeth not such like, but hath given his bread to the hungry, and hath covered the naked with a garment, that hath executed my judgments, hath walked in my statutes; he shall not die for the iniquity of his father, he shall surely live. Yet say ye, Why? doth not the son bear the iniquity of the father? When the son hath done that which is lawful and right, and hath kept all my statutes, and hath done them, he shall surely live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. But if the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him: in his righteousness that he hath done he shall live. Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live? But when the righteous turneth away from his righteousness, and committeth iniquity, and doeth according to all the abominations that the wicked man doeth, shall he live? All his righteousness that he hath done shall not be mentioned: in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he die. [Sidenote: Ezekiel 37] Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit: for why will ye die, O house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord GOD: wherefore turn yourselves, and live ye. CHAPTER 147 THE VALLEY OF DRY BONES THE hand of the LORD was upon me, and carried me out in the spirit of the LORD, and set me down in the midst of the valley which was full of bones, and caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord GOD, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the LORD. Thus saith the Lord GOD unto these bones; Behold, I will cause breath to enter into you, and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord GOD; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord GOD; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the LORD, when I have opened your graves, O my people, and brought you up out of your graves, and shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the LORD have spoken it, and performed it, saith the LORD. CHAPTER 148 DANIEL AND HIS THREE FRIENDS IN the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of Shinar to the house of his god; and he brought the vessels into the treasure house of his god. And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king's seed, and of the princes; children in whom was no blemish, but well favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as had ability in them to stand in the king's palace, and whom they might teach the learning and the tongue of the Chaldeans. Now among these were of the children of Judah, Daniel, Hananiah, Mishael, and Azariah: unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. [Sidenote: Daniel 1] As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. CHAPTER 149 NEBUCHADNEZZAR'S DREAM [Sidenote: Daniel 2] AND in the second year of his reign Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king's matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king's guard, which was gone forth to slay the wise men of Babylon, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: and he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: he revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king's matter. Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; but there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. [Sidenote: Daniel 2] Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potter's clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. [Sidenote: Daniel 3] Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king. CHAPTER 150 THE THREE HEBREWS IN THE FURNACE NEBUCHADNEZZAR the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: and whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live for ever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: and whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego: therefore he spake, and commanded that they should heat the furnace seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the furnace. Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. [Sidenote: Daniel 3] Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth of the midst of the fire. And the princes, governors, and captains, and the king's counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree, That every people, nation, and language, which speak any thing amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon. CHAPTER 151 BELSHAZZAR'S FEAST [Sidenote: Daniel 5] BELSHAZZAR the king made a great feast to a thousand of his lords, and drank wine before the thousand. Whiles he tasted the wine, he commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, and his wives, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, and his wives, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote. Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another. The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom. Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof. Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied. Now the queen by reason of the words of the king and his lords came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed: there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers; forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation. [Illustration: DANIEL'S VISION, BY REMBRANDT IN THE BERLIN MUSEUM] Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry? I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing: and I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom. Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation. O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour: and for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down. But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will. And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, and thy wives, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified: then was the part of the hand sent from him; and this writing was written. And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN. This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it. TEKEL; Thou art weighed in the balances, and art found wanting. PERES; Thy kingdom is divided, and given to the Medes and Persians. [Sidenote: Daniel 5] Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom. In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. CHAPTER 152 DANIEL IN THE LIONS' DEN [Sidenote: Daniel 6] IT pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; and over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Then these presidents and princes assembled together to the king, and said thus unto him, King Darius, live for ever. All the presidents of the kingdom, the governors, and the princes, the counsellors, and the captains, have consulted together to establish a royal statute, and to make a firm decree, that whosoever shall ask a petition of any God or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not. Wherefore king Darius signed the writing and the decree. Now when Daniel knew that the writing was signed, he went into his house; and his windows being open in his chamber toward Jerusalem, he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did aforetime. Then these men assembled, and found Daniel praying and making supplication before his God. Then they came near, and spake before the king concerning the king's decree; Hast thou not signed a decree, that every man that shall ask a petition of any God or man within thirty days, save of thee, O king, shall be cast into the den of lions? The king answered and said, The thing is true, according to the law of the Medes and Persians, which altereth not. Then answered they and said before the king, That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day. Then the king, when he heard these words, was sore displeased with himself, and set his heart on Daniel to deliver him: and he laboured till the going down of the sun to deliver him. Then these men assembled unto the king, and said unto the king, Know, O king, that the law of the Medes and Persians is, That no decree nor statute which the king establisheth may be changed. Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee. And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. [Illustration: JONAH CAST TO THE WHALE, BY NICOLAS POUSSIN IN THE ROYAL GALLERY AT WINDSOR] Then the king went to his palace, and passed the night fasting: neither were instruments of musick brought before him: and his sleep went from him. Then the king arose very early in the morning, and went in haste unto the den of lions. And when he came to the den, he cried with a lamentable voice unto Daniel: and the king spake and said to Daniel, O Daniel, servant of the living God, is thy God, whom thou servest continually, able to deliver thee from the lions? Then said Daniel unto the king, O king, live for ever. My God hath sent his angel, and hath shut the lions' mouths, that they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no hurt. Then was the king exceeding glad for him, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he believed in his God. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and brake all their bones in pieces or ever they came at the bottom of the den. Then king Darius wrote unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you. I make a decree, That in every dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and stedfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end. He delivereth and rescueth, and he worketh signs and wonders in heaven and in earth, who hath delivered Daniel from the power of the lions. So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian. CHAPTER 153 JONAH [Sidenote: Jonah 1] NOW the word of the LORD came unto Jonah, saying, Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me. But Jonah rose up to flee unto Tarshish from the presence of the LORD, and went down to Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the presence of the LORD. But the LORD sent out a great wind into the sea, and there was a mighty tempest in the sea, so that the ship was like to be broken. Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that were in the ship into the sea, to lighten it of them. But Jonah was gone down into the sides of the ship; and he lay, and was fast asleep. So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not. And they said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is upon us. So they cast lots, and the lot fell upon Jonah. Then said they unto him, Tell us, we pray thee, for whose cause this evil is upon us; What is thine occupation? and whence comest thou? what is thy country? and of what people art thou? And he said unto them, I am an Hebrew; and I fear the LORD, the God of heaven, which hath made the sea and the dry land. Then were the men exceedingly afraid, and said unto him, Why hast thou done this? For the men knew that he fled from the presence of the LORD, because he had told them. [Sidenote: Jonah 2] Then said they unto him, What shall we do unto thee, that the sea may be calm unto us? for the sea wrought, and was tempestuous. And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be calm unto you: for I know that for my sake this great tempest is upon you. Nevertheless the men rowed hard to bring it to the land; but they could not: for the sea wrought, and was tempestuous against them. Wherefore they cried unto the LORD, and said, We beseech thee, O LORD, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee. So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging. Then the men feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows. Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. Then Jonah prayed unto the LORD his God out of the fish's belly, and said, I cried by reason of mine affliction unto the LORD, and he heard me. Salvation is of the LORD. And the LORD spake unto the fish, and it vomited out Jonah upon the dry land. And the word of the LORD came unto Jonah the second time, saying, Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee. So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding great city of three days' journey. And Jonah began to enter into the city a day's journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown. So the people of Nineveh believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing: let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not. But it displeased Jonah exceedingly, and he was very angry. And he prayed unto the LORD, and said, I pray thee, O LORD, was not this my saying, when I was yet in my country? Therefore I fled before unto Tarshish: for I knew that thou art a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil. Therefore now, O LORD, take, I beseech thee, my life from me; for it is better for me to die than to live. Then said the LORD, Doest thou well to be angry? So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, till he might see what would become of the city. And the LORD God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd. But God prepared a worm when the morning rose the next day, and it smote the gourd that it withered. And it came to pass, when the sun did arise, that God prepared a vehement east wind; and the sun beat upon the head of Jonah, that he fainted, and wished in himself to die, and said, It is better for me to die than to live. And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be angry, even unto death. Then said the LORD, Thou hast had pity on the gourd, for the which thou hast not laboured, neither madest it grow; which came up in a night, and perished in a night: and should not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that cannot discern between their right hand and their left hand; and also much cattle? CHAPTER 154 ZECHARIAH'S PREDICTIONS CONCERNING CHRIST [Sidenote: Zechariah 6] THUS speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass. And he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth. In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness. Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones. And the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one. CHAPTER 155 MALACHI'S PROPHECY OF CHRIST [Sidenote: Malachi 3] BEHOLD, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' sope: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness. For, behold, the day cometh, that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch. But unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves of the stall. And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the LORD of hosts. PART II THE NEW TESTAMENT [Illustration] BOOK I--THE BIRTH AND YOUTH OF JESUS CHAPTER 1 THE ANNUNCIATION IN the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. There was in the days of Herod, the king of Judæa, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, and they both were now well stricken in years. And it came to pass, that while he executed the priest's office before God in the order of his course, according to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord. And the whole multitude of the people were praying without at the time of incense. And there appeared unto him an angel of the Lord standing on the right side of the altar of incense. And when Zacharias saw him, he was troubled, and fear fell upon him. [Illustration: THE VISITATION OF THE VIRGIN TO ST. ELIZABETH BY ALBERTINELLI IN THE UFFIZI GALLERY, FLORENCE] But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John. And thou shalt have joy and gladness; and many shall rejoice at his birth. For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost. And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. And Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years. And the angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings. And, behold, thou shalt be dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be fulfilled in their season. And the people waited for Zacharias, and marvelled that he tarried so long in the temple. And when he came out, he could not speak unto them: and they perceived that he had seen a vision in the temple: for he beckoned unto them, and remained speechless. And it came to pass, that, as soon as the days of his ministration were accomplished, he departed to his own house. And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee: blessed art thou among women. And when she saw him, she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary: for thou hast found favour with God. And, behold, thou shalt bring forth a son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David: and he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. For with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. [Sidenote: St. Luke 1] And Mary arose in those days, and went into the hill country with haste, into a city of Juda; and entered into the house of Zacharias, and saluted Elisabeth. And it came to pass, that when Elisabeth heard the salutation of Mary, she spake out with a loud voice, and said, Blessed art thou among women. And whence is this to me, that the mother of my Lord should come to me? And Mary said, My soul doth magnify the Lord, And my spirit hath rejoiced in God my Saviour. For he hath regarded the low estate of his handmaiden: For, behold, from henceforth all generations shall call me blessed. For he that is mighty hath done to me great things; And holy is his name. And his mercy is on them that fear him From generation to generation. He hath shewed strength with his arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats, And exalted them of low degree. He hath filled the hungry with good things; And the rich he hath sent empty away. He hath holpen his servant Israel, In remembrance of his mercy; As he spake to our fathers, To Abraham, and to his seed for ever. And Mary abode with her about three months, and returned to her own house. CHAPTER 2 THE BIRTH OF JOHN THE BAPTIST [Sidenote: St. Luke 1] AND Elisabeth brought forth a son. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. And fear came on all that dwelt round about them: and all these sayings were noised abroad throughout all the hill country of Judæa. And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel; For he hath visited and redeemed his people, And hath raised up an horn of salvation for us In the house of his servant David; As he spake by the mouth of his holy prophets, which have been since the world began: That we should be saved from our enemies, and from the hand of all that hate us; To perform the mercy promised to our fathers, And to remember his holy covenant; The oath which he sware to our father Abraham, That he would grant unto us, that we being delivered out of the hand of our enemies Might serve him without fear, In holiness and righteousness before him all the days of our life. And thou, child, shalt be called the prophet of the Highest: For thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people By the remission of their sins, Through the tender mercy of our God; Whereby the dayspring from on high hath visited us, To give light to them that sit in darkness and in the shadow of death, To guide our feet into the way of peace. And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. [Illustration: THE ADORATION OF THE MAGI, BY FABRIANO IN THE ACADEMY, FLORENCE] CHAPTER 3 THE BIRTH OF JESUS CHRIST AND it came to pass in those days, that there went out a decree from Cæsar Augustus, that all the world should be taxed. And all went to be taxed, every one into his own city. And Joseph also went up from Galilee, out of the city of Nazareth, into Judæa, unto the city of David, which is called Bethlehem; (because he was of the house and lineage of David:) to be taxed, with Mary his espoused wife, who was great with child. And so it was, that, while they were there, the days were accomplished that she should be delivered. And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. [Sidenote: St. Luke 2] And there were in the same country shepherds abiding in the field, keeping watch over their flock by night. And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger. And suddenly there was with the angel a multitude of the heavenly host praising God, and saying, Glory to God in the highest, and on earth peace, good will toward men. And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. And when eight days were accomplished for the circumcising of the child, his name was called JESUS. CHAPTER 4 SIMEON AND ANNA AND, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple: and when the parents brought in the child Jesus, to do for him after the custom of the law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, According to thy word: For mine eyes have seen thy salvation, Which thou hast prepared before the face of all people; A light to lighten the Gentiles, And the glory of thy people Israel. And Joseph and his mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; (yea, a sword shall pierce through thy own soul also,) that the thoughts of many hearts may be revealed. And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years; and she was a widow of about fourscore and four years, which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. CHAPTER 5 THE WISE MEN OF THE EAST NOW when Jesus was born in Bethlehem of Judæa in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them where Christ should be born. And they said unto him, In Bethlehem of Judæa: for thus it is written by the prophet, And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda: for out of thee shall come a Governor, that shall rule my people Israel. Then Herod, when he had privily called the wise men, enquired of them diligently what time the star appeared. And he sent them to Bethlehem, and said, Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. When they had heard the king, they departed; and, lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. When they saw the star, they rejoiced with exceeding great joy. [Illustration: THE BAPTISM OF CHRIST, BY FRANCIA IN THE DRESDEN GALLERY] And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt: and was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth, and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. [Sidenote: St. Luke 2] But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt, saying, Arise, and take the young child and his mother, and go into the land of Israel: for they are dead which sought the young child's life. And he arose, and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus did reign in Judæa in the room of his father Herod, he was afraid to go thither: notwithstanding, being warned of God in a dream, he turned aside into the parts of Galilee: and he came and dwelt in a city called Nazareth: that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene. CHAPTER 6 CHRIST FOUND IN THE TEMPLE AND the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. Now his parents went to Jerusalem every year at the feast of the passover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him. And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. And all that heard him were astonished at his understanding and answers. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Jesus increased in wisdom and stature, and in favour with God and man. CHAPTER 7 JOHN BAPTIZES JESUS [Sidenote: St. Luke 3] THERE was a man sent from God, whose name was John. The same came for a witness, to bear witness of the Light, that all men through him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth. In the fifteenth year of the reign of Tiberius Cæsar, Pontius Pilate being governor of Judæa, and Herod being tetrarch of Galilee, Annas and Caiaphas being the high priests, the word of God came unto John the son of Zacharias in the wilderness. And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; as it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; And all flesh shall see the salvation of God. And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was locusts and wild honey. Then went out to him Jerusalem, and all Judæa, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins. Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. And now also the axe is laid unto the root of the trees: every tree therefore which bringeth not forth good fruit is hewn down, and cast into the fire. And the people asked him, saying, What shall we do then? He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. Then came also publicans to be baptized, and said unto him, Master, what shall we do? And he said unto them, Exact no more than that which is appointed you. And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. [Sidenote: St. Luke 3] And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not; John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. And many other things in his exhortation preached he unto the people. Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbad him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And Jesus himself began to be about thirty years of age. [Illustration] [Illustration] BOOK II--THE PUBLIC MINISTRY OF JESUS CHAPTER 8 THE TEMPTATION IN THE WILDERNESS THEN was Jesus led up of the spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him. CHAPTER 9 DISCIPLES CALLED THESE things were done in Bethabara beyond Jordan, where John was baptizing. The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. This is he of whom I said, After me cometh a man which is preferred before me: for he was before me. And I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water. And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost. And I saw, and bare record that this is the Son of God. Again the next day after John stood, and two of his disciples; and looking upon Jesus as he walked, he saith, Behold the Lamb of God! And the two disciples heard him speak, and they followed Jesus. Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou? He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour. One of the two which heard John speak, and followed him, was Andrew, Simon Peter's brother. He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ. And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone. The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me. Now Philip was of Bethsaida, the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. Nathanael answered and saith unto him, Rabbi, thou art the Son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man. [Sidenote: St. John 1] CHAPTER 10 THE FIRST MIRACLE [Sidenote: St. John 2] AND the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there: and both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to do with thee? mine hour is not yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six waterpots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the waterpots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governor of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was: (but the servants which drew the water knew;) the governor of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine; and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him. After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples: and they continued there not many days. And the Jews' passover was at hand, and Jesus went up to Jerusalem, and found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not my Father's house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. Now when he was in Jerusalem at the passover, in the feast day, many believed in his name, when they saw the miracles which he did. But Jesus did not commit himself unto them, because he knew all men, and needed not that any should testify of man: for he knew what was in man. CHAPTER 11 NICODEMUS COMES TO JESUS BY NIGHT THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. Nicodemus answered and said unto him, How can these things be? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. [Sidenote: St. John 3] After these things came Jesus and his disciples into the land of Judæa; and there he tarried with them, and baptized. And John also was baptizing in �non near to Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. CHAPTER 12 THE WOMAN OF SAMARIA [Sidenote: St. John 4] WHEN therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (though Jesus himself baptized not, but his disciples,) he left Judæa, and departed again into Galilee. And he must needs go through Samaria. Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. (For his disciples were gone away unto the city to buy meat.) Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. The woman saith unto him, Sir, give me this water, that I thirst not, neither come hither to draw. Jesus saith unto her, Go, call thy husband, and come hither. The woman answered and said, I have no husband. Jesus said unto her, Thou hast well said, I have no husband: for thou hast had five husbands; and he whom thou now hast is not thy husband: in that saidst thou truly. The woman saith unto him, Sir, I perceive that thou art a prophet. Our fathers worshipped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship. Jesus saith unto her, Woman, believe me, the hour cometh, when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. Ye worship ye know not what: we know what we worship: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God is a Spirit: and they that worship him must worship him in spirit and in truth. The woman saith unto him, I know that Messias cometh, which is called Christ: when he is come, he will tell us all things. Jesus saith unto her, I that speak unto thee am he. And upon this came his disciples, and marvelled that he talked with the woman: yet no man said, What seekest thou? or, Why talkest thou with her? The woman then left her water-pot, and went her way into the city, and saith to the men, Come, see a man, which told me all things that ever I did: is not this the Christ? Then they went out of the city, and came unto him. In the mean while his disciples prayed him, saying, Master, eat. But he said unto them, I have meat to eat that ye know not of. Therefore said the disciples one to another, Hath any man brought him ought to eat? Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work. Say not ye, There are yet four months, and then cometh harvest? behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal: that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labour: other men laboured, and ye are entered into their labours. And many of the Samaritans of that city believed on him for the saying of the woman, which testified, He told me all that ever I did. So when the Samaritans were come unto him, they besought him that he would tarry with them: and he abode there two days. And many more believed because of his own word; and said unto the woman, Now we believe, not because of thy saying: for we have heard him ourselves, and know that this is indeed the Christ, the Saviour of the world. CHAPTER 13 THE NOBLEMAN'S SON [Sidenote: St. John 4] NOW when Jesus had heard that John was cast into prison, he departed into Galilee. For Jesus himself testified, that a prophet hath no honour in his own country. Then when he was come into Galilee, the Galilæans received him, having seen all the things that he did at Jerusalem at the feast: for they also went unto the feast. So Jesus came again into Cana of Galilee, where he made the water wine. And there was a certain nobleman, whose son was sick at Capernaum. When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down, and heal his son: for he was at the point of death. Then said Jesus unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way; thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend. And they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house. This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee. CHAPTER 14 JESUS PREACHES AT NAZARETH [Sidenote: St. Luke 4] AND Jesus came to Nazareth, where he had been brought up: and, as his custom was, he went into the synagogue on the sabbath day, and stood up for to read. And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord. And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph's son? And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum, do also here in thy country. And he said, Verily I say unto you, No prophet is accepted in his own country. But I tell you of a truth, many widows were in Israel in the days of Elias, when the heaven was shut up three years and six months, when great famine was throughout all the land; but unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. And many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian. And all they in the synagogue, when they heard these things, were filled with wrath, and rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down headlong. But he passing through the midst of them went his way. CHAPTER 15 THE MIRACULOUS DRAUGHT OF FISHES AND it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done, they inclosed a great multitude of fishes: and their net brake. And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken: and so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him. CHAPTER 16 JESUS HEALS THE SICK AND they went into Capernaum; and straightway on the sabbath day he entered into the synagogue, and taught. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes. And there was in their synagogue a man with an unclean spirit; and he cried out, saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine is this? for with authority commandeth he even the unclean spirits, and they do obey him. And immediately his fame spread abroad throughout all the region round about Galilee. [Sidenote: St. Mark 1] And forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. But Simon's wife's mother lay sick of a fever, and anon they tell him of her. And he came and took her by the hand, and lifted her up; and immediately the fever left her, and she ministered unto them. And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed with devils. And all the city was gathered together at the door. And he healed many that were sick of divers diseases, and cast out many devils; and suffered not the devils to speak, because they knew him. And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed. And Simon and they that were with him followed after him. And when they had found him, they said unto him, All men seek for thee. And he said unto them, Let us go into the next towns, that I may preach there also: for therefore came I forth. And he preached in their synagogues throughout all Galilee, and cast out devils. And there came a leper to him, beseeching him, and kneeling down to him, and saying unto him, If thou wilt, thou canst make me clean. And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean. And as soon as he had spoken, immediately the leprosy departed from him, and he was cleansed. And he straitly charged him, and forthwith sent him away; and saith unto him, See thou say nothing to any man: but go thy way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. [Sidenote: St. Luke 6] And again he entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them. And they come unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak blasphemies? who can forgive sins but God only? And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say unto thee, Arise, and take up thy bed, and go thy way into thine house. And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion. And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. And as he passed by, he saw Levi the son of Alphæus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance. CHAPTER 17 THE APOSTLES CALLED AND it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes, and Judas the brother of James, and Judas Iscariot, which also was the traitor. [Illustration: THE MIRACULOUS DRAFT OF FISHES, BY RAPHAEL IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON] And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; and they that were vexed with unclean spirits: and they were healed. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. CHAPTER 18 THE SERMON ON THE MOUNT [Sidenote: St. Matthew 5] AND seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him: and he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for their's is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. Ye are the salt of the earth: but if the salt have lost his savour, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfil. For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled. Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven. [Sidenote: St. Matthew 6] Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment: but I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire. Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing. Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths: but I say unto you, Swear not at all; neither by heaven; for it is God's throne: nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil. Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: but I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat, let him have thy cloke also. And whosoever shall compel thee to go a mile, go with him twain. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect. Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. For if ye forgive men their trespasses, your heavenly Father will also forgive you: but if ye forgive not men their trespasses, neither will your Father forgive your trespasses. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! [Sidenote: St. Matthew 6] No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? (for after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. [Sidenote: St. Matthew 7] Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye? Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, whom if his son ask bread, will he give him a stone? Or if he ask a fish, will he give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him? Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Enter ye in at the strait gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat: because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity. Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon a rock. And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine: for he taught them as one having authority, and not as the scribes. CHAPTER 19 THE DAUGHTER OF JAIRUS AND when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. And Jesus went with him; and much people followed him, and thronged him. And a certain woman, which had an issue of blood twelve years, and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, when she had heard of Jesus, came in the press behind, and touched his garment. For she said, If I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing. [Sidenote: St. Mark 5] But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth. And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague. While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further? As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. And he suffered no man to follow him, save Peter, and James, and John the brother of James. And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying. And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise. And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment. And he charged them straitly that no man should know it; and commanded that something should be given her to eat. CHAPTER 20 THE POOL OF BETHESDA [Sidenote: St. John 5] AFTER this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. The Jews therefore said unto him that was cured, It is the sabbath day: it is not lawful for thee to carry thy bed. He answered them, He that made me whole, the same said unto me, Take up thy bed, and walk. Then asked they him, What man is that which said unto thee, Take up thy bed, and walk? And he that was healed wist not who it was: for Jesus had conveyed himself away, a multitude being in that place. Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole: sin no more, lest a worse thing come unto thee. The man departed, and told the Jews that it was Jesus, which had made him whole. And therefore did the Jews persecute Jesus, and sought to slay him, because he had done these things on the sabbath day. But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the sabbath, but said also that God was his Father, making himself equal with God. Then answered Jesus and said unto them, Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise. For the Father loveth the Son, and sheweth him all things that himself doeth: and he will shew him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but hath committed all judgment unto the Son: that all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him. Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me. If I bear witness of myself, my witness is not true. There is another that beareth witness of me; and I know that the witness which he witnesseth of me is true. Ye sent unto John, and he bare witness unto the truth. But I receive not testimony from man: but these things I say, that ye might be saved. He was a burning and a shining light: and ye were willing for a season to rejoice in his light. But I have greater witness than that of John: for the works which the Father hath given me to finish, the same works that I do, bear witness of me, that the Father hath sent me. And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard his voice at any time, nor seen his shape. And ye have not his word abiding in you: for whom he hath sent, him ye believe not. [Sidenote: St. Matthew 12] Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me. And ye will not come to me, that ye might have life. I receive not honour from men. But I know you, that ye have not the love of God in you. I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? Do not think that I will accuse you to the Father: there is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me. But if ye believe not his writings, how shall ye believe my words? CHAPTER 21 JESUS HEALS ON THE SABBATH DAY AT that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat. But when the Pharisees saw it, they said unto him, Behold, thy disciples do that which is not lawful to do upon the sabbath day. But he said unto them, Have ye not read what David did, when he was an hungred, and they that were with him; how he entered into the house of God, and did eat the shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests? Or have ye not read in the law, how that on the sabbath days the priests in the temple profane the sabbath, and are blameless? But I say unto you, That in this place is one greater than the temple. But if ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless. For the Son of man is Lord even of the sabbath day. [Sidenote: St. Luke 7] And when he was departed thence, he went into their synagogue: and, behold, there was a man which had his hand withered. And they asked him, saying, Is it lawful to heal on the sabbath days? that they might accuse him. And he said unto them, What man shall there be among you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out? How much then is a man better than a sheep? Wherefore it is lawful to do well on the sabbath days. Then saith he to the man, Stretch forth thine hand. And he stretched it forth; and it was restored whole, like as the other. Then the Pharisees went out, and held a council against him, how they might destroy him. But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; and charged them that they should not make him known: that it might be fulfilled which was spoken by Esaias the prophet, saying, Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles. He shall not strive, nor cry; neither shall any man hear his voice in the streets. A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory. And in his name shall the Gentiles trust. While he yet talked to the people, behold, his mother and his brethren stood without, desiring to speak with him. Then one said unto him, Behold, thy mother and thy brethren stand without, desiring to speak with thee. But he answered and said unto him that told him, Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren! For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. CHAPTER 22 THE CENTURION'S SERVANT AND THE WIDOW'S SON NOW when he had ended all his sayings in the audience of the people, he entered into Capernaum. And a certain centurion's servant, who was dear unto him, was sick, and ready to die. And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. And when they came to Jesus, they besought him instantly, saying that he was worthy for whom he should do this: for he loveth our nation, and he hath built us a synagogue. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof: wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed. For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. And they that were sent, returning to the house, found the servant whole that had been sick. And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier: and they that bare him stood still. And he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak. And he delivered him to his mother. And there came a fear on all: and they glorified God, saying, A great prophet is risen up among us; God hath visited his people. And this rumour of him went forth throughout all Judæa, and throughout all the region round about. [Sidenote: St. Matthew 11] Now when John had heard in the prison the works of Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them. And blessed is he, whosoever shall not be offended in me. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the kingdom of heaven is greater than he. And from the days of John the Baptist until now the kingdom of heaven suffereth violence, and the violent take it by force. For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented. For John came neither eating nor drinking, and they say, He hath a devil. The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. But wisdom is justified of her children. [Sidenote: St. Luke 7] Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not: Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. CHAPTER 23 THE WOMAN THAT WAS A SINNER AND one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, and stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, if he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner. And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on. There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. And when they had nothing to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged. And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. And he said unto her, Thy sins are forgiven. And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? And he said to the woman, Thy faith hath saved thee; go in peace. CHAPTER 24 THE PARABLE OF THE SOWER ON a certain day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying, Behold, a sower went forth to sow; and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: and when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: but other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear. [Sidenote: St. Matthew 13] And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: for this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. CHAPTER 25 THE TARES, THE MUSTARD SEED, THE LEAVEN, ETC. [Sidenote: St. Matthew 13] ANOTHER parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof. Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man; the field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; the enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; and shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear. [Illustration: CHRIST HEALING THE SICK OF THE PALSY, BY VAN DYCK IN THE POSSESSION OF KING EDWARD VII] Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field. Again, the kingdom of heaven is like unto a merchant man, seeking goodly pearls: who, when he had found one pearl of great price, went and sold all that he had, and bought it. Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind: which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away. So shall it be at the end of the world: the angels shall come forth, and sever the wicked from among the just, and shall cast them into the furnace of fire: there shall be wailing and gnashing of teeth. Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord. Then said he unto them, Therefore every scribe which is instructed unto the kingdom of heaven is like unto a man that is an householder, which bringeth forth out of his treasure things new and old. And it came to pass, that when Jesus had finished these parables, he departed thence. And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this man this wisdom, and these mighty works? Is not this the carpenter's son? Is not his mother called Mary? and his brethren, James, and Joses, and Simon, and Judas? And his sisters, are they not all with us? Whence then hath this man all these things? And they were offended in him. But Jesus said unto them, A prophet is not without honour, save in his own country, and in his own house. And he did not many mighty works there because of their unbelief. CHAPTER 26 JESUS CALMS THE STORM [Sidenote: St. Mark 4] AND the same day, when the even was come, he saith unto them, Let us pass over unto the other side. And when they had sent away the multitude, they took him even as he was in the ship. And there were also with him other little ships. And there arose a great storm of wind, and the waves beat into the ship, so that it was now full. And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish? And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And the wind ceased, and there was a great calm. And he said unto them, Why are ye so fearful? how is it that ye have no faith? And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him? CHAPTER 27 THE HERD OF SWINE [Sidenote: St. Matthew 8] AND when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an herd of many swine feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. CHAPTER 28 THE APOSTLES SENT FORTH AND when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. And ye shall be hated of all men for my name's sake: but he that endureth to the end shall be saved. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of more value than many sparrows. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. And he that taketh not his cross, and followeth after me, is not worthy of me. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. And they went out, and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. CHAPTER 29 DEATH OF JOHN THE BAPTIST AND king Herod heard of him; (for his name was spread abroad:) and he said that John the Baptist was risen from the dead, and therefore mighty works shewed forth themselves in him. Others said it was Elias, and others that it was one of the prophets. But when Herod heard thereof, he said, It is John, whom I beheaded: he is risen from the dead. For Herod himself had sent forth and laid hold upon John, and bound him in prison for Herodias' sake, his brother Philip's wife: for he had married her. For John had said unto Herod, It is not lawful for thee to have thy brother's wife. Therefore Herodias had a quarrel against him, and would have killed him; but she could not: for Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly. And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; and when the daughter of Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath's sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, and brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. And when his disciples heard of it, they came and took up his corpse, and laid it in a tomb. And they went and told Jesus. CHAPTER 30 MIRACLE OF THE LOAVES AND FISHES [Sidenote: St. Mark 6] WHEN Jesus heard of it, he departed thence by ship into a desert place apart: and when the people had heard thereof, they followed him on foot out of the cities. And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick. And when it was evening, his disciples came to him, saying, This is a desert place, and the time is now past; send the multitude away, that they may go into the villages, and buy themselves victuals. But Jesus said unto them, They need not depart; give ye them to eat. And they say unto him, We have here but five loaves, and two fishes. He said, Bring them hither to me. And he commanded the multitude to sit down on the grass, and took the five loaves, and the two fishes, and looking up to heaven, he blessed, and brake, and gave the loaves to his disciples, and the disciples to the multitude. And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full. And they that had eaten were about five thousand men, beside women and children. CHAPTER 31 JESUS WALKS ON THE SEA [Sidenote: St. Matthew 14] AND straightway Jesus constrained his disciples to get into a ship, and to go before him unto the other side, while he sent the multitudes away, because he perceived that they were about to come and take him by force, to make him king. And when he had sent the multitudes away, he went up into a mountain apart to pray: and when the evening was come, he was there alone. But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary. And in the fourth watch of the night Jesus went unto them, walking on the sea. And when the disciples saw him walking on the sea, they were troubled, saying, It is a spirit; and they cried out for fear. But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid. And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water. And he said, Come. And when Peter was come down out of the ship, he walked on the water, to go to Jesus. But when he saw the wind boisterous, he was afraid; and beginning to sink, he cried, saying, Lord, save me. And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt? And when they were come into the ship, the wind ceased. Then they that were in the ship came and worshipped him, saying, Of a truth thou art the Son of God. And when they were gone over, they came into the land of Gennesaret. And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased; and besought him that they might only touch the hem of his garment: and as many as touched were made perfectly whole. CHAPTER 32 JESUS THE BREAD OF LIFE THE day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but that his disciples were gone away alone: when the people therefore saw that Jesus was not there, neither his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither? Jesus answered them and said, Verily, verily, I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled. Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed. Then said they unto him, What shall we do, that we might work the works of God? Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. They said therefore unto him, What sign shewest thou then, that we may see, and believe thee? what dost thou work? Our fathers did eat manna in the desert; as it is written, He gave them bread from heaven to eat. Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from heaven; but my Father giveth you the true bread from heaven. For the bread of God is he which cometh down from heaven, and giveth life unto the world. Then said they unto him, Lord, evermore give us this bread. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. But I said unto you that ye also have seen me, and believe not. All that the Father giveth me shall come to me; and him that cometh to me I will in no wise cast out. For I came down from heaven, not to do mine own will, but the will of him that sent me. And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. [Sidenote: St. John 6] The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. [Sidenote: St. Mark 7] The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. These things said he in the synagogue, as he taught in Capernaum. Many therefore of his disciples, when they heard this, said, This is an hard saying; who can hear it? When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? What and if ye shall see the Son of man ascend up where he was before? It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. But there are some of you that believe not. For Jesus knew from the beginning who they were that believed not, and who should betray him. And he said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of his disciples went back, and walked no more with him. Then said Jesus unto the twelve, Will ye also go away? Then Simon Peter answered him, Lord, to whom shall we go? thou hast the words of eternal life. And we believe and are sure that thou art that Christ, the Son of the living God. Jesus answered them, Have not I chosen you twelve, and one of you is a devil? He spake of Judas Iscariot the son of Simon: for he it was that should betray him, being one of the twelve. CHAPTER 33 THE GREEK WOMAN'S DAUGHTER AND A DEAF AND DUMB MAN HEALED AND from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid. For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: the woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter. But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs. And he said unto her, For this saying go thy way; the devil is gone out of thy daughter. And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. CHAPTER 34 JESUS FEEDS THE MULTITUDE A SECOND TIME IN those days the multitude being very great, and having nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way: for divers of them came from far. [Sidenote: St. Mark 8] And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? And he asked them, How many loaves have ye? And they said, Seven. And he commanded the people to sit down on the ground: and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes: and he blessed, and commanded to set them also before them. So they did eat, and were filled: and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thousand: and he sent them away. And straightway he entered into a ship with his disciples, and came into the parts of Dalmanutha. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, tempting him. And he sighed deeply in his spirit, and saith, Why doth this generation seek after a sign? verily I say unto you, There shall no sign be given unto this generation. And he left them, and entering into the ship again departed to the other side. Now the disciples had forgotten to take bread, neither had they in the ship with them more than one loaf. And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod. And they reasoned among themselves, saying, It is because we have no bread. And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread? perceive ye not yet, neither understand? have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I brake the five loaves among five thousand, how many baskets full of fragments took ye up? They say unto him, Twelve. And when the seven among four thousand, how many baskets full of fragments took ye up? And they said, Seven. And he said unto them, How is it that ye do not understand? And he cometh to Bethsaida; and they bring a blind man unto him, and besought him to touch him. And he took the blind man by the hand, and led him out of the town; and when he had spit on his eyes, and put his hands upon him, he asked him if he saw ought. And he looked up, and said, I see men as trees, walking. After that he put his hands again upon his eyes, and made him look up: and he was restored, and saw every man clearly. And he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town. CHAPTER 35 PETER CONFESSES CHRIST [Sidenote: St. Matthew 16] WHEN Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. CHAPTER 36 THE TRANSFIGURATION [Sidenote: St. Mark 9] AND after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus. And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias. For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. [Illustration: THE TRANSFIGURATION, BY RAPHAEL IN THE VATICAN, ROME] And when he came to his disciples, he saw a great multitude about them, and the scribes questioning with them. And straightway all the people, when they beheld him, were greatly amazed, and running to him saluted him. And he asked the scribes, What question ye with them? And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit; and wheresoever he taketh him, he teareth him: and he foameth, and gnasheth with his teeth, and pineth away: and I spake to thy disciples that they should cast him out; and they could not. He answereth him, and saith, O faithless generation, how long shall I be with you? how long shall I suffer you? bring him unto me. And they brought him unto him: and when he saw him, straightway the spirit tare him; and he fell on the ground, and wallowed foaming. And he asked his father, How long is it ago since this came unto him? And he said, Of a child. And ofttimes it hath cast him into the fire, and into the waters, to destroy him: but if thou canst do anything, have compassion on us, and help us. Jesus said unto him, If thou canst believe, all things are possible to him that believeth. And straightway the father of the child cried out, and said with tears, Lord, I believe; help thou mine unbelief. When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. And the spirit cried, and rent him sore, and came out of him: and he was as one dead; insomuch that many said, He is dead. But Jesus took him by the hand, and lifted him up; and he arose. And when he was come into the house, his disciples asked him privately, Why could not we cast him out? And he said unto them, This kind can come forth by nothing, but by prayer and fasting. And they departed thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, The Son of man is delivered into the hands of men, and they shall kill him; and after that he is killed, he shall rise the third day. But they understood not that saying, and were afraid to ask him. CHAPTER 37 CHRIST TEACHES HUMILITY AND FORGIVENESS [Sidenote: St. Matthew 18] AT the same time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. For the Son of man is come to save that which was lost. How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should perish. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them. Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, Until seven times: but, Until seventy times seven. Therefore is the kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt. But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not: but went and cast him into prison, till he should pay the debt. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done. Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: for I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. CHAPTER 38 JESUS AT THE FEAST OF TABERNACLES [Sidenote: St. John 7] AFTER these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him. Now the Jews' feast of tabernacles was at hand. His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest. For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world. For neither did his brethren believe in him. Then Jesus said unto them, My time is not yet come: but your time is alway ready. The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil. Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come. When he had said these words unto them, he abode still in Galilee. But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret. Then the Jews sought him at the feast, and said, Where is he? And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people. Howbeit no man spake openly of him for fear of the Jews. [Sidenote: St. John 7] Now about the midst of the feast Jesus went up into the temple, and taught. And the Jews marvelled, saying, How knoweth this man letters, having never learned? Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself. He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him. Did not Moses give you the law, and yet none of you keepeth the law? Why go ye about to kill me? The people answered and said, Thou hast a devil: who goeth about to kill thee? Then said some of them of Jerusalem, Is not this he, whom they seek to kill? But, lo, he speaketh boldly, and they say nothing unto him. Do the rulers know indeed that this is the very Christ? Howbeit we know this man whence he is: but when Christ cometh, no man knoweth whence he is. Then cried Jesus in the temple as he taught, saying, Ye both know me, and ye know whence I am: and I am not come of myself, but he that sent me is true, whom ye know not. But I know him: for I am from him, and he hath sent me. Then they sought to take him: but no man laid hands on him, because his hour was not yet come. And many of the people believed on him, and said, When Christ cometh, will he do more miracles than these which this man hath done? The Pharisees heard that the people murmured such things concerning him; and the Pharisees and the chief priests sent officers to take him. Then said Jesus unto them, Yet a little while am I with you, and then I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, thither ye cannot come. Then said the Jews among themselves, Whither will he go, that we shall not find him? will he go unto the dispersed among the Gentiles, and teach the Gentiles? What manner of saying is this that he said, Ye shall seek me, and shall not find me: and where I am, thither ye cannot come? In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.) Many of the people therefore, when they heard this saying, said, Of a truth this is the Prophet. Others said, This is the Christ. But some said, Shall Christ come out of Galilee? Hath not the scripture said that Christ cometh of the seed of David, and out of the town of Bethlehem, where David was? So there was a division among the people because of him. And some of them would have taken him; but no man laid hands on him. Then came the officers to the chief priests and Pharisees; and they said unto them, Why have ye not brought him? The officers answered, Never man spake like this man. Then answered them the Pharisees, Are ye also deceived? Have any of the rulers or of the Pharisees believed on him? But this people who knoweth not the law are cursed. Nicodemus saith unto them, (he that came to Jesus by night, being one of them,) Doth our law judge any man, before it hear him, and know what he doeth? They answered and said unto him, Art thou also of Galilee? Search, and look: for out of Galilee ariseth no prophet. And every man went unto his own house. CHAPTER 39 THE LIGHT OF THE WORLD JESUS went unto the mount of Olives. And early in the morning he came again into the temple, and all the people came unto him; and he sat down, and taught them. And the scribes and Pharisees brought unto him a woman taken in adultery; and when they had set her in the midst, they say unto him, Master, this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou? This they said, tempting him, that they might have to accuse him. But Jesus stooped down, and with his finger wrote on the ground, as though he heard them not. So when they continued asking him, he lifted up himself, and said unto them, He that is without sin among you, let him first cast a stone at her. And again he stooped down, and wrote on the ground. And they which heard it, being convicted by their own conscience, went out one by one, beginning at the eldest, even unto the last: and Jesus was left alone, and the woman standing in the midst. When Jesus had lifted up himself, and saw none but the woman, he said unto her, Woman, where are those thine accusers? hath no man condemned thee? She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more. [Sidenote: St. John 8] Then spake Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life. The Pharisees therefore said unto him, Thou bearest record of thyself; thy record is not true. Jesus answered and said unto them, Though I bear record of myself, yet my record is true: for I know whence I came, and whither I go; but ye cannot tell whence I come, and whither I go. Ye judge after the flesh; I judge no man. And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true. I am one that bear witness of myself, and the Father that sent me beareth witness of me. Then said they unto him, Where is thy Father? Jesus answered, Ye neither know me, nor my Father: if ye had known me, ye should have known my Father also. These words spake Jesus in the treasury, as he taught in the temple: and no man laid hands on him; for his hour was not yet come. And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world. I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. Then said they unto him, Who art thou? And Jesus saith unto them, Even the same that I said unto you from the beginning. I have many things to say and to judge of you: but he that sent me is true; and I speak to the world those things which I have heard of him. They understood not that he spake to them of the Father. Then said Jesus unto them, When ye have lifted up the Son of man, then shall ye know that I am he, and that I do nothing of myself; but as my Father hath taught me, I speak these things. And he that sent me is with me: the Father hath not left me alone; for I do always those things that please him. As he spake these words, many believed on him. [Sidenote: St. John 8] Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free. They answered him, We be Abraham's seed, and were never in bondage to any man: how sayest thou, Ye shall be made free? Jesus answered them, Verily, verily, I say unto you, Whosoever committeth sin is the servant of sin. And the servant abideth not in the house for ever: but the Son abideth ever. If the Son therefore shall make you free, ye shall be free indeed. I know that ye are Abraham's seed; but ye seek to kill me, because my word hath no place in you. I speak that which I have seen with my Father: and ye do that which ye have seen with your father. They answered and said unto him, Abraham is our father. Jesus saith unto them, If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not Abraham. Ye do the deeds of your father. Then said they to him, We have one Father, even God. Jesus said unto them, If God were your Father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me. Why do ye not understand my speech? even because ye cannot hear my word. Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it. And because I tell you the truth, ye believe me not. Which of you convinceth me of sin? And if I say the truth, why do ye not believe me? He that is of God heareth God's words: ye therefore hear them not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil. Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing: it is my Father that honoureth me; of whom ye say, that he is your God: yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you: but I know him, and keep his saying. Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple, going through the midst of them, and so passed by. CHAPTER 40 THE GOOD SAMARITAN AND, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. And he said unto him, Thou hast answered right: this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise. [Sidenote: St. Luke 10] Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. And she had a sister called Mary, which also sat at Jesus' feet, and heard his word. But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her. CHAPTER 41 THE LORD'S PRAYER AND OTHER SAYINGS OF CHRIST [Sidenote: St. Luke 11] AND it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; for a friend of mine in his journey is come to me, and I have nothing to set before him? And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace: but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me: and he that gathereth not with me scattereth. When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. [Illustration: CHRIST DISPUTING WITH THE DOCTORS, BY LUINI IN THE NATIONAL GALLERY, LONDON] And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. And when the Pharisee saw it, he marvelled that he had not first washed before dinner. And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. Ye fools, did not he that made that which is without make that which is within also? But rather give alms of such things as ye have; and, behold, all things are clean unto you. When there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. Are not five sparrows sold for two farthings, and not one of them is forgotten before God? But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. [Sidenote: St. Luke 12] Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: but he that denieth me before men shall be denied before the angels of God. And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in the same hour what ye ought to say. And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you? And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he possesseth. And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully: and he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God. [Sidenote: St. Luke 12] And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body is more than raiment. Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? And which of you with taking thought can add to his stature one cubit? If ye then be not able to do that thing which is least, why take ye thought for the rest? Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. But rather seek ye the kingdom of God; and all these things shall be added unto you. Fear not, little flock; for it is your Father's good pleasure to give you the kingdom. Let your loins be girded about, and your lights burning; and ye yourselves like unto men that wait for their lord, when he will return from the wedding; that when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the lord when he cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants. And this know, that if the goodman of the house had known what hour the thief would come, he would have watched, and not have suffered his house to be broken through. Be ye therefore ready also: for the Son of man cometh at an hour when ye think not. Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all? And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Of a truth I say unto you, that he will make him ruler over all that he hath. But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken; the lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers. And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more. He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit, well: and if not, then after that thou shalt cut it down. And he was teaching in one of the synagogues on the sabbath. And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. And he laid his hands on her: and immediately she was made straight, and glorified God. And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him. [Sidenote: St. Luke 13] CHAPTER 42 JESUS LAMENTS OVER JERUSALEM AND he went through the cities and villages, teaching, and journeying toward Jerusalem. Then said one unto him, Lord, are there few that be saved? And he said unto them, Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. CHAPTER 43 THE BLIND MAN AT THE POOL OF SILOAM [Sidenote: St. John 9] AND as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world. When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay, and said unto him, Go, wash in the pool of Siloam, (which is by interpretation, Sent.) He went his way therefore, and washed, and came seeing. The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged? Some said, This is he: others said, He is like him: but he said, I am he. Therefore said they unto him, How were thine eyes opened? He answered and said, A man that is called Jesus made clay, and anointed mine eyes, and said unto me, Go to the pool of Siloam, and wash: and I went and washed, and I received sight. Then said they unto him, Where is he? He said, I know not. They brought to the Pharisees him that aforetime was blind. And it was the sabbath day when Jesus made the clay, and opened his eyes. Then again the Pharisees also asked him how he had received his sight. He said unto them, He put clay upon mine eyes, and I washed, and do see. Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them. They say unto the blind man again, What sayest thou of him, that he hath opened thine eyes? He said, He is a prophet. But the Jews did not believe concerning him, that he had been blind, and received his sight, until they called the parents of him that had received his sight. And they asked them, saying, Is this your son, who ye say was born blind? how then doth he now see? His parents answered them and said, We know that this is our son, and that he was born blind: but by what means he now seeth, we know not; or who hath opened his eyes, we know not: he is of age; ask him: he shall speak for himself. These words spake his parents, because they feared the Jews: for the Jews had agreed already, that if any man did confess that he was Christ, he should be put out of the synagogue. Therefore said his parents, He is of age; ask him. Then again called they the man that was blind, and said unto him, Give God the praise: we know that this man is a sinner. He answered and said, Whether he be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see. Then said they to him again, What did he to thee? how opened he thine eyes? He answered them, I have told you already, and ye did not hear: wherefore would ye hear it again? will ye also be his disciples? Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples. We know that God spake unto Moses: as for this fellow, we know not from whence he is. The man answered and said unto them, Why herein is a marvellous thing, that ye know not from whence he is, and yet he hath opened mine eyes. Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him he heareth. Since the world began was it not heard that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. They answered and said unto him, Thou wast altogether born in sins, and dost thou teach us? And they cast him out. Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God? He answered and said, Who is he, Lord, that I might believe on him? And Jesus said unto him, Thou hast both seen him, and it is he that talketh with thee. And he said, Lord, I believe. And he worshipped him. CHAPTER 44 THE GOOD SHEPHERD [Sidenote: St. John 10] VERILY, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. Therefore doth my Father love me, because I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. [Sidenote: St. John 10] There was a division therefore again among the Jews for these sayings. And it was at Jerusalem the feast of the dedication, and it was winter. And Jesus walked in the temple in Solomon's porch. Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me. But ye believe not, because ye are not of my sheep, as I said unto you. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father's hand. I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. Jesus answered them, Is it not written in your law, I said, Ye are gods? If he called them gods, unto whom the word of God came, and the scripture cannot be broken; say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. Therefore they sought again to take him: but he escaped out of their hand, and went away again beyond Jordan into the place where John at first baptized; and there he abode. And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. And many believed on him there. CHAPTER 45 THE PARABLE OF THE WEDDING SUPPER AND it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him. And, behold, there was a certain man before him which had the dropsy. And Jesus answering spake unto the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day? And they held their peace. And he took him, and healed him, and let him go; and answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day? And they could not answer him again to these things. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them, When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: and thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. [Sidenote: St. Luke 14] And when one of them that sat at meat with him heard these things, he said unto him, Blessed is he that shall eat bread in the kingdom of God. Then said he unto him, A certain man made a great supper, and bade many: and sent his servant at supper time to say to them that were bidden, Come; for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused. And another said, I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper. CHAPTER 46 THE LOST SHEEP, THE LOST COIN, AND THE PRODIGAL SON [Sidenote: St. Luke 15] THEN drew near unto him all the publicans and sinners for to hear him. And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost. Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth. And he said, A certain man had two sons: and the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living. And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that land; and he began to be in want. And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine. And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him. And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perish with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son. But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive again; he was lost, and is found. And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing. And he called one of the servants, and asked what these things meant. And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound. And he was angry, and would not go in: therefore came his father out, and intreated him. And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends: but as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf. And he said unto him, Son, thou art ever with me, and all that I have is thine. It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found. CHAPTER 47 THE UNJUST STEWARD, THE RICH MAN, AND LAZARUS [Sidenote: St. Luke 16] AND he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. And the Pharisees also, who were covetous, heard all these things: and they derided him. And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. [Sidenote: St. Luke 17] There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: and there was a certain beggar named Lazarus, which was laid at his gate, full of sores, and desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; and in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. CHAPTER 48 THANKS AND PRAYER AND it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: and they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way: thy faith hath made thee whole. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. And they shall say to you, See here; or, see there: go not after them, nor follow them. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. But first must he suffer many things, and be rejected of this generation. And as it was in the days of Noe, so shall it be also in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed. In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. Remember Lot's wife. And he spake a parable unto them to this end, that men ought always to pray, and not to faint; saying, There was in a city a judge, which feared not God, neither regarded man: and there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man; yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. And the Lord said, Hear what the unjust judge saith. And shall not God avenge his own elect, which cry day and night unto him, though he bear long with them? I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth? And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. CHAPTER 49 JESUS RAISES LAZARUS [Sidenote: St. John 11] NOW a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha. (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.) Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick. When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby. Now Jesus loved Martha, and her sister, and Lazarus. When he had heard therefore that he was sick, he abode two days still in the same place where he was. Then after that saith he to his disciples, Let us go into Judæa again. His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again? Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because there is no light in him. These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him. Then said Thomas, which is called Didymus, unto his fellow-disciples, Let us also go, that we may die with him. Then when Jesus came, he found that he had lain in the grave four days already. [Sidenote: St. John 11] Now Bethany was nigh unto Jerusalem, about fifteen furlongs off: and many of the Jews came to Martha and Mary, to comfort them concerning their brother. Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house. Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died. But I know, that even now, whatsoever thou wilt ask of God, God will give it thee. Jesus saith unto her, Thy brother shall rise again. Martha saith unto him, I know that he shall rise again in the resurrection at the last day. Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this? She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world. And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee. As soon as she heard that, she arose quickly, and came unto him. Now Jesus was not yet come into the town, but was in that place where Martha met him. The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there. Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died. When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, Where have ye laid him? They said unto him, Lord, come and see. Jesus wept. Then said the Jews, Behold how he loved him! And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died? Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it. Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days. Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God? Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me. And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me. And when he thus had spoken, he cried with a loud voice, Lazarus, come forth. And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go. Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him. But some of them went their ways to the Pharisees, and told them what things Jesus had done. Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. And one of them, named Caiaphas, being the high priest that same year, said unto them, Ye know nothing at all, nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not. And this spake he not of himself: but being high priest that year, he prophesied that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad. Then from that day forth they took counsel together for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him. CHAPTER 50 JESUS BLESSES THE CHILDREN [Sidenote: St. Mark 10] AND they brought young children to Jesus, that he should touch them: and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. [Sidenote: St. Matthew 20] And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him, Why callest thou me good? there is none good but one, that is, God. Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honour thy father and mother. And he answered and said unto him, Master, all these have I observed from my youth. Then Jesus beholding him loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me. And he was sad at that saying, and went away grieved: for he had great possessions. And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God! And the disciples were astonished at his words. But Jesus answereth again, and saith unto them, Children, how hard is it for them that trust in riches to enter into the kingdom of God! It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. And they were astonished out of measure, saying among themselves, Who then can be saved? And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible. Then Peter began to say unto him, Lo, we have left all, and have followed thee. And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life. But many that are first shall be last; and the last first. CHAPTER 51 THE LABOURERS JESUS said, For the kingdom of heaven is like unto a man that is an householder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about the third hour, and saw others standing idle in the marketplace, and said unto them; Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard; and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the goodman of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong: didst not thou agree with me for a penny? Take that thine is, and go thy way: I will give unto this last, even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen. [Sidenote: St. Matthew 20] [Illustration] BOOK III--THE LAST DAYS OF JESUS CHAPTER 52 JESUS GOES UP TO JERUSALEM AND they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, saying, Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests, and unto the scribes; and they shall condemn him to death, and shall deliver him to the Gentiles: and they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again. And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire. And he said unto them, What would ye that I should do for you? They said unto him, Grant unto us that we may sit, one on thy right hand, and the other on thy left hand, in thy glory. But Jesus said unto them, Ye know not what ye ask: can ye drink of the cup that I drink of? and be baptized with the baptism that I am baptized with? And they said unto him, We can. And Jesus said unto them, Ye shall indeed drink of the cup that I drink of; and with the baptism that I am baptized withal shall ye be baptized: but to sit on my right hand and on my left hand is not mine to give; but it shall be given to them for whom it is prepared. And when the ten heard it, they began to be much displeased with James and John. But Jesus called them to him, and saith unto them, Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so shall it not be among you: but whosoever will be great among you, shall be your minister: and whosoever of you will be the chiefest, shall be servant of all. For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. And they came to Jericho: and as he went out of Jericho with his disciples and a great number of people, blind Bartimæus, the son of Timæus, sat by the highway side begging. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou son of David, have mercy on me. And many charged him that he should hold his peace: but he cried the more a great deal, Thou son of David, have mercy on me. And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him, Be of good comfort, rise; he calleth thee. And he, casting away his garment, rose, and came to Jesus. And Jesus answered and said unto him, What wilt thou that I should do unto thee? The blind man said unto him, Lord, that I might receive my sight. And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. And behold, there was a man named Zacchæus, which was the chief among the publicans, and he was rich. And he sought to see Jesus who he was; and could not for the press, because he was little of stature. And he ran before, and climbed up into a sycomore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him fourfold. And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son of Abraham. For the Son of man is come to seek and to save that which was lost. [Sidenote: St. Luke 19] And when he had thus spoken, he went before, ascending up to Jerusalem. And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. And they that were sent went their way, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? And they said, The Lord hath need of him. And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. And as he went, they spread their clothes in the way. And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. [Sidenote: St. John 12] And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. These things understood not his disciples at the first: but when Jesus was glorified, then remembered they that these things were written of him, and that they had done these things unto him. The people therefore that was with him when he called Lazarus out of his grave, and raised him from the dead, bare record. For this cause the people also met him, for that they heard that he had done this miracle. The Pharisees therefore said among themselves, Perceive ye how ye prevail nothing? behold, the world is gone after him. CHAPTER 53 THE VOICE FROM HEAVEN AND there were certain Greeks among them that came up to worship at the feast: the same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. Verily, verily, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will my Father honour. Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. Jesus answered and said, This voice came not because of me, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die. The people answered him, We have heard out of the law that Christ abideth for ever: and how sayest thou, The Son of man must be lifted up? who is this Son of man? Then Jesus said unto them, Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you: for he that walketh in darkness knoweth not whither he goeth. While ye have light, believe in the light, that ye may be the children of light. These things spake Jesus, and departed, and did hide himself from them. But though he had done so many miracles before them, yet they believed not on him: that the saying of Esaias the prophet might be fulfilled, which he spake, Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed? Nevertheless among the chief rulers also many believed on him; but because of the Pharisees they did not confess him, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God. Jesus cried and said, He that believeth on me, believeth not on me, but on him that sent me. And he that seeth me seeth him that sent me. I am come a light into the world, that whosoever believeth on me should not abide in darkness. And if any man hear my words, and believe not, I judge him not: for I came not to judge the world, but to save the world. He that rejecteth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, the same shall judge him in the last day. For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, and said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. And the blind and the lame came to him in the temple; and he healed them. And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the son of David; they were sore displeased, and said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast perfected praise? CHAPTER 54 THE BARREN FIG TREE [Sidenote: St. Matthew 21] AND he left them, and went out of the city into Bethany; and he lodged there. Now in the morning as he returned into the city, he hungered. And when he saw a fig tree in the way, he came to it, and found nothing thereon, but leaves only, and said unto it, Let no fruit grow on thee henceforward for ever. And presently the fig tree withered away. And when the disciples saw it, they marvelled, saying, How soon is the fig tree withered away! Jesus answered and said unto them, Verily I say unto you, If ye have faith, and doubt not, ye shall not only do this which is done to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done. And all things, whatsoever ye shall ask in prayer, believing, ye shall receive. [Sidenote: St. Matthew 21] And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what authority doest thou these things? and who gave thee this authority? And Jesus answered and said unto them, I also will ask you one thing, which if ye tell me, I in like wise will tell you by what authority I do these things. The baptism of John, whence was it? from heaven, or of men? And they reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him? But if we shall say, Of men; we fear the people; for all hold John as a prophet. And they answered Jesus, and said, We cannot tell. And he said unto them, Neither tell I you by what authority I do these things. But what think ye? A certain man had two sons; and he came to the first, and said, Son, go work to day in my vineyard. He answered and said, I will not: but afterward he repented, and went. And he came to the second, and said likewise. And he answered and said, I go, sir: and went not. Whether of them twain did the will of his father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots go into the kingdom of God before you. For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him. Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: and when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord's doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. CHAPTER 55 PARABLE OF THE WEDDING FEAST AND Jesus answered and spake unto them again by parables, and said, The kingdom of heaven is like unto a certain king, which made a marriage for his son, and sent forth his servants to call them that were bidden to the wedding: and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew them. But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. Then saith he to his servants, The wedding is ready, but they which were bidden were not worthy. Go ye therefore into the highways, and as many as ye shall find, bid to the marriage. So those servants went out into the highways, and gathered together all as many as they found, both bad and good: and the wedding was furnished with guests. And when the king came in to see the guests, he saw there a man which had not on a wedding garment: and he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. [Sidenote: St. Matthew 22] Then went the Pharisees, and took counsel how they might entangle him in his talk. And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cæsar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? Shew me the tribute money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's. When they had heard these words, they marvelled, and left him, and went their way. But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. Then one of them, which was a lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The LORD said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son? And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. CHAPTER 56 THE WIDOW'S MITE [Sidenote: St. Mark 12] AND Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. And there came a certain poor widow, and she threw in two mites, which make a farthing. And he called unto him his disciples, and saith unto them, Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury: for all they did cast in of their abundance; but she of her want did cast in all that she had, even all her living. CHAPTER 57 THE DESTRUCTION OF THE TEMPLE AND THE END OF THE WORLD AND Jesus went out, and departed from the temple: and his disciples came to him for to shew him the buildings of the temple. And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. And as he sat upon the mount of Olives, the disciples came unto him privately, saying, Tell us, when shall these things be? and what shall be the sign of thy coming, and of the end of the world? And Jesus answered and said unto them, Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumours of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows. Then shall they deliver you up to be afflicted, and shall kill you: and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall rise, and shall deceive many. And because iniquity shall abound, the love of many shall wax cold. But he that shall endure unto the end, the same shall be saved. And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left. Watch therefore: for ye know not what hour your Lord doth come. But know this, that if the goodman of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up. Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh. Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season? Blessed is that servant, whom his lord when he cometh shall find so doing. Verily I say unto you, That he shall make him ruler over all his goods. But and if that evil servant shall say in his heart, My lord delayeth his coming; and shall begin to smite his fellowservants, and to eat and drink with the drunken; the lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of, and shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth. [Sidenote: St. Matthew 25] Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them: but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh. [Sidenote: St. Matthew 25] For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods. And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey. Then he that had received the five talents went and traded with the same, and made them other five talents. And likewise he that had received two, he also gained other two. But he that had received one went and digged in the earth, and hid his lord's money. After a long time the lord of those servants cometh, and reckoneth with them. And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more. His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them. His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord. Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed: and I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine. His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed: thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury. Take therefore the talent from him, and give it unto him which hath ten talents. For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth. When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungred, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungred, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal. CHAPTER 58 THE LAST SUPPER AND it came to pass, when Jesus had finished all these sayings, he said unto his disciples, Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified. Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas, and consulted that they might take Jesus by subtilty, and kill him. But they said, Not on the feast day, lest there be an uproar among the people. [Sidenote: St. Matthew 26] Now when Jesus was in Bethany, in the house of Simon the leper, there came unto him a woman having an alabaster box of very precious ointment, and poured it on his head, as he sat at meat. But when his disciples saw it, they had indignation, saying, To what purpose is this waste? For this ointment might have been sold for much, and given to the poor. When Jesus understood it, he said unto them, Why trouble ye the woman? for she hath wrought a good work upon me. For ye have the poor always with you; but me ye have not always. For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her. Then one of the twelve, called Judas Iscariot, went unto the chief priests, and said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. And from that time he sought opportunity to betray him. Now the first day of the feast of unleavened bread the disciples came to Jesus, saying unto him, Where wilt thou that we prepare for thee to eat the passover? And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples. And the disciples did as Jesus had appointed them; and they made ready the passover. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom. [Sidenote: St. John 13] Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. He riseth from supper, and laid aside his garments; and took a towel, and girded himself. After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. For he knew who should betray him; therefore said he, Ye are not all clean. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. For I have given you an example, that ye should do as I have done to you. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. If ye know these things, happy are ye if ye do them. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. Then the disciples looked one on another, doubting of whom he spake. Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. He then lying on Jesus' breast saith unto him, Lord, who is it? Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. Now no man at the table knew for what intent he spake this unto him. For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. He then having received the sop went immediately out: and it was night. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice. CHAPTER 59 JESUS COMFORTS HIS DISCIPLES LET not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know. Thomas saith unto him, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my name, I will do it. [Sidenote: St. John 14] If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. At that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye might believe. Hereafter I will not talk much with you: for the prince of this world cometh, and hath nothing in me. But that the world may know that I love the Father; and as the Father gave me commandment, even so I do. Arise, let us go hence. CHAPTER 60 THE TRUE VINE [Sidenote: St. John 15] I AM the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit he taketh away: and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye love one another. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your's also. But all these things will they do unto you for my name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me: and ye also shall bear witness, because ye have been with me from the beginning. [Sidenote: St. John 16] These things have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, nor me. But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you. But now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. [Sidenote: St. John 17] Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. At that day ye shall ask in my name: and I say not unto you, that I will pray the Father for you: for the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father. His disciples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou earnest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered, every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world. CHAPTER 61 JESUS PRAYS FOR HIS DISCIPLES THESE words spake Jesus, and lifted up his eyes to heaven, and said, Father, the hour is come; glorify thy Son, that thy Son also may glorify thee: as thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. I have glorified thee on the earth: I have finished the work which thou gavest me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I have manifested thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me; and they have kept thy word. Now they have known that all things whatsoever thou hast given me are of thee. For I have given unto them the words which thou gavest me; and they have received them, and have known surely that I came out from thee, and they have believed that thou didst send me. I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine. And all mine are thine, and thine are mine; and I am glorified in them. And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in thy name: those that thou gavest me I have kept, and none of them is lost, but the son of perdition; that the scripture might be fulfilled. And now come I to thee; and these things I speak in the world, that they might have my joy fulfilled in themselves. I have given them thy word; and the world hath hated them, because they are not of the world, even as I am not of the world. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them through thy truth: thy word is truth. As thou hast sent me into the world, even so have I also sent them into the world. And for their sakes I sanctify myself, that they also might be sanctified through the truth. Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world hath not known thee: but I have known thee, and these have known that thou hast sent me. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them. And when they had sung an hymn, they went out into the mount of Olives. Then saith Jesus unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep of the flock shall be scattered abroad. But after I am risen again, I will go before you into Galilee. Peter answered and said unto him, Though all men shall be offended because of thee, yet will I never be offended. Jesus said unto him, Verily I say unto thee, That this night, before the cock crow, thou shalt deny me thrice. Peter said unto him, Though I should die with thee, yet will I not deny thee. Likewise also said all the disciples. CHAPTER 62 JESUS BETRAYED AND DENIED [Sidenote: St. Matthew 26] THEN cometh Jesus with them unto a place called Gethsemane, and saith unto the disciples, Sit ye here, while I go and pray yonder. And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy. Then saith he unto them, My soul is exceeding sorrowful, even unto death: tarry ye here, and watch with me. And he went a little farther, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak. He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done. And he came and found them asleep again: for their eyes were heavy. And he left them, and went away again, and prayed the third time, saying the same words. Then cometh he to his disciples, and saith unto them, Sleep on now, and take your rest: behold, the hour is at hand, and the Son of man is betrayed into the hands of sinners. Rise, let us be going: behold, he is at hand that doth betray me. And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him. And Jesus said unto him, Friend, wherefore art thou come? Then came they, and laid hands on Jesus, and took him. And, behold, one of them which were with Jesus stretched out his hand, and drew his sword, and struck a servant of the high priest's, and smote off his ear. Then said Jesus unto him, Put up again thy sword into his place: for all they that take the sword shall perish with the sword. Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be? In that same hour said Jesus to the multitudes, Are ye come out as against a thief with swords and staves for to take me? I sat daily with you teaching in the temple, and ye laid no hold on me. But all this was done, that the scriptures of the prophets might be fulfilled. Then all the disciples forsook him, and fled. And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. But Peter followed him afar off unto the high priest's palace, and went in, and sat with the servants, to see the end. Now the chief priests, and elders, and all the council, sought false witness against Jesus, to put him to death; but found none: yea, though many false witnesses came, yet found they none. At the last came two false witnesses, and said, This fellow said, I am able to destroy the temple of God, and to build it in three days. And the high priest arose, and said unto him, Answerest thou nothing? what is it which these witness against thee? But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, saying, He hath spoken blasphemy; what further need have we of witnesses? behold, now ye have heard his blasphemy. What think ye? They answered and said, He is guilty of death. Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands, saying, Prophesy unto us, thou Christ, Who is he that smote thee? [Illustration: CHRIST CROWNED WITH THORNS, BY VAN DYCK IN THE PRADO MUSEUM, MADRID] Now Peter sat without in the palace: and a damsel came unto him, saying, Thou also wast with Jesus of Galilee. But he denied before them all, saying, I know not what thou sayest. And when he was gone out into the porch, another maid saw him, and said unto them that were there, This fellow was also with Jesus of Nazareth. And again he denied with an oath, I do not know the man. And after a while came unto him they that stood by, and said to Peter, Surely thou also art one of them; for thy speech bewrayeth thee. Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. [Sidenote: St. Matthew 27] When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: and when they had bound him, they led him away, and delivered him to Pontius Pilate the governor. Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called the field of blood unto this day. Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; and gave them for the potter's field, as the Lord appointed me. CHAPTER 63 JESUS CONDEMNED AND CRUCIFIED [Sidenote: St. John 18] THEN led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. Pilate then went out unto them, and said, What accusation bring ye against this man? They answered and said unto him, If he were not a malefactor, we would not have delivered him up unto thee. Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, It is not lawful for us to put any man to death: that the saying of Jesus might be fulfilled, which he spake, signifying what death he should die. Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews? Jesus answered him, Sayest thou this thing of thyself, or did others tell it thee of me? Pilate answered, Am I a Jew? Thine own nation and the chief priests have delivered thee unto me: what hast thou done? Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence. Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. To this end was I born, and for this cause came I into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice. Pilate saith unto him, What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault at all. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilæan. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself also was at Jerusalem at that time. And when Herod saw Jesus, he was exceeding glad: for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves. And Pilate, when he had called together the chief priests and the rulers and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and, behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: no, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him. Now at that feast the governor was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. Therefore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. [Illustration: THE DESCENT FROM THE CROSS, BY RUBENS IN THE CATHEDRAL, ANTWERP] When he was set down on the judgment seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governor answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What shall I do then with Jesus which is called Christ? They all say unto him, Let him be crucified. And the governor said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then Pilate therefore took Jesus, and scourged him. And the soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews! and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. [Sidenote: St. Matthew 27] When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar's friend: whosoever maketh himself a king speaketh against Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Cæsar. Then delivered he him therefore unto them to be crucified. And they took Jesus, and led him away. [Sidenote: St. Luke 23] And as they led him away, they laid hold upon one Simon, a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. And there were also two other, malefactors, led with him to be put to death. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots. And the people stood beholding. And the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the king of the Jews, save thyself. And Pilate wrote a title, and put it on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am King of the Jews. Pilate answered, What I have written I have written. And one of the malefactors which were hanged railed on him, saying, If thou be Christ, save thyself and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To day shalt thou be with me in paradise. And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son! Then saith he to the disciple, Behold thy mother! And from that hour that disciple took her unto his own home. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. [Illustration: THE ENTOMBMENT, BY TITIAN IN THE LOUVRE, PARIS] The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs: but one of the soldiers with a spear pierced his side, and forthwith came there out blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done, that the scripture should be fulfilled, A bone of him shall not be broken. And again another scripture saith, They shall look on him whom they pierced. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent; and the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. When the even was come, there came a rich man of Arimathæa, named Joseph, who also himself was Jesus' disciple: he went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Now the next day, that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch: go your way, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch. CHAPTER 64 THE RESURRECTION [Sidenote: St. Matthew 28] IN the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. His countenance was like lightning, and his raiment white as snow: and for fear of him the keepers did shake, and became as dead men. And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. He is not here: for he is risen, as he said. Come, see the place where the Lord lay. And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together: and the other disciple did outrun Peter, and came first to the sepulchre. And he stooping down, and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie, and the napkin, that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple, which came first to the sepulchre, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. Then the disciples went away again unto their own home. [Sidenote: St. John 20] But Mary stood without at the sepulchre weeping: and as she wept, she stooped down, and looked into the sepulchre, and seeth two angels in white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain. And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away my Lord, and I know not where they have laid him. And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus. Jesus saith unto her, Woman, why weepest thou? whom seekest thou? She, supposing him to be the gardener, saith unto him, Sir, if thou have borne him hence, tell me where thou hast laid him, and I will take him away. Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master. Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had spoken these things unto her. Now when they were going, behold, some of the watch came into the city, and shewed unto the chief priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, Say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you. So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day. CHAPTER 65 APPEARANCES OF CHRIST AFTER THE RESURRECTION [Illustration: THE SUPPER AT EMMAUS, BY REMBRANDT IN THE LOUVRE, PARIS] AND, behold, two of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. And they talked together of all these things which had happened. And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, which was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and beside all this, to day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said: but him they saw not. [Sidenote: St. Luke 24] Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. [Sidenote: St. John 20] And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing. And Thomas answered and said unto him, My Lord and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed are they that have not seen, and yet have believed. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. And ye are witnesses of these things. And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. After these things Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he himself. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter saith unto them, I go a fishing. They say unto him, We also go with thee. They went forth, and entered into a ship immediately; and that night they caught nothing. But when the morning was now come, Jesus stood on the shore: but the disciples knew not that it was Jesus. Then Jesus saith unto them, Children, have ye any meat? They answered him, No. And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes. Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him, (for he was naked,) and did cast himself into the sea. And the other disciples came in a little ship; (for they were not far from land, but as it were two hundred cubits,) dragging the net with fishes. As soon then as they were come to land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus saith unto them, Bring of the fish which ye have now caught. Simon Peter went up, and drew the net to land full of great fishes, an hundred and fifty and three: and for all there were so many, yet was not the net broken. Jesus saith unto them, Come and dine. And none of the disciples durst ask him, Who art thou? knowing that it was the Lord. Jesus then cometh, and taketh bread, and giveth them, and fish likewise. So when they had dined, Jesus saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs. He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. Verily, verily, I say unto thee, When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not. This spake he, signifying by what death he should glorify God. And when he had spoken this, he saith unto him, Follow me. Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me. And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written. Amen. CHAPTER 66 THE ASCENSION OF CHRIST [Sidenote: St. Luke 24] AND he led them out as far as to Bethany, and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. And while they looked stedfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. And they worshipped him, and returned to Jerusalem with great joy: and were continually in the temple, praising and blessing God, Amen. [Illustration] BOOK IV--THE ACTS OF THE APOSTLES AND THE LIFE AND LETTERS OF PAUL CHAPTER 67 THE HOLY SPIRIT GIVEN AND the apostles appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias; and he was numbered with the eleven apostles. And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilæans? And how hear we every man in our own tongue, wherein we were born? Others mocking said, These men are full of new wine. But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judæa, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: for these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh. And I will shew wonders in heaven above, and signs in the earth beneath; and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ. Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do? Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. And they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers. And fear came upon every soul: and many wonders and signs were done by the apostles. And they, continuing daily with one accord in the temple, and breaking bread from house to house, did eat their meat with gladness and singleness of heart, praising God, and having favour with all the people. And the Lord added to the church daily such as should be saved. CHAPTER 68 PETER AND JOHN CURE THE LAME MAN [Sidenote: The Acts 3] NOW Peter and John went up together into the temple at the hour of prayer, being the ninth hour. And a certain man lame from his birth was carried, whom they laid daily at the gate of the temple which is called Beautiful, to ask alms of them that entered into the temple; who seeing Peter and John about to go into the temple asked an alms. And Peter, fastening his eyes upon him with John, said, Look on us. And he gave heed unto them, expecting to receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth rise up and walk. And he took him by the right hand, and lifted him up: and immediately his feet and ancle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: and they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him. And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. [Sidenote: The Acts 4] And as they spake unto the people, the priests, and the captain of the temple, and the Sadducees, came upon them, being grieved that they taught the people, and preached through Jesus the resurrection from the dead. And they laid hands on them, and put them in hold unto the next day: for it was now eventide. Howbeit many of them which heard the word believed; and the number of the men was about five thousand. And it came to pass on the morrow, that their rulers, and elders, and scribes, and Annas the high priest, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest, were gathered together at Jerusalem. And when they had set them in the midst, they asked, By what power, or by what name, have ye done this? Then Peter, filled with the Holy Ghost, said unto them, Ye rulers of the people, and elders of Israel, if we this day be examined of the good deed done to the impotent man, by what means he is made whole; be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Now when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled; and they took knowledge of them, that they had been with Jesus. And beholding the man which was healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves. And they called them, and commanded them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. For we cannot but speak the things which we have seen and heard. So when they had further threatened them, they let them go, finding nothing how they might punish them, because of the people: for all men glorified God for that which was done. For the man was above forty years old, on whom this miracle of healing was shewed. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. [Illustration: THE DEATH OF ANANIAS, BY RAPHAEL IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON] And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet: and distribution was made unto every man according as he had need. CHAPTER 69 ANANIAS AND SAPPHIRA BUT a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? While it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things. And the young men arose, wound him up, and carried him out, and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter answered unto her, Tell me whether ye sold the land for so much? And she said, Yea, for so much. Then Peter said unto her, How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and shall carry thee out. Then fell she down straightway at his feet, and yielded up the ghost: and the young men came in, and found her dead, and, carrying her forth, buried her by her husband. And great fear came upon all the church, and upon as many as heard these things. [Sidenote: The Acts 5] And by the hands of the apostles were many signs and wonders wrought among the people. And believers were the more added to the Lord, multitudes both of men and women. Insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of them. There came also a multitude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits: and they were healed every one. Then the high priest rose up, and all they that were with him, and laid their hands on the apostles, and put them in the common prison. But the angel of the Lord by night opened the prison doors, and brought them forth, and said, Go, stand and speak in the temple to the people all the words of this life. And when they heard that, they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought. But when the officers came, and found them not in the prison, they returned, and told, saying, The prison truly found we shut with all safety, and the keepers standing without before the doors: but when we had opened, we found no man within. Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people. Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned. And when they had brought them, they set them before the council: and the high priest asked them, saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend to bring this man's blood upon us. [Sidenote: The Acts 6] Then Peter and the other apostles answered and said, We ought to obey God rather than men. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins. And we are his witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey him. When they heard that, they were cut to the heart, and took counsel to slay them. Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space; and said unto them, Ye men of Israel, refrain from these men, and let them alone: for if this counsel or this work be of men, it will come to nought: but if it be of God, ye cannot overthrow it; lest haply ye be found even to fight against God. And to him they agreed: and when they had called the apostles, and beaten them, they commanded that they should not speak in the name of Jesus, and let them go. And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name. And daily in the temple, and in every house, they ceased not to teach and preach Jesus Christ. CHAPTER 70 STEPHEN AND Stephen, full of faith and power, did great wonders and miracles among the people. Then there arose certain of the synagogue, disputing with Stephen. And they were not able to resist the wisdom and the spirit by which he spake. Then they suborned men, which said, We have heard him speak blasphemous words against Moses, and against God. And they stirred up the people, and the elders, and the scribes, and came upon him, and caught him, and brought him to the council, and set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us. And all that sat in the council, looking stedfastly on him, saw his face as it had been the face of an angel. Then said the high priest, Are these things so? And Stephen answered and said, Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers: who have received the law by the disposition of angels, and have not kept it. When they heard these things, they were cut to the heart, and they gnashed on him with their teeth. But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judæa and Samaria, except the apostles. And devout men carried Stephen to his burial, and made great lamentation over him. As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison. Therefore they that were scattered abroad went every where preaching the word. CHAPTER 71 SIMON THE SORCERER--THE ETHIOPIAN EUNUCH [Sidenote: The Acts 8] THEN Philip went down to the city of Samaria, and preached Christ unto them. And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. And there was great joy in that city. But there was a certain man, called Simon, which beforetime in the same city used sorcery, and bewitched the people of Samaria, giving out that himself was some great one: to whom they all gave heed, from the least to the greatest, saying, This man is the great power of God. But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon himself believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. [Sidenote: The Acts 8] Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity. Then answered Simon, and said, Pray ye to the Lord for me, that none of these things which ye have spoken come upon me. And they, when they had testified and preached the word of the Lord, returned to Jerusalem, and preached the gospel in many villages of the Samaritans. And the angel of the Lord spake unto Philip, saying, Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza, which is desert. And he arose and went: and, behold, a man of Ethiopia, an eunuch of great authority under Candace queen of the Ethiopians, who had the charge of all her treasure, and had come to Jerusalem for to worship, was returning, and sitting in his chariot read Esaias the prophet. Then the Spirit said unto Philip, Go near, and join thyself to this chariot. And Philip ran thither to him, and heard him read the prophet Esaias, and said, Understandest thou what thou readest? And he said, How can I, except some man should guide me? And he desired Philip that he would come up and sit with him. The place of the scripture which he read was this, He was led as a sheep to the slaughter; and like a lamb dumb before his shearer, so opened he not his mouth: in his humiliation his judgment was taken away: and who shall declare his generation? for his life is taken from the earth. And the eunuch answered Philip, and said, I pray thee, of whom speaketh the prophet this? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus. And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more: and he went on his way rejoicing. CHAPTER 72 THE CONVERSION OF SAUL AND Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest, and desired of him letters to Damascus to the synagogues, that if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And as he journeyed, he came near Damascus: and suddenly there shined round about him a light from heaven: and he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecutest. And he trembling and astonished said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth; and when his eyes were opened, he saw no man: but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias; and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for, behold, he prayeth, and hath seen in a vision a man named Ananias coming in, and putting his hand on him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call on thy name. But the Lord said unto him, Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my name's sake. And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. [Sidenote: The Acts 9] And after that many days were fulfilled, the Jews took counsel to kill him: but their laying await was known of Saul. And they watched the gates day and night to kill him. Then the disciples took him by night, and let him down by the wall in a basket. And when Saul was come to Jerusalem, he assayed to join himself to the disciples: but they were all afraid of him, and believed not that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how he had preached boldly at Damascus in the name of Jesus. CHAPTER 73 DORCAS [Sidenote: The Acts 9] NOW there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning him to the body said, Tabitha, arise. And she opened her eyes: and when she saw Peter, she sat up. And he gave her his hand, and lifted her up, and when he had called the saints and widows, presented her alive. And it was known throughout all Joppa; and many believed in the Lord. CHAPTER 74 CORNELIUS THERE was a certain man in Cæsarea called Cornelius, a centurion of the band called the Italian band, a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. He saw in a vision evidently about the ninth hour of the day an angel of God coming in to him, and saying unto him, Cornelius. And when he looked on him, he was afraid, and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God. And now send men to Joppa, and call for one Simon, whose surname is Peter: he lodgeth with one Simon a tanner, whose house is by the sea side: he shall tell thee what thou oughtest to do. And when the angel which spake unto Cornelius was departed, he called two of his household servants, and a devout soldier of them that waited on him continually; and when he had declared all these things unto them, he sent them to Joppa. On the morrow, as they went on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray about the sixth hour: and he became very hungry, and would have eaten: but while they made ready, he fell into a trance, and saw heaven opened, and a certain vessel descending unto him, as it had been a great sheet knit at the four corners, and let down to the earth: wherein were all manner of four-footed beasts of the earth, and wild beasts, and creeping things, and fowls of the air. And there came a voice to him, Rise, Peter; kill, and eat. But Peter said, Not so, Lord; for I have never eaten any thing that is common or unclean. And the voice spake unto him again the second time, What God hath cleansed, that call not thou common. This was done thrice: and the vessel was received up again into heaven. Now while Peter doubted in himself what this vision which he had seen should mean, behold, the men which were sent from Cornelius stood before the gate, and called, and asked whether Simon, which was surnamed Peter, were lodged there. While Peter thought on the vision, the Spirit said unto him, Behold, three men seek thee. Arise therefore, and get thee down, and go with them, doubting nothing: for I have sent them. Then Peter went down to the men which were sent unto him from Cornelius; and said, Behold, I am he whom ye seek: what is the cause wherefore ye are come? And they said, Cornelius the centurion, a just man, and one that feareth God, and of good report among all the nation of the Jews, was warned from God by an holy angel to send for thee into his house, and to hear words of thee. Then called he them in, and lodged them. And on the morrow Peter went away with them, and certain brethren from Joppa accompanied him. And the morrow after they entered into Cæsarea. And Cornelius waited for them, and had called together his kinsmen and near friends. And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter took him up, saying, Stand up; I myself also am a man. And as he talked with him, he went in, and found many that were come together. And he said unto them, Ye know how that it is an unlawful thing for a man that is a Jew to keep company, or come unto one of another nation; but God hath shewed me that I should not call any man common or unclean. Therefore came I unto you without gainsaying, as soon as I was sent for: I ask therefore for what intent ye have sent for me? And Cornelius said, Four days ago I was fasting until this hour; and at the ninth hour I prayed in my house, and, behold, a man stood before me in bright clothing, and said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee. Immediately therefore I sent to thee; and thou hast well done that thou art come. Now therefore are we all here present before God, to hear all things that are commanded thee of God. [Sidenote: The Acts 10] Then Peter opened his mouth, and said, Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) that word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached; how God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which he did both in the land of the Jews, and in Jerusalem; whom they slew and hanged on a tree: him God raised up the third day, and shewed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins. [Sidenote: The Acts 12] While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days. Then departed Barnabas to Tarsus, for to seek Saul: and when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch. And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Cæsar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa: which also they did, and sent it to the elders by the hands of Barnabas and Saul. CHAPTER 75 PETER IN PRISON NOW about that time Herod the king stretched forth his hands to vex certain of the church. And he killed James the brother of John with the sword. And because he saw it pleased the Jews, he proceeded further to take Peter also. And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him; intending after Easter to bring him forth to the people. Peter therefore was kept in prison: but prayer was made without ceasing of the church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and the keepers before the door kept the prison. And, behold, the angel of the Lord came upon him, and a light shined in the prison: and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals. And so he did. And he saith unto him, Cast thy garment about thee, and follow me. And he went out, and followed him; and wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city; which opened to them of his own accord: and they went out, and passed on through one street; and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, and hath delivered me out of the hand of Herod, and from all the expectation of the people of the Jews. And when he had considered the thing, he came to the house of Mary the mother of John, whose surname was Mark; where many were gathered together praying. And as Peter knocked at the door of the gate, a damsel came to hearken, named Rhoda. And when she knew Peter's voice, she opened not the gate for gladness, but ran in, and told how Peter stood before the gate. And they said unto her, Thou art mad. But she constantly affirmed that it was even so. Then said they, It is his angel. But Peter continued knocking: and when they had opened the door, and saw him, they were astonished. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him out of the prison. And he said, Go shew these things unto James, and to the brethren. And he departed, and went into another place. Now as soon as it was day, there was no small stir among the soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the keepers, and commanded that they should be put to death. And he went down from Judæa to Cæsarea, and there abode. And upon a set day Herod, arrayed in royal apparel, sat upon his throne, and made an oration unto them. And the people gave a shout, saying, It is the voice of a god, and not of a man. And immediately the angel of the Lord smote him, because he gave not God the glory: and he was eaten of worms, and gave up the ghost. CHAPTER 76 MISSION OF PAUL AND BARNABAS TO THE GENTILES [Sidenote: The Acts 13] NOW there were in the church that was at Antioch certain prophets and teachers; as Barnabas, and Simeon, and Lucius of Cyrene, and Manaen, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they, being sent forth by the Holy Ghost, departed unto Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they preached the word of God in the synagogues of the Jews: and they had also John to their minister. [Sidenote: The Acts 14] And when they had gone through the isle unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-jesus: which was with the deputy of the country, Sergius Paulus, a prudent man; who called for Barnabas and Saul, and desired to hear the word of God. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn away the deputy from the faith. Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him, and said, O full of all subtilty and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season. And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the deputy, when he saw what was done, believed, being astonished at the doctrine of the Lord. Now when Paul and his company loosed from Paphos, they came to Perga in Pamphylia: and John departing from them returned to Jerusalem. But when they departed from Perga, they came to Antioch in Pisidia, and went into the synagogue on the sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, Ye men and brethren, if ye have any word of exhortation for the people, say on. Then Paul stood up, and preached unto them of Jesus and the resurrection. And when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next sabbath. And the next sabbath day came almost the whole city together to hear the word of God. But when the Jews saw the multitudes, they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming. Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying, I have set thee to be a light of the Gentiles, that thou shouldest be for salvation unto the ends of the earth. And when the Gentiles heard this, they were glad, and glorified the word of the Lord: and as many as were ordained to eternal life believed. And the word of the Lord was published throughout all the region. But the Jews stirred up the devout and honourable women, and the chief men of the city, and raised persecution against Paul and Barnabas, and expelled them out of their coasts. But they shook off the dust of their feet against them, and came unto Iconium. And the disciples were filled with joy, and with the Holy Ghost. And they came unto Lystra. And there sat a certain man, impotent in his feet, being a cripple who never had walked: the same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed, said with a loud voice, Stand upright on thy feet. And he leaped and walked. And when the people saw what Paul had done, they lifted up their voices, saying in the speech of Lycaonia, The gods are come down to us in the likeness of men. And they called Barnabas, Jupiter; and Paul, Mercurius, because he was the chief speaker. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Which when the apostles, Barnabas and Paul, heard of, they rent their clothes, and scarce restrained they the people, that they had not done sacrifice unto them. And they departed to Derbe. And when they had preached the gospel to that city, and had taught many, they returned again to Lystra, and to Iconium, and Antioch, confirming the souls of the disciples, and exhorting them to continue in the faith, and that we must through much tribulation enter into the kingdom of God. And when they had ordained them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they believed. And after they had passed throughout Pisidia, they came to Pamphylia. And when they had preached the word in Perga, they went down into Attalia: and thence sailed to Antioch, from whence they had been recommended to the grace of God for the work which they fulfilled. And when they were come, and had gathered the church together, they rehearsed all that God had done with them, and how he had opened the door of faith unto the Gentiles. And there they abode long time with the disciples. And Paul said unto Barnabas, Let us go again and visit our brethren in every city where we have preached the word of the Lord, and see how they do. And Barnabas determined to take with them John, whose surname was Mark. But Paul thought not good to take him with them. And the contention was so sharp between them, that they departed asunder one from the other: and so Barnabas took Mark, and sailed unto Cyprus; and Paul chose Silas, and departed, being recommended by the brethren unto the grace of God. And he went through Syria and Cilicia, confirming the churches. CHAPTER 77 PAUL AND SILAS IMPRISONED [Sidenote: The Acts 16] NOW when they had gone throughout Phrygia and the region of Galatia, they came down to Troas. And a vision appeared to Paul in the night; There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us. And after he had seen the vision, immediately we endeavoured to go into Macedonia, assuredly gathering that the Lord had called us for to preach the gospel unto them. Therefore loosing from Troas, we came with a straight course to Samothracia, and the next day to Neapolis; and from thence to Philippi, which is the chief city of that part of Macedonia, and a colony: and we were in that city abiding certain days. And on the sabbath we went out of the city by a river side, where prayer was wont to be made; and we sat down, and spake unto the women which resorted thither. [Sidenote: The Acts 16] And a certain woman named Lydia, a seller of purple, of the city of Thyatira, which worshipped God, heard us: whose heart the Lord opened, that she attended unto the things which were spoken of Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there. And she constrained us. And it came to pass, as we went to prayer, a certain damsel possessed with a spirit of divination met us, which brought her masters much gain by soothsaying: the same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation. And this did she many days. But Paul, being grieved, turned and said to the spirit, I command thee in the name of Jesus Christ to come out of her. And he came out the same hour. And when her masters saw that the hope of their gains was gone, they caught Paul and Silas, and drew them into the marketplace unto the rulers, and brought them to the magistrates, saying, These men, being Jews, do exceedingly trouble our city, and teach customs, which are not lawful for us to receive, neither to observe, being Romans. And the multitude rose up together against them: and the magistrates rent off their clothes, and commanded to beat them. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: who, having received such a charge, thrust them into the inner prison, and made their feet fast in the stocks. And at midnight Paul and Silas prayed, and sang praises unto God: and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken: and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword, and would have killed himself, supposing that the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm: for we are all here. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he had brought them into his house, he set meat before them, and rejoiced, believing in God with all his house. And when it was day, the magistrates sent the serjeants, saying, Let those men go. And the keeper of the prison told this saying to Paul, The magistrates have sent to let you go: now therefore depart, and go in peace. But Paul said unto them, They have beaten us openly uncondemned, being Romans, and have cast us into prison; and now do they thrust us out privily? nay verily; but let them come themselves and fetch us out. And the serjeants told these words unto the magistrates: and they feared, when they heard that they were Romans. And they came and besought them, and brought them out, and desired them to depart out of the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. [Illustration: ST. PAUL AT ATHENS, BY RAPHAEL IN THE VICTORIA AND ALBERT MUSEUM, SOUTH KENSINGTON, LONDON] CHAPTER 78 PAUL PREACHES AT THESSALONICA, ATHENS, AND CORINTH NOW when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his manner was, went in unto them, and three sabbath days reasoned with them out of the scriptures, opening and alleging, that Christ must needs have suffered, and risen again from the dead; and that this Jesus, whom I preach unto you, is Christ. And some of them believed, and consorted with Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews which believed not, moved with envy, took unto them certain fellows of the baser sort, and gathered a company, and set all the city on an uproar, and assaulted the house of Jason, and sought to bring them out to the people. And when they found them not, they drew Jason and certain brethren unto the rulers of the city, crying, These that have turned the world upside down are come hither also; whom Jason hath received: and these all do contrary to the decrees of Cæsar, saying that there is another king, one Jesus. And they troubled the people and the rulers of the city, when they heard these things. [Sidenote: The Acts 17] And the brethren immediately sent away Paul and Silas by night unto Berea: who coming thither went into the synagogue of the Jews. These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so. Therefore many of them believed; also of honourable women which were Greeks, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also, and stirred up the people. And then immediately the brethren sent away Paul to go as it were to the sea: but Silas and Timotheus abode there still. And they that conducted Paul brought him unto Athens: and receiving a commandment unto Silas and Timotheus for to come to him with all speed, they departed. Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry. Then Paul stood in the midst of Mars' hill, and said, Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD. Whom therefore ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device. And the times of this ignorance God winked at; but now commandeth all men every where to repent: because he hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead. [Sidenote: The Acts 18] And when they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter. So Paul departed from among them. Howbeit certain men clave unto him, and believed: among the which was Dionysius the Areopagite, and a woman named Damaris, and others with them. After these things Paul departed from Athens, and came to Corinth; and found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them. And because he was of the same craft, he abode with them, and wrought: for by their occupation they were tentmakers. And he reasoned in the synagogue every sabbath, and persuaded the Jews and the Greeks. And when Silas and Timotheus were come from Macedonia, Paul was pressed in the spirit, and testified to the Jews that Jesus was Christ. And when they opposed themselves, and blasphemed, he shook his raiment, and said unto them, Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles. Then spake the Lord to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the word of God among them. CHAPTER 79 GALLIO AND when Gallio was the deputy of Achaia, the Jews made insurrection with one accord against Paul, and brought him to the judgment seat, saying, This fellow persuadeth men to worship God contrary to the law. And when Paul was now about to open his mouth, Gallio said unto the Jews, If it were a matter of wrong or wicked lewdness, O ye Jews, reason would that I should bear with you: but if it be a question of words and names, and of your law, look ye to it; for I will be no judge of such matters. And he drave them from the judgment seat. Then all the Greeks took Sosthenes, the chief ruler of the synagogue, and beat him before the judgment seat. And Gallio cared for none of those things. And Paul after this tarried there yet a good while, and then took his leave of the brethren, and sailed thence into Syria, and with him Priscilla and Aquila. And he came to Ephesus, and left them there: but he himself entered into the synagogue, and reasoned with the Jews. And God wrought special miracles by the hands of Paul: and many that believed came, and confessed, and shewed their deeds. Many of them also which used curious arts brought their books together, and burned them before all men: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of God and prevailed. CHAPTER 80 A PART OF THE FIRST EPISTLE OF PAUL TO THE CORINTHIANS [Sidenote: I. Corinthians 1] PAUL, called to be an apostle of Jesus Christ through the will of God, unto the church of God which is at Corinth, to them that are sanctified in Christ Jesus, called to be saints, with all that in every place call upon the name of Jesus Christ our Lord, both their's and our's: grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. Now this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ. Is Christ divided? was Paul crucified for you? or were ye baptized in the name of Paul? Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Who is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? I have planted, Apollos watered; but God gave the increase. So then neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. For we are labourers together with God: ye are God's husbandry, ye are God's building. For other foundation can no man lay than that is laid, which is Jesus Christ. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. Therefore let no man glory in men. For all things are your's; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are your's; and ye are Christ's; and Christ is God's. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. [Sidenote: I. Corinthians 10] Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. Charity suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures: and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: and that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: but God giveth it a body as it hath pleased him, and to every seed his own body. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. CHAPTER 81 DIANA OF THE EPHESIANS [Sidenote: The Acts 19] AFTER these things Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus; but he himself stayed in Asia for a season. And the same time there arose no small stir about that way. For a certain man named Demetrius, a silversmith, which made silver shrines for Diana, brought no small gain unto the craftsmen; whom he called together with the workmen of like occupation, and said, Sirs, ye know that by this craft we have our wealth. Moreover ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they be no gods, which are made with hands: so that not only this our craft is in danger to be set at nought; but also that the temple of the great goddess Diana should be despised, and her magnificence should be destroyed, whom all Asia and the world worshippeth. And when they heard these sayings, they were full of wrath, and cried out, saying, Great is Diana of the Ephesians. And the whole city was filled with confusion: and having caught Gaius and Aristarchus, men of Macedonia, Paul's companions in travel, they rushed with one accord into the theatre. And when Paul would have entered in unto the people, the disciples suffered him not. And certain of the chief of Asia, which were his friends, sent unto him, desiring him that he would not adventure himself into the theatre. Some therefore cried one thing, and some another: for the assembly was confused; and the more part knew not wherefore they were come together. And when the townclerk had appeased the people, he dismissed the assembly. And after the uproar was ceased, Paul called unto him the disciples, and embraced them, and departed for to go into Macedonia. CHAPTER 82 A PART OF THE SECOND EPISTLE OF PAUL TO THE CORINTHIANS [Sidenote: II. Cor. 1] PAUL, an apostle of Jesus Christ by the will of God, and Timothy our brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia: grace be to you and peace from God our Father, and from the Lord Jesus Christ. Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (for we walk by faith, not by sight:) we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them. Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him. We then, as workers together with him, beseech you also that ye receive not the grace of God in vain. (For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation.) Giving no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report: as deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things. Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work. CHAPTER 83 A PART OF THE EPISTLE OF PAUL TO THE GALATIANS [Sidenote: Galatians 1] PAUL, an apostle, (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead;) and all the brethren which are with me, unto the churches of Galatia: grace be to you and peace from God the Father, and from our Lord Jesus Christ, who gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father. Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: that the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye cannot do the things that ye would. But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. If we live in the Spirit, let us also walk in the Spirit. [Sidenote: Romans 1] Let us not be desirous of vain glory, provoking one another, envying one another. Bear ye one another's burdens, and so fulfil the law of Christ. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. And let us not be weary in well doing: for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. CHAPTER 84 A PART OF THE EPISTLE OF PAUL TO THE ROMANS PAUL, a servant of Jesus Christ, to all that be in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father, and the Lord Jesus Christ. As much as in me is, I am ready to preach the gospel to you that are at Rome also. For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. There is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; in the day when God shall judge the secrets of men by Jesus Christ according to my gospel. Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus. Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; and patience, experience; and experience, hope: and hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us. For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Wherefore, as by one man sin entered into the world, and death by sin; so death passed upon all men, for that all have sinned. As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous. Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof. Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness? But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord. [Sidenote: Romans 5] There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For to be carnally minded is death; but to be spiritually minded is life and peace. Because the carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be. But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. For as many as are led by the Spirit of God, they are the sons of God. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. And we know that all things work together for good to them that love God, to them who are the called according to his purpose. He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things? Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. [Sidenote: The Acts 20] I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. Let love be without dissimulation. Abhor that which is evil; cleave to that which is good. Be kindly affectioned one to another with brotherly love; in honour preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. Owe no man any thing, but to love one another. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. Let not then your good be evil spoken of: for the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. Now the God of peace be with you all. Amen. CHAPTER 85 EUTYCHUS--THE ELDERS OF EPHESUS AND when the Jews laid wait for Paul, as he was about to sail into Syria, he purposed to return through Macedonia. And we sailed away from Philippi after the days of unleavened bread, and came to Troas, where we abode seven days. And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. And there were many lights in the upper chamber, where they were gathered together. And there sat in a window a certain young man named Eutychus, being fallen into a deep sleep: and as Paul was long preaching, he sunk down with sleep, and fell down from the third loft, and was taken up dead. And Paul went down, and fell on him, and embracing him said, Trouble not yourselves; for his life is in him. When he therefore was come up again, and had broken bread, and eaten, and talked a long while, even till break of day, so he departed. And they brought the young man alive, and were not a little comforted. And we went before to ship, and sailed unto Assos, there intending to take in Paul: for so had he appointed, minding himself to go afoot. And when he met with us at Assos, we took him in, and came to Miletus. And from Miletus he sent to Ephesus, and called the elders of the church. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears, and temptations, which befell me by the lying in wait of the Jews: and how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Ghost witnesseth in every city, saying that bonds and afflictions abide me. [Sidenote: The Acts 20] But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry, which I have received of the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am pure from the blood of all men. For I have not shunned to declare unto you all the counsel of God. And now, brethren, I commend you to God, and to the word of his grace. I have coveted no man's silver, or gold, or apparel. Yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. And when he had thus spoken, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the words which he spake, that they should see his face no more. And they accompanied him unto the ship. CHAPTER 86 PAUL GOES UP TO JERUSALEM [Sidenote: The Acts 21] AND it came to pass, that after we were gotten from them, and had launched, we came with a straight course unto Patara: and finding a ship sailing over unto Phenicia, we went aboard, and set forth, and landed at Tyre: for there the ship was to unlade her burden. And when we were come to Jerusalem, the brethren received us gladly. And the day following Paul went in with us unto James; and all the elders were present. And when he had saluted them, he declared particularly what things God had wrought among the Gentiles by his ministry. And Paul and the men that were with him went into the temple. And the Jews which were of Asia, when they saw him in the temple, stirred up all the people, and laid hands on him. And all the city was moved, and the people ran together: and they took Paul, and drew him out of the temple: and forthwith the doors were shut. And as they went about to kill him, tidings came unto the chief captain of the band, that all Jerusalem was in an uproar. Who immediately took soldiers and centurions, and ran down unto them: and when they saw the chief captain and the soldiers, they left beating of Paul. Then the chief captain came near, and took him, and commanded him to be bound with two chains; and demanded who he was, and what he had done. And some cried one thing, some another, among the multitude: and when he could not know the certainty for the tumult, he commanded him to be carried into the castle. And when he came upon the stairs, so it was, that he was borne of the soldiers for the violence of the people. For the multitude of the people followed after, crying, Away with him. And as Paul was to be led into the castle, he said unto the chief captain, I beseech thee, suffer me to speak unto the people. And when he had given him licence, Paul stood on the stairs, and beckoned with the hand unto the people. And when there was made a great silence, he spake unto them in the Hebrew tongue, and declared to them how he was converted to the faith of Christ, and that he was sent to preach the gospel to the Gentiles. And they gave him audience unto this word, and then lifted up their voices, and said, Away with such a fellow from the earth: for it is not fit that he should live. And as they cried out, and cast off their clothes, and threw dust into the air, the chief captain commanded him to be brought into the castle, and bade that he should be examined by scourging; that he might know wherefore they cried so against him. And as they bound him with thongs, Paul said unto the centurion that stood by, Is it lawful for you to scourge a man that is a Roman, and uncondemned? When the centurion heard that, he went and told the chief captain, saying, Take heed what thou doest: for this man is a Roman. Then the chief captain came, and said unto him, Tell me, art thou a Roman? He said, Yea. And the chief captain answered, With a great sum obtained I this freedom. And Paul said, But I was free born. Then straightway they departed from him which should have examined him: and the chief captain also was afraid, after he knew that he was a Roman, and because he had bound him. On the morrow, because he would have known the certainty wherefore he was accused of the Jews, he loosed him from his bands, and commanded the chief priests and all their council to appear, and brought Paul down, and set him before them. CHAPTER 87 PAUL SENT UNTO FELIX AND Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day. And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. And when there arose a great dissension, the chief captain, fearing lest Paul should have been pulled in pieces of them, commanded the soldiers to go down, and to take him by force from among them, and to bring him into the castle. And the night following the Lord stood by him, and said, Be of good cheer, Paul: for as thou hast testified of me in Jerusalem, so must thou bear witness also at Rome. [Sidenote: The Acts 23] And when it was day, certain of the Jews banded together, and bound themselves under a curse, saying that they would neither eat nor drink till they had killed Paul. And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul. And when Paul's sister's son heard of their lying in wait, he went and entered into the castle, and told Paul. Then Paul called one of the centurions unto him, and said, Bring this young man unto the chief captain: for he hath a certain thing to tell him. So he took him, and brought him to the chief captain. Then the chief captain took him by the hand, and went with him aside privately, and asked him, What is that thou hast to tell me? And he said, The Jews have agreed to desire thee that thou wouldest bring down Paul to morrow into the council, as though they would enquire somewhat of him more perfectly. But do not thou yield unto them: for there lie in wait for him more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him. So the chief captain then let the young man depart, and charged him, See thou tell no man that thou hast shewed these things to me. And he called unto him two centurions, saying, Make ready two hundred soldiers to go to Cæsarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night; and provide them beasts, that they may set Paul on, and bring him safe unto Felix the governor. And he wrote a letter after this manner: Claudius Lysias unto the most excellent governor Felix sendeth greeting. This man was taken of the Jews, and should have been killed of them: then came I with an army, and rescued him, having understood that he was a Roman. And when I would have known the cause wherefore they accused him, I brought him forth into their council: whom I perceived to be accused of questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was told me how that the Jews laid wait for the man, I sent straightway to thee, and gave commandment to his accusers also to say before thee what they had against him. Farewell. [Sidenote: The Acts 24] Then the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. On the morrow they left the horsemen to go with him, who, when they came to Cæsarea, and delivered the epistle to the governor, presented Paul also before him. And when the governor had read the letter, he asked of what province he was. And when he understood that he was of Cilicia; I will hear thee, said he, when thine accusers are also come. And he commanded him to be kept in Herod's judgment hall. And after five days Ananias the high priest descended with the elders, and with a certain orator named Tertullus, who informed the governor against Paul. And when he was called forth, Tertullus began to accuse him, saying, We have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who also hath gone about to profane the temple: whom we took, and would have judged according to our law. But the chief captain Lysias came upon us, and with great violence took him away out of our hands, commanding his accusers to come unto thee: by examining of whom thyself mayest take knowledge of all these things, whereof we accuse him. And the Jews also assented, saying that these things were so. Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself: because that thou mayest understand, that there are yet but twelve days since I went up to Jerusalem for to worship. And they neither found me in the temple disputing with any man, neither raising up the people, neither in the synagogues, nor in the city. But this I confess unto thee, that after the way which they call heresy, so worship I the God of my fathers, believing all things which are written in the law and in the prophets: and have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust. And herein do I exercise myself, to have always a conscience void of offence toward God, and toward men. And when Felix heard these things, having more perfect knowledge of that way, he deferred them, and said, When Lysias the chief captain shall come down, I will know the uttermost of your matter. And he commanded a centurion to keep Paul, and to let him have liberty, and that he should forbid none of his acquaintance to minister or come unto him. And after certain days, when Felix came with his wife Drusilla, which was a Jewess, he sent for Paul, and heard him concerning the faith in Christ. And as he reasoned of righteousness, temperance, and judgment to come, Felix trembled, and answered, Go thy way for this time; when I have a convenient season, I will call for thee. He hoped also that money should have been given him of Paul, that he might loose him: wherefore he sent for him the oftener, and communed with him. But after two years Porcius Festus came into Felix' room: and Felix, willing to shew the Jews a pleasure, left Paul bound. CHAPTER 88 PAUL ACCUSED BEFORE FESTUS Now when Festus was come into the province, after three days he ascended from Cæsarea to Jerusalem. Then the high priest and the chief of the Jews informed him against Paul, and besought him, that he would send for him to Jerusalem, laying wait in the way to kill him. But Festus answered, that Paul should be kept at Cæsarea, and that he himself would depart shortly thither. Let them therefore, said he, which among you are able, go down with me, and accuse this man, if there be any wickedness in him. And when he had tarried among them more than ten days, he went down unto Cæsarea; and the next day sitting on the judgment seat commanded Paul to be brought. And when he was come, the Jews which came down from Jerusalem stood round about, and laid many and grievous complaints against Paul, which they could not prove. But Festus, willing to do the Jews a pleasure, answered Paul, and said, Wilt thou go up to Jerusalem, and there be judged of these things before me? Then said Paul, I stand at Cæsar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou very well knowest. For if I be an offender, or have committed any thing worthy of death, I refuse not to die: but if there be none of these things whereof these accuse me, no man may deliver me unto them. I appeal unto Cæsar. [Sidenote: The Acts 25] Then Festus, when he had conferred with the council, answered, Hast thou appealed unto Cæsar? unto Cæsar shalt thou go. And after certain days king Agrippa and Bernice came unto Cæsarea to salute Festus. And when they had been there many days, Festus declared Paul's cause unto the king. Then Agrippa said unto Festus, I would also hear the man myself. To morrow, said he, thou shalt hear him. And on the morrow, when Agrippa was come, and Bernice, with great pomp, and was entered into the place of hearing, with the chief captains, and principal men of the city, at Festus' commandment Paul was brought forth. And Festus said, King Agrippa, and all men which are here present with us, ye see this man, about whom all the multitude of the Jews have dealt with me, both at Jerusalem, and also here, crying that he ought not to live any longer. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, O king Agrippa, that, after examination had, I might have somewhat to write. For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him. [Sidenote: The Acts 26] Then Agrippa said unto Paul, Thou art permitted to speak for thyself. Then Paul stretched forth the hand, and answered for himself: I think myself happy, king Agrippa, because I shall answer for myself this day before thee touching all the things whereof I am accused of the Jews. My manner of life from my youth, which was at the first among mine own nation at Jerusalem, know all the Jews; which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee. And now I stand and am judged for the hope of the promise made of God unto our fathers. I verily thought with myself, that I ought to do many things contrary to the name of Jesus of Nazareth. Which thing I also did in Jerusalem: and many of the saints did I shut up in prison, having received authority from the chief priests; and when they were put to death, I gave my voice against them. And I punished them oft in every synagogue, and compelled them to blaspheme; and being exceedingly mad against them, I persecuted them even unto strange cities. Whereupon as I went to Damascus with authority and commission from the chief priests, at midday, O king, I saw in the way a light from heaven, above the brightness of the sun, shining round about me and them which journeyed with me. And when we were all fallen to the earth, I heard a voice speaking unto me, and saying in the Hebrew tongue, Saul, Saul, why persecutest thou me? it is hard for thee to kick against the pricks. And I said, Who art thou, Lord? And he said, I am Jesus whom thou persecutest. But rise, and stand upon thy feet: for I have appeared unto thee for this purpose, to make thee a minister and a witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. Whereupon, O king Agrippa, I was not disobedient unto the heavenly vision: but shewed first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judæa, and then to the Gentiles, that they should repent and turn to God, and do works meet for repentance. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should shew light unto the people, and to the Gentiles. And as he thus spake for himself, Festus said with a loud voice, Paul, thou art beside thyself; much learning doth make thee mad. But he said, I am not mad, most noble Festus; but speak forth the words of truth and soberness. For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner. King Agrippa, believest thou the prophets? I know that thou believest. Then Agrippa said unto Paul, Almost thou persuadest me to be a Christian. And Paul said, I would to God, that not only thou, but also all that hear me this day, were both almost, and altogether such as I am, except these bonds. And when he had thus spoken, the king rose up, and the governor, and Bernice, and they that sat with them: and when they were gone aside, they talked between themselves, saying, This man doeth nothing worthy of death or of bonds. Then said Agrippa unto Festus, This man might have been set at liberty, if he had not appealed unto Cæsar. CHAPTER 89 PAUL SENT TO ROME AND when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto one named Julius, a centurion of Augustus' band. And entering into a ship of Adramyttium, we launched, and the next day we touched at Sidon. And Julius courteously entreated Paul, and gave him liberty to go unto his friends to refresh himself. And when we had launched from thence, we sailed under Cyprus, because the winds were contrary. And when we had sailed over the sea of Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing into Italy; and he put us therein. And when we had sailed slowly many days, the wind not suffering us, we sailed under Crete, over against Salmone; and, hardly passing it, came unto a place which is called the Fair Havens; nigh whereunto was the city of Lasea. Now when much time was spent, and when sailing was now dangerous, because the fast was now already past, Paul admonished them, and said unto them, Sirs, I perceive that this voyage will be with hurt and much damage, not only of the lading and ship, but also of our lives. Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul. And when the south wind blew softly, supposing that they had obtained their purpose, loosing thence, they sailed close by Crete. [Sidenote: The Acts 27] But not long after there arose against it a tempestuous wind. And when the ship was caught, and could not bear up into the wind, we let her drive. And we being exceedingly tossed with a tempest, the next day they lightened the ship; and the third day we cast out with our own hands the tackling of the ship. And when neither sun nor stars in many days appeared, and no small tempest lay on us, all hope that we should be saved was then taken away. But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss. And now I exhort you to be of good cheer: for there shall be no loss of any man's life among you, but of the ship. For there stood by me this night the angel of God, whose I am, and whom I serve, saying, Fear not, Paul; thou must be brought before Cæsar: and, lo, God hath given thee all them that sail with thee. Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me. Howbeit we must be cast upon a certain island. [Sidenote: The Acts 28] But when the fourteenth night was come, as we were driven up and down in Adria, about midnight the shipmen deemed that they drew near to some country. Then fearing lest we should have fallen upon rocks, they cast four anchors out of the stern, and wished for the day. And we were in all in the ship two hundred threescore and sixteen souls. And when it was day, they knew not the land: but they discovered a certain creek with a shore, into the which they were minded, if it were possible, to thrust in the ship. And falling into a place where two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves. And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. But the centurion, willing to save Paul, kept them from their purpose; and commanded that they which could swim should cast themselves first into the sea, and get to land: and the rest, some on boards, and some on broken pieces of the ship. And so it came to pass, that they escaped all safe to land. And when they were escaped, then they knew that the island was called Melita. And the barbarous people shewed us no little kindness: for they kindled a fire, and received us every one, because of the present rain, and because of the cold. And when Paul had gathered a bundle of sticks, and laid them on the fire, there came a viper out of the heat, and fastened on his hand. And when the barbarians saw the venomous beast hang on his hand, they said among themselves, No doubt this man is a murderer, whom, though he hath escaped the sea, yet vengeance suffereth not to live. And he shook off the beast into the fire, and felt no harm. Howbeit they looked when he should have swollen, or fallen down dead suddenly: but after they had looked a great while, and saw no harm come to him, they changed their minds, and said that he was a god. And after three months we departed in a ship of Alexandria, which had wintered in the isle, whose sign was Castor and Pollux. And landing at Syracuse, we tarried there three days: and so we went toward Rome. And when the brethren heard of us, they came to meet us as far as Appii forum, and the Three Taverns: whom when Paul saw, he thanked God, and took courage. And when we came to Rome, the centurion delivered the prisoners to the captain of the guard: but Paul was suffered to dwell by himself with a soldier that kept him. And Paul dwelt two whole years in his own hired house, and received all that came in unto him, preaching the kingdom of God, and teaching those things which concern the Lord Jesus Christ, with all confidence, no man forbidding him. CHAPTER 90 A PART OF THE EPISTLE OF PAUL TO THE EPHESIANS PAUL, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. [Sidenote: Ephesians 1] I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. Children, obey your parents in the Lord: for this is right. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. Finally, my brethren, be strong in the Lord, and in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. CHAPTER 91 A PART OF THE EPISTLE OF PAUL TO THE PHILIPPIANS [Sidenote: Philippians 1] PAUL and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the bishops and deacons: grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now; being confident of this very thing, that he which hath begun a good work in you will perform it until the day of Jesus Christ. Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. What things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Rejoice in the Lord alway: and again I say, Rejoice. Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God. And the peace of God, which passeth all understanding, shall keep your hearts and minds through Christ Jesus. Finally, brethren, whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. The grace of our Lord Jesus Christ be with you all. Amen. CHAPTER 92 A PART OF THE EPISTLE OF PAUL TO THE COLOSSIANS IF ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth. But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him: where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all. Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him; knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons. [Sidenote: Colossians 3] CHAPTER 93 A PART OF THE EPISTLES OF PAUL TO TIMOTHY [Sidenote: I. Timothy 1] PAUL, an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, which is our hope; unto Timothy, my own son in the faith: Grace, mercy, and peace, from God our Father and Jesus Christ our Lord. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us be therewith content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses. Charge them that are rich in this world, that they be not highminded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, ready to distribute, willing to communicate. Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands. Be not thou therefore ashamed of the testimony of our Lord, nor of me his prisoner: but be thou partaker of the afflictions of the gospel according to the power of God; who hath saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began, but is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished death, and hath brought life and immortality to light through the gospel. For the which cause I also suffer these things: nevertheless I am not ashamed: for I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day. Thou therefore endure hardness, as a good soldier of Jesus Christ. Flee also youthful lusts: but follow righteousness, faith, charity, peace, with them that call on the Lord out of a pure heart. Continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them; and that from a child thou hast known the holy scriptures, which are able to make thee wise unto salvation through faith which is in Christ Jesus. All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, throughly furnished unto all good works. I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. CHAPTER 94 A PART OF THE EPISTLE TO THE HEBREWS GOD, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succour them that are tempted. [Sidenote: Hebrews 1] Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need. And truly there were many priests, because they were not suffered to continue by reason of death: but this man, because he continueth ever, hath an unchangeable priesthood. Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself. So Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: in burnt offerings and sacrifices for sin thou hast had no pleasure. Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. By the which will we are sanctified through the offering of the body of Jesus Christ once for all. [Sidenote: Hebrews 11] Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; for he is faithful that promised. Now faith is the substance of things hoped for, the evidence of things not seen. Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear. Without faith it is impossible to please God: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him. By faith Noah, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house; by the which he condemned the world, and became heir of the righteousness which is by faith. By faith Abraham, when he was called to go out into a place which he should after receive for an inheritance, obeyed; and he went out, not knowing whither he went. By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise: for he looked for a city which hath foundations, whose builder and maker is God. By faith Abraham, when he was tried, offered up Isaac: and he that had received the promises offered up his only begotten son. By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt: for he had respect unto the recompence of the reward. By faith he forsook Egypt, not fearing the wrath of the king: for he endured, as seeing him who is invisible. And what shall I more say? for the time would fail me to tell of Gedeon, and of Barak, and of Samson, and of Jephthae; of David also, and Samuel, and of the prophets: who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance; that they might obtain a better resurrection: and others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: they were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth. [Sidenote: Hebrews 12] Wherefore seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame, and is set down at the right hand of the throne of God. For consider him that endured such contradiction of sinners against himself, lest ye be wearied and faint in your minds. Ye have not yet resisted unto blood, striving against sin. And ye have forgotten the exhortation which speaketh unto you as unto children, My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him: for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them which are exercised thereby. Follow peace with all men, and holiness, without which no man shall see the Lord. Let brotherly love continue. Be not forgetful to entertain strangers: for thereby some have entertained angels unawares. Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. Remember them which have the rule over you, who have spoken unto you the word of God: whose faith follow, considering the end of their conversation. Jesus Christ the same yesterday, and to day, and for ever. [Illustration] [Illustration] BOOK V--LETTERS OF JAMES, PETER, AND JOHN CHAPTER 95 A PART OF THE EPISTLE OF JAMES JAMES, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting. My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have her perfect work, that ye may be perfect and entire, wanting nothing. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man is unstable in all his ways. Let the brother of low degree rejoice in that he is exalted: but the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away of his own lust, and enticed. Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. My brethren, have not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. For if there come unto your assembly a man with a gold ring, in goodly apparel, and there come in also a poor man in vile raiment; and ye have respect to him that weareth the gay clothing, and say unto him, Sit thou here in a good place; and say to the poor, Stand thou there, or sit here under my footstool: are ye not then partial in yourselves, and are become judges of evil thoughts? Hearken, my beloved brethren, Hath not God chosen the poor of this world rich in faith, and heirs of the kingdom which he hath promised to them that love him? [Sidenote: James 2] For he shall have judgment without mercy, that hath shewed no mercy; and mercy rejoiceth against judgment. What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. [Sidenote: I. Peter 1] My brethren, be not many masters, knowing that we shall receive the greater condemnation. For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body. Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth. Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth! And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell. For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be. Doth a fountain send forth at the same place sweet water and bitter? Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh. Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom. But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth. For where envying and strife is, there is confusion and every evil work. But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy. And the fruit of righteousness is sown in peace of them that make peace. Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the end of the Lord; that the Lord is very pitiful, and of tender mercy. But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation. Is any among you afflicted? let him pray. Is any merry? let him sing psalms. Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. Let him know, that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins. CHAPTER 96 A PART OF THE EPISTLES OF PETER PETER, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, grace unto you, and peace, be multiplied. Blessed be the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation. But as he which hath called you is holy, so be ye holy in all manner of conversation. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings, as newborn babes, desire the sincere milk of the word, that ye may grow thereby. Honour all men. Love the brotherhood. Fear God. Honour the king. This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep going astray; but are now returned unto the Shepherd and Bishop of your souls. Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. The end of all things is at hand: be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time: casting all your care upon him; for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour. [Sidenote: I. Peter 2] I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance; knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath shewed me. But, beloved, be not ignorant of this one thing, that one day is with the Lord as a thousand years, and a thousand years as one day. The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance. But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness? Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless. CHAPTER 97 A PART OF THE FIRST EPISTLE OF JOHN [Sidenote: I. John 1] THAT which we have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ. This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us. My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world. And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him. He that saith he abideth in him ought himself also so to walk, even as he walked. He that saith he is in the light, and hateth his brother, is in darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. I write unto you, little children, because your sins are forgiven you for his name's sake. Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world. And the world passeth away, and the lust thereof: but he that doeth the will of God abideth for ever. Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye heard from the beginning, that we should love one another. Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth. Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit. And we have seen and do testify that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judgment: because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, that he who loveth God love his brother also. CHAPTER 98 JOHN TO THE SEVEN CHURCHES OF ASIA [Sidenote: Rev. 1] JOHN to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen. [Sidenote: Rev. 4] I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord's day, and heard behind me a great voice, as of a trumpet, saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; and his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death. Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. CHAPTER 99 THE THRONE AND THE LAMB AFTER this I looked, and, behold, a door was opened in heaven: and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne. And he that sat was to look upon like a jasper and a sardine stone: and there was a rainbow round about the throne, in sight like unto an emerald. And round about the throne were four and twenty seats: and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold. And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. And I beheld, and, lo, in the midst stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. [Sidenote: Rev. 7] And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them. They shall hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat. For the Lamb which is in the midst of the throne shall feed them, and shall lead them unto living fountains of waters: and God shall wipe away all tears from their eyes. And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: and he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, and cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, and sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. [Sidenote: Rev. 17] And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. And in their mouth was found no guile: for they are without fault before the throne of God. And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them. And I looked, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle. And another angel came out of the temple, crying with a loud voice to him that sat on the cloud, Thrust in thy sickle, and reap: for the time is come for thee to reap; for the harvest of the earth is ripe. And he that sat on the cloud thrust in his sickle on the earth; and the earth was reaped. And another angel came out of the temple which is in heaven, he also having a sharp sickle. And another angel came out from the altar, which had power over fire; and cried with a loud cry to him that had the sharp sickle, saying, Thrust in thy sharp sickle, and gather the clusters of the vine of the earth; for her grapes are fully ripe. And the angel thrust in his sickle into the earth, and gathered the vine of the earth, and cast it into the great winepress of the wrath of God. And the winepress was trodden without the city, and blood came out of the winepress, even unto the horse bridles, by the space of a thousand and six hundred furlongs. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy. And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. CHAPTER 100 THE NEW JERUSALEM AND I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful. And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely. He that overcometh shall inherit all things; and I will be his God, and he shall be my son. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the gates of it shall not be shut at all by day: for there shall be no night there. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life. [Sidenote: Rev. 21] And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face; and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever. [Sidenote: Rev. 22] And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book. And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God. And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city. I Jesus have sent mine angel to testify unto you these things in the churches. I am the root and the offspring of David, and the bright and morning star. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. He which testifieth these things saith, Surely I come quickly. Amen. Even so, come, Lord Jesus. The grace of our Lord Jesus Christ be with you all. Amen. [Illustration] * * * * * Transcriber's Notes: Only the most obvious punctuation errors repaired. All King James spelling was retained this includes things such as "their's" and "instucter". Page 343, Sidenote: Luke 3 was deleted as the page is Luke 1 and 2. Luke 3 does not begin until page 345 and has its own Luke 3 note. 
32736	----	[Transcriber's notes] Thanks to Jim and Carol Presher of Timeless Antiques in Valley Alabama for providing access to the original texts. This is the complete text of all six volumes of the set. "HOW TO USE THE BIBLE STORY" (the first volume), organizes the use and access of the other five volumes. Page numbers in this book are indicated by numbers enclosed in curly braces, e.g. {99}. They have been located where page breaks occurred in the original book. Each photograph is printed on the back of a separate page with the description on the front side. In the following example the description is on page 29 and the photograph on page 30. {29}{30} [Illustration] THE DIVINE MOTHER AND THE CHILD ... [End illustration] Quotation marks are often unbalanced. This transcription copies the original text. Colons (:) are frequently used instead of commas or semicolons. [End transcriber's notes] {1} HOW TO USE THE BIBLE STORY THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS {2} COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {3} FOREWORD The five volumes of THE BIBLE STORY have served to beautify and classify the Bible and are simple and complete in themselves. They do not require explanation or enrichment. It is the desire, however, by the addition of this volume to suggest definite ways of using the work. This book contains a series of suggestions to fit the occasion, the temperament, and the time of the user. It may be picked up often and a part of it used as opportunity offers. We believe there may be those who will wish to use all the suggestions. We are sure that all who own THE BIBLE STORY will wish to use some of them. This volume has the following aims:-- In General: To give a better knowledge of the Bible and thus to make reading it a delight instead of a task. Specifically: To show how to use the work with children and how children may use it. To make the Bible as useful as possible in character building. To bring out the connection of the Bible with its land. To show the connection of the Bible with literature. {4} {5} CONTENTS INTRODUCTION PAGE Key. 10 Why Read the Bible? 11 Why are Bible Readers so Few? 12 PART I THE CHILD AND THE BIBLE The Mother's Part: How Can I Use THE BIBLE STORY with My Child? 15 1. What Do I Have to Know in Order to Make the Best Use of THE BIBLE STORY with My Child? 15 2. How Can I Encourage My Child to Memorize Bible Verses? 15 3. How Can I Help My Child to Understand God's Relation to the World? 16 4. How Can I Know the Best Bible Stories to Tell to Children? 17 5. How Can I Get My Child to Read the Bible? 19 6. How Can I Help My Child to Understand Life in Bible Times? 19 7. How Can I Get My Child to Use THE BIBLE STORY for Himself? 20 8. How Can I Interest My Child in the Great Works of Art in THE BIBLE STORY? 21 Questions to Ask Little Children, for general review of all the foregoing lessons. 26 {6} PART II CHARACTER AND LIVING PAGE Make the Bible Heroes your Friends. 31 Jesus' Character-Building Stories 32 Foundation Stones 33 Try Lincoln's Way 37 History and the Bible 38 1. The World in Bible Times 38 2. The Bible in History 39 Living with the Bible 42 Questions on the Text 45 PART III THE LAND OF THE BIBLE A Bird's-eye View of the Land 97 Understanding Geography by Pictures 100 Locating Bible Characters in the Land 105 PART IV THE BIBLE IN LITERATURE The Bible's Place in Literature 113 Questions bringing out the Bible's Literary Value 116 1. The Poetry of the Bible 116 2. The Oratory in the Bible 118 3. Other Literary Forms Found in the Bible 119 4. The Literary Value of the Books of Prophecy 120 5. The Bible--an Inspiration to Writers 121 The Bible's Gift to Our Language 125 {7} PART V THE BIBLE AND THE TEACHER PAGE How the Foregoing Suggestions for the Use of THE BIBLE STORY may be Employed by the Bible School Teacher 161 1. In the Primary Department 161 2. In the Junior, Intermediate, and Senior Departments 162 PART VI PRONOUNCING DICTIONARY {8} {9} INTRODUCTION {10} KEY Throughout this volume initials are used to indicate titles of volumes in which references are found, as follows:-- G.B. Golden Book. H.T. Hero Tales. T.J. Tales of Old Judea. L.J. Life of Jesus. S.A. Songs of the Ages. {11} INTRODUCTION Why Read the Bible? If Bible readers everywhere could return their answers what diverse and interesting points of view the replies would bring! For instance, one perceives in the Bible record the worst and the best that men have always thought and felt; for him it is full of the universal motives of humanity. He has noticed, too, that in sketching often but the single act of a character, the Book brings the essential man or woman vividly out of the darkness and into the light for all time. As a student of men, we can imagine such a one replying that the Bible is "The Book of Human Nature." Another knows that it has been the inspiration of countless writers, and that its sayings and teachings are woven by the hundreds and thousands through and through the texture of our English masterpieces. A student of books might well say that the Bible is the chief "Source-Book of Our Literature." Still another would say, "The Bible is the beginning of many of our customs. Our common law is largely founded on its laws and many of our institutions are based upon those it sanctions." So a business man, a man of affairs, might very naturally call it, "The Foundation-Book of Christian Civilization." For many the Bible is "The Book of Salvation," pointing the way into the presence of God. Still others draw from it counsel and strength for those who depend upon them for guidance. "God could not be everywhere, so he made mothers." And in their hands the Bible becomes "The Book of Character." The marvel of it is that each of these viewpoints is true. And many others are equally true. For the Bible, like the diamond, reflects its light from many facets. Which one you see depends upon where you stand, upon your point of view. How clear and strong the light for you depends upon how far you have come within the circle of its radiance. {12} Why are Bible Readers so Few? Truly the harvest of Bible enlightenment is plentiful beyond measure; why then are those who reap it for themselves so few? It is because we lack time to understand. Our Bible Schools might solve the problem if only they had time, but one hour a week with the Bible is scarcely an introduction to it, never a fellowship with it. The Book of books is no shallow friend to give up all its treasures upon a superficial acquaintance. Rather it is a friend to be lived with in the home. This book of suggestions is an invitation to you to come farther within the charmed circle of the Bible's light. Its aim is to save your time by helping you to use it to the greatest advantage. However much or little of the Bible light has been coming to you, may this book help to increase, to clarify, to beautify it. If it shall help you to bring more time, the most precious of modern possessions, to the understanding of the Bible, the most precious wisdom of the ages, its purpose will have been abundantly fulfilled. {13} PART I THE CHILD AND THE BIBLE _Answering Mothers' Questions_ {14} "So great is my veneration for the Bible, that the earlier my children begin to read it the more confident will be my hopes that they will prove useful citizens to their country and respectable members of society." --_John Quincy Adams_. {15} THE CHILD AND THE BIBLE THE MOTHER'S PART--HOW CAN I USE THE BIBLE STORY WITH MY CHILD? This is the most important part of the work, because it helps you to understand and use all the rest, and answers your questions in regard to the religious life of your child. These suggestions are largely for the use of "The Golden Book." 1. What Do I Have to Know in Order to Make the Best Use of THE BIBLE STORY with My Child? You must know three things:-- That a child will not appreciate and use this work at first unless you appreciate and use it too. That in order to appreciate and use it, you do not need to read all five volumes through at once. You may begin with any one of the suggestions here given, that pleases and interests you most, and use only what little time you may have. Little by little interest will grow and the child will be finding keen enjoyment in acquiring Bible knowledge for himself. That even though you had time for immediate and thorough reading, the work is of such proportion that its worth cannot be grasped at once. It is by constant daily use in the home that the beauty and effectiveness of THE BIBLE STORY are revealed and the Bible made an "open book" to many a child as well as adult. 2. How Can I Encourage My Child to Memorize Bible Verses? This is not difficult. Childhood is the time when verbal memory is most acute. The best way to encourage the memorizing of verses is {16} to make a game out of it instead of a task. Do this by using the Bible alphabet in "The Golden Book" (page 25) and thus linking up the Bible with something familiar. Teach a verse each week and ask for daily repetition of it. After several are learned, a drill on the verses is suggested as a spur to memory. Ask what verse in the Bible begins with A? B? C? etc. For the older children there are memory verses given, one for each week in the year, in the back of each of the first four volumes. Let the child himself, so far as he can, arrange these in alphabetical order. Memorizing is much quickened by making as many natural connections as possible, the known with the unknown. Many hymns are readily recalled by associating them with Psalms of which they are explanations. Children like to learn poetry. Give them the poems suggested below as well as the accompanying Bible passages to learn. Go over them first and let the children understand the parallelism. Psalm 23 ( 35 S.A.) Hymns (309, 291 G.B.) Psalm 117 (139 S.A.) Hymn (494 S.A.) Psalm 19 ( 30 S.A.) Hymn (434 G.B.) The Birth of Jesus (37 L.J.) Hymns (405, 409 G.B.) These hymns are well worth memorizing, for they are among the best in our language and knowing them will be an added inducement to memorizing the Bible verses that tell the same story. 3. How Can I Help My Child to Understand God's Relation to the World? Begin with familiar things.--This is very easily done when the child's thoughts of God are related to his knowledge of the things of home. You will find a splendid treatment of these relationships in the primer pages in "The Golden Book" (27-68). Give these lessons to a child who is learning to read. He will like them because the pages look just like his school book and he will be helped in his reading at the same time that he is learning truths which explain the Bible verse given at the bottom of each page. There is no better way of helping a young child to understand love for God, faith in God, the presence of God, and other great truths that are usually given in the abstract. (The questions at the end of this chapter will be helpful in getting the child to express himself.) {17} 4. How Can I Know the Best Bible Stories to Tell to Children? Remember two things: that, as children develop, different types of stories appeal to them, and that everyone of these types is found in THE BIBLE STORY. It is a fact that, while the Bible is a universal story book, many of its best lessons cannot be put in story form and are therefore left out of any collection of Bible stories. Consequently the child is missing much that he might profitably have. THE BIBLE STORY meets a great need of the times by bringing to children all the lessons of the Bible, some by means of simple treatments of interesting things and some by means of longer stories of its heroes and heroines. _Simple Good-Night Talks for Little Tots_ The following paragraphs in "The Golden Book" contain the sweetest, most constructive lessons to be found in the whole Bible and are beautiful good-night talks for very young children. The questions at the end of this chapter are listed according to pages in "The Golden Book" and will help in getting the child to repeat the story. God Sees Me. 81 G.B. What Does God Want Me to Do? 82 G.B. What God Gives. 85 G.B. Jesus and His Friends. 86 G.B. Jesus Had no Home. 89 G.B. The People Loved Jesus. 93 G.B. The Boyhood of Jesus 97 G.B. Jesus and Sick People. 98 G.B. Talking with Our Father. 101 G.B. God is Our Father. 105 G.B. What Jesus Said about Birds and Flowers. 106 G.B. What Jesus Said about Trees. 109 G.B. It will be helpful to the mother who is constantly appealed to by her children for special kinds of stories to know where to find them in THE BIBLE STORY. _Stories about Other Children_ Children are fond of listening to stories about other children like themselves. THE BIBLE STORY contains many such. Jesus and the Little Girl. 110 G.B. The Baby Hid in a Basket. 117 G.B. The Boy Who Came when He was Called. 132 G.B. The Boy Who was Raised from the Dead. 193 G.B. The Little Captive Maid. 205 G.B. {18} _Hero Stories_ The favorites of all children beyond the first year or two of school are the stories of great heroes. A large part of "The Golden Book" is given up to stories of Bible heroes, and the following volume is made up of the lives of these same heroes in the words of the Bible text and is consequently more difficult. The beauty of this arrangement is that after reading the easy story in "The Golden Book" a child will want to read more, and as soon as he is able will enjoy going further with his great heroes in the volumes that contain the Bible text. He will understand seemingly difficult passages in the succeeding volumes of the set because of the substantial background formed by the simple treatments in "The Golden Book." The list of simple hero stories is here given together with the corresponding stories in the Bible text in other volumes. The Shepherd Boy Who Killed a Giant. 139 G.B. David and Goliath. 386 H.T. David and King Saul. 151 G.B. David an Outlaw. 406 H.T. David and Jonathan. 156 G.B. The Jealousy of Saul. 396 H.T. David and His Three Brave Soldiers. 163 G.B. A Knightly Deed. 438 H.T. David and His Son Absalom. 167 G.B. The Rebellion of Absalom. 443 H.T. The Story of a Good King. 170 G.B. Solomon's Temple. 461 H.T. Joseph and His Brethren. 177 G.B. Joseph. 91 H.T. In the same way you may read the Bedtime Stories, beginning on page 245 of "The Golden Book," and then go naturally to the same stories in the Bible text itself as told in the volume "The Life of Jesus." The Story of the First Christmas. 245 G.B. Nativity. 37 L.J. The Story of Palm Sunday. 251 G.B. The Entry into Jerusalem. 233 L.J. How Jesus Gave His Life for the World. 257 G.B. The Crucifixion. 281 L.J. The Story of the First Easter Sunday. 265 G.B. The Resurrection. 297 L.J. {19} Who was the Neighbor? 279 G.B. The Good Samaritan. 88 L.J. The Good Shepherd. 282 G.B. The Good Shepherd and the Sheep. 200 L.J. 5. How Can I Get My Child to Read the Bible? In no better way than that suggested in the two foregoing paragraphs. Begin at once with the simpler parts of "The Golden Book," proceed gradually, awakening new interest, daily if possible, by means of the Questions (page 26) and Things to Do (page 20). It will take a little time and much thought, but it is the great privilege of the mother to watch for the opportunity and lead the child by means of "The Golden Book" into the treasure house of the Bible, which, despite its wonderful interest and character-building values, has up to this time presented almost a closed door to children. As soon as the child has passed out of "The Golden Book" and found an interest in the other volumes make use of the suggestions and questions in the next chapter for the "Hero Age," and hold the interest once gained. Very early in life little children begin to ask about Christmas, Palm Sunday, and Easter. Why not seize this opportunity and give them answers to their questions from the Bible? 6. How Can I Help My Child to Understand Life in Bible Times? By "Seeing Palestine with THE BIBLE STORY." Read these Stories:-- How the People Traveled in the Lands of the Bible 208 G.B. Houses in the Lands of the Bible. 214 G.B. Children in the Lands of the Bible. 217 G.B. Jerusalem. 218 G.B. The Jordan. 224 G.B. The Dead Sea. 226 G.B. Bethlehem. 229 G.B. Palestine in the Days of the Lord Jesus. 17 L.J. {20} Answer these questions:-- (_Be sure to read the story on the back of each picture._) What do you know about plowing in Palestine? 50, 84 G.B. How do they thresh in the lands of the Bible? 128, 274 G.B. 440 H.T. What is the town of Nazareth like to-day? 88, 100 G.B. How do they draw water in old Philistia? 142 G.B. What do you know about an Eastern shepherd and his sheep? 146, 210, 284, 308 G.B. Who said, "I am the good shepherd"? 288 G.B. Tell about winnowing in Bible lands. 158, 162 G.B. Look at the pictures on pages 294, 298, 302, 312, 368, 374 G.B., then tell what Jesus said about animals. 304 G.B. What were some of the streets like in ancient Palestine? 356 T.J. 278 L.J. 300 S.A. Name the lake on which Jesus so often sailed with his disciples. 108 G.B. 462 T.J. Why were the disciples so often to be found on the lake? 146 L.J. Tell two stories about Jesus and the Lake of Galilee. 94, 307 L.J. How did the people fish in Palestine? 487 L.J. Why is it necessary in Palestine to separate the tares from the wheat before harvest? 22 L.J. What did the army of the Midianites look like when they came to fight the children of Israel? 318, 322 H.T. Read the story. 319 H.T. How and by whom is meal ground in Palestine? 176 S.A. The extent of Solomon's kingdom was from "Dan to Beersheba"; find northern and southern points 14 T.J. 7. How Can I Get My Child to Use THE BIBLE STORY for Himself? By giving him some _Things to Do_. It is a splendid plan to take advantage of the child's natural eagerness to look at the pictures in THE BIBLE STORY, so as to make that desire of real educational value. The following are delightful for a child to do:-- Study closely the pictures on pages 176, 196, 204, and 254 of "The Golden Book," read the interesting notes on the back of each picture, and the story on page 208 of "The Golden Book." Then tell the difference between traveling in Bible lands and in our land. {21} Look at the pictures of Bethlehem on pages 138 and 248 of "The Golden Book" and page 28 L.J. and read the story on the back of each. Then tell how David's home and life were different from yours. Read the story on page 229 G.B. and see what wonderful things happened in this little town. Read the story on page 214 G.B. and look at the pictures on pages 88,92,188, of "The Golden Book" and 192 T.J., then compare a house in the Holy Land with your house. Read the story on page 217 of "The Golden Book" and look at the pictures opposite and on page 172 of "The Golden Book." Then tell or write what you think are the pleasant things about living in Bible lands. Look at the picture on page 236 and tell why it was good to live there in the year 33 A.D. In your sand pile build a tiny city of Jerusalem. You will know just how to make it after you have read the story on page 218 of "The Golden Book." Put it on a hill with valleys on three sides of it. Use stones to build the wall. (See page 216 T.J.) Put a large white stone where you think the temple stood. The picture on page 480 in "Hero Tales" will show you how the city really looked. After you have built the city and neighboring hills and valleys as well as you can, show them to your mother and father and explain all the interesting features. Tell about the path on the wall and its use; tell why the city was built on a hill; tell about the gates in the wall. (See page 215 T.J.) Explain who built the temple and tell anything else you may know about the greatest city of the Bible lands. In the back of the volume, "The Songs of the Ages," you will find an index of illustrations and can easily turn to all the pictures of Jerusalem in these volumes and learn some interesting things. 8. How Can I Interest My Child in the Great Works of Art in THE BIBLE STORY? The interest of children in works of art, if unguided, usually lasts only for a moment. Let some one, however, begin to talk about the picture and the child fixes eager eyes upon it and follows every word with breathless attention. "Talking about a picture is simply letting a picture talk," and many of these pictures are volumes in themselves which one must read carefully to know all they are meant to tell. The following paragraphs furnish questions and suggest lines of study which will often open the door of the child's mind to artistic appreciation. {22} _Talking about Pictures_ What painter of Madonnas was called the "peasant painter of Spain"? 30 G.B. There are four Madonnas by this artist in "The Golden Book" 30, 348, 436, 450 G.B. Which two most resemble each other? How do even these two differ? Which is thought to be the most beautiful of all? Which is your favorite? Why? Find the one painted without the child. Did you notice two little seraphs that are in almost the same position on pages 436 and 450 G.B.? In which of the pictures do you think the painter has shown the most loving mother? Describe some other children's pictures painted by this great man. 336, 480 G.B. Who is generally considered the greatest of all painters? 220 G.B. Name the most famous Madonna in the world 220 G.B. (Notice how lines drawn from the head of the Madonna to the heads of the two supporting figures and across their base make a triangle. This balance gives strength to the picture and makes it more pleasing to look at. One reason why art critics say this picture is "without one false note" is its perfect balance. Remember that this regularity and balance of composition mean repose in a picture while a combination of slanting lines and lessening figures suggests motion. (See 38 T.J.) If slanting lines suggest motion, perpendicular ones show rest, as seen in the figure of Ruth (44 T.J.). These perpendicular lines are very much used by the great artists; for instance, look at pages 262, 372, 382, 390 S.A.) Raphael painted many pictures besides Madonnas. One of his most famous pictures is on page 366 L.J. There are two other Madonnas by this same artist in "The Golden Book" (pages 356, 444). Describe them and learn their names. What do you think is interesting about the Madonna picture by Carlo Dolci on page 340 G.B.? Where does the light come from in the Madonna picture on page 396? {23} Note another very much like Dolci's (page 400): Can you explain this light? In the picture on page 414 G.B. notice how glad every one is that the Christ Child has come: Why do you think the artist made them look so happy? Which of the Madonnas on pages 364, 392, 418, 432, 470 G.B. do you like best, and why? Find on page 42 G.B. one of the most popular modern Madonnas. This is something like the Madonna on page 450 but it is not considered so good. What do you think is the difference between the two? What does the Bible call the three men represented as looking at the baby in the Madonna picture on page 408 G.B.? What is unusual about the picture by Bouguereau on page 332 G.B.? Describe the picture by the same artist on page 426. In what way is the picture on page 332 like the one by Murillo on page 450? How is the picture on page 404 like the Adoration of the Angels on page 426? There are many pictures of the face of Jesus in "The Golden Book" that are worth studying and comparing. Turn, one after another, to the pictures on pages 74, 104, 288, 308; look at each of the faces, and say which you like best, and why. Name a very great French artist who was a painter of landscapes. 38 G.B. What sort of subject did Sir Joshua Reynolds choose for many of his paintings? In what country did he live? 46,374,382 G.B. (A group of men in England called the Pre-Raphaelites were fond of painting pictures that tell a story. One of the most famous of these, an allegorical picture, is given on page 466 G.B. It is interesting to trace out its meaning. See how many prominent features of this picture you can pick out. Notice the three lights: the moonlight, symbol of earth's dimness; the lantern light, symbol of the searching light of conscience; the light around the Master's head, symbol of the light of love. One of the Master's hands is bound by the light of conscience, but the other is free to knock at the door of the heart of man. The brambles and vines of neglect and sin have grown over the door and it has no latch. It can be opened only from within.) {24} What woman is ranked among the most famous animal painters of the world? 378 G.B. Of what form of art was Thorwaldsen a master? Notice how this form can tell a story 48 H.T. Who painted the famous frieze of the Prophets in the Boston Public Library? 89 H.T. What prophets are represented in each of the four sections? 262, 372, 382, 390 S.A. Tell the history of the great statue of David by Michael Angelo. 384 H. T. Who was Michael Angelo? Murillo, great painter of Madonnas, also painted other pictures. Can you tell the story of the two pictures on 64, 246 H.T.? An interesting picture is given on page 38 H.T. Can you tell where this family is going and why? You can tell a story of Jesus from the pictures in the volume, "The Life of Jesus." Follow those in the order suggested and see how much you can tell about Jesus' life from pages 16, 40, 48, 52, 56, 76, 114, 232, 236, 274, 312. The pictures of Jesus that we see most often were painted by Hofmann. This artist has painted a great many pictures of Jesus and several are given in the volume, "The Life of Jesus," on pages 84, 164, 210, 266. Would you know from looking at them that these pictures were all painted by the same man? Why? Leonardo da Vinci was one of the greatest of Italian painters. What is his most famous picture? 252 L.J. Can you explain who the men are, represented in this picture (252 L.J.), and what they are all talking about? Do you know why Jesus' face is so sad? Look on page 256 L.J. for a larger picture of the face of Jesus. This is a study made by Da Vinci for his great painting, "The Last Supper," and is called "The Unfinished Christ." It is said of this picture: "Never had such a vision of the face come to mortal before. Never has it been approached in beauty or power by any painter since." The following is an interesting observation test as well as a help in fixing the beautiful stories in mind. Turn to the picture on page 254 G.B. Ask the child to examine it closely for a few minutes and then tell you in detail what he sees in the picture. Some children will see many things, others will need suggestions to help them in bringing out {25} the interesting points of characters and setting. After the picture is well in mind turn to page 251 G.B. and read the story of Palm Sunday, letting the child fit his observations to the story. Other pictures and stories that may be used in the same way are:-- Pictures. 16 L.J., 388 G.B. Story. 245 G.B. Picture. 458 G.B. Story. 49 L.J. Picture. 112 G.B. Story. 110 G.B. Picture. 236 G.B. Story. 188 L.J. Pictures. 290,300 L.J. Story. 265 G.B. Picture. 188 G.B. Story. 214 G.B. Picture. 366 L.J. Story. 469 L.J. Picture. Frontispiece H.T. Story. 177 G.B. {26} QUESTIONS TO ASK LITTLE CHILDREN If possible, set a regular time for reading "The Golden Book" with the child, taking it page by page. Use these questions to recall the previous lesson before going on to a new story. _Making the Child Think_ Who gives you "every good gift"? 32 G.B. Tell something about the beautiful grass and flowers 35, 36 G.B. To whom do you say your prayers? 40 G.B. What shines in the sky when you sleep? (See picture in front of G.B.) 43 G.B. What do you know about one great star? 245 G.B. What shines down on the flowers and the birds and the little children when they waken? 44 G.B. How do you thank the Father in heaven for his goodness? 47 G.B. Who is glad when the rain falls? 48 G.B. How does God help the seeds to grow into flowers? 51 G.B. What beautiful things does God bring to us in the summer? 52 G.B. Tell some good and beautiful things which you thank God for in the autumn. 55 G.B. Why do you like the cool winter days? How does God keep the flowers warm? The animals? 59 G.B. What can you do beside the big ocean? 63 G.B. Why do the beautiful hills and mountains make you think of God? 68 G.B. Tell some things you can do to make the Father in heaven glad. 81 G.B. How many things can you do that God wants done? 82 G.B. Why do you thank God every day? 85 G.B. {27} Why did Jesus' friends love him? 86 G.B. Did Jesus have any home? 89 G.B. To whose home did Jesus love to go? (Look at picture, page 260 G.B., also page 218 L.J.) 90 G.B. What did Jesus do when the people came to see him? (Look at pictures on pages 114 and 132 L.J.) 93 G.B. Tell a little story about the Sea of Galilee. (Look at picture, page 108.) 94 G.B. When Jesus was a boy, how many things did he do that you do? (Read page 73 G.B. and look at picture on page 56 L. J.) 97 G.B. Do you know why Jesus was called the Great Physician? (Look at pictures pages 104 and 200.) 98 G.B. Why do you like to talk to your Father in heaven? (Look at the picture on page 192 T.J. and see how people in the East sometimes prayed.) 101 G.B. Tell how a good father is like the Father in heaven. 105 G.B. What did Jesus say about birds and flowers? 106 G.B. Did you know that there are good trees and bad trees? Tell what Jesus said about them. (Look at pictures pages 460 and 102 H.T.) 109 G.B. How was Jesus very kind to Jairus, whose little girl was sick? 110 G.B. What baby was hid in a basket and afterward grew up to be a great man? (Look at page 140 H.T., for one of the wonders of the country where this baby was born. Look on page 90 H. T. and see how a great artist represents him as a man.) 117 G.B. Tell how the churches in the Bible lands were different from our churches. Where did they get the songs they sang? 121 G.B. Can you tell one of the stories that Jesus told? 126 G.B. How many of the important things that Jesus taught the people can you remember? 130 G.B. What was the name of the little boy who came when he was called? How was his mother unselfish? What do you think made him a great man? (Look at picture, page 45.) 132 G.B. {28} Tell about the shepherd life that made David a strong, brave boy. How did he use his strength and bravery when his country needed him? (Look at pictures, pages 384 and 388 H.T.) 139 G.B. What did David do for the great King Saul and how did Saul treat David in return? (Look on page 404 H.T. and see the place where David hid from Saul.) 151 G.B. How did Jonathan show his friendship for David? 156 G.B. Tell what three brave soldiers did to show their friendship for David. 163 G.B. Tell the name of a wicked son of David and what happened to him. 167 G.B. Who was called the "wisest king," and what was the greatest thing he ever did? (Look at picture on page 454 H. T.) 170 G.B. Tell the name and the story of the little boy who was put in a pit by his brothers. (Look at picture on page 94 H.T. to see how the little boy traveled to Egypt.) 177 G.B. How did this little slave boy become a great ruler in Egypt? 181 G.B. Tell how, as a great ruler, he did a kind thing to the brothers who had been unkind to him. (See picture in front of H.T.) 185 G.B. Tell about the woman who did a good deed to the prophet Elijah and how she was richly rewarded. 193 G.B. When Jesus refused to be king in Palestine and told the people that he was king over a greater kingdom than they had, what did he mean? By what stories did Jesus explain what he meant? 201 G.B. Tell what the little captive girl did to bring health to the great general Naaman. (Look at picture, page 150 T.J.) 205 G.B. Tell all you know about the Jordan river. (Look at pictures, pages 284 and 340 H.T.) 224 G.B. What is the strangest lake in the world? Why would you dislike to live near it? (Look at picture on page 228 G.B., also on page 34 H.T.) 226 G.B. {29} PART II CHARACTER AND LIVING _For Growth in Knowledge and Character_ {30} "Written in the East, these characters live forever in the West; written in one province, they pervade the world; penned in rude times, they are prized more and more as civilization advances; product of antiquity, they come home to the bosoms of the folk of modern days." --_Robert Louis Stevenson_. {31} CHARACTER AND LIVING MAKE THE BIBLE HEROES YOUR FRIENDS We ever demand a person for an ideal instead of a principle. By living a year with a masterful character one would gain more than from a dozen years of moral precept. President King of Oberlin College says, "Character is not taught, but caught." Since character is contagious, mere teaching of the bare and unadorned moral principle is almost always vain. But a hero personifies virtue, commands admiration, becomes an ideal. This explains the power of stories in creating character. The heroes of the Bible fire us with enthusiasm we could never feel for impersonal virtue. To make them our friends is to be influenced by the noblest associates. When Jesus wished to build up character in His disciples He told them a story, or parable, to supply their lack. The method meets the need of mankind to-day as well as in Jesus' time. The Bible has a wonderful story for forming every single trait of character. Its heroes illuminate virtue by their heroic deeds. We see the man, admire his deeds, then his motives, and then his character. Unconsciously, but none the less surely, we catch his spirit and share the quality of his soul. {32} JESUS' CHARACTER-BUILDING STORIES Do you know which parable teaches:-- True neighborliness? 88 L.J. Spreading of truth? 106 L.J. Consistent and false profession? 117 L.J. Hearers divided into classes? 133 L.J. The spread of Christianity? 134 L.J. The law of growth in religion? 134 L.J. Gratitude for pardon? 170 L.J. The duty of forgiveness? 186 L.J. Joy over penitence? 202 L.J. Fatherly love? 203 L.J. Faithfulness to trust? 204 L.J. That the Divine call is universal? 207 L.J. Concerning worldly-mindedness? 212 L.J. The rejection of Jesus by the Jews? 238 L.J. The use of advantages? 244 L.J. That love is the test of life? 246 L.J. When Jesus told the parable of the Sower, he first told the story and then because some of the people did not understand, he went back over it, giving full explanation. Read the story of the Sower (133 L.J.), noting Jesus' method of explanation, and then read the parables suggested below and follow the reading with your own explanation of them. The Story of the Faithful Servant. 244 L.J. The Story of the Foolish Rich Man. 212 L.J. The Story of the Lost Money. 202 L.J. The House Built on the Rock. 117 L.J. The House Built on the Sand. 118 L.J. The Story of the Mustard Seed. 134 L.J. {33} FOUNDATION STONES To what chapter would you turn in your Bible to find how you can best serve other people? Can you turn instantly to the Bible's finest teachings of charity, of purity, or of faith? The Bible is the mine for the Builder of Character, the storehouse of Foundation Stones. And yet--can you always go to it and bring back just the stone you are needing for the Building? Few can. But many desire to do so. Above all, parents wish to make the Bible a power in forming the characters of their children. Building character consists of seizing opportunities. You cannot often wait to search out these Bible teachings. They should be at hand for the opportune time when they can be used to correct, or guide, or inspire. Suppose a child is disobedient; suppose he is given to falsehood, or is selfish. "What part of the Bible," you ask, "will be of most help in overcoming his fault?" And, "How can I be sure of finding the part desired at just the time it should be used?" To answer these and many other such practical questions, the teachings of the Bible are here classified so that you may instantly choose the one you need and apply it at the time the need arises. Charity L.J., 88, The Good Samaritan. L.J., 110, It is a Sin to Think Evil of Others. L.J., 169, Conflict about the Treatment of Sinful People. L.J., 207, The Story of the Men Who Made Excuses. L.J., 243, The Poor Widow. L.J., 246, The Judgment of the King. Courage H.T., 386, David and Goliath. H.T., 430, How a Brave Prophet Rebuked a King. T.J., 183, Daniel. L.J., 339, The First Martyr. L.J., 396, The Macedonian Cry. L.J., 469, The Shipwreck. S.A., 447, The Christian Warrior. {34} Courtesy and Kindness H.T., 22, Abram and Lot. H.T., 438, A Knightly Deed. L.J., 169, Conflict about the Treatment of Sinful People. L.J., 221, Zacchaeus, the Publican. S.A., 428, An Unruly Tongue. S.A., 429, The Peaceable Spirit. Faith H.T., 41, The Testing of Abraham. L.J., 92, Jesus and the King's Officer. L.J., 115, Trust God, and He will Take Care of You. L.J., 121, The Roman Soldier's Faith. L.J., 180, The Transfiguration. L.J., 297, The Resurrection. L.J., 301, On the Way to Emmaus. L.J., 305, Doubting Thomas. L.J., 310, The Ascension. S.A., 20, A Morning Prayer. S.A., 21, An Evening Prayer. S.A., 68, God is Our Refuge. S.A., 106, The Lord is Our Refuge. S.A., 179, Job. Faithfulness H.T., 69, Jacob and Rachael. T.J., 35, Ruth. L.J., 133, The Story of the Sower. L.J., 270, How Peter Denied His Lord. S.A., 179, Job. Forgiveness H.T., 76, Jacob Fears the Wrath of Esau. H.T., 91, Joseph. H.T., 406, David an Outlaw. H.T., 411, Saul's Pursuit of David. L.J., 185, Teaching the Disciples. L.J., 202, Stories of the Divine Forgiveness. Honesty and Truthfulness H.T., 201, The Giving of the Commandments. L.J., 106, The New Way of Right Living. L.J., 110, It is a Sin to Think Evil of Others. L.J., 116, God Wants Deeds, not Words. L.J., 335, Ananias and Sapphira. S.A., 39, I have Walked in Thy Truth. Hope L.J., 79, At the Passover. S.A., 61, A Song in Time of Trouble. S.A., 63, In the Day of Adversity. S.A., 79, The Rock that is Higher than I. S.A., 91, Give Ear, O Shepherd of Israel. S.A., 158, De Profundis. S.A., 278, The Coming Messiah. S.A., 284, Comfort Ye My People. S.A., 288, The Triumph of the Man of Sorrows. S.A., 293, Arise, Shine. S.A., 449, The Hope of Immortality. {35} Humility T.J., 143, How a Great Soldier was Healed of Leprosy. L.J., 105, The Beatitudes. L.J., 110, It is a Sin to Think Evil of Others. L.J., 111, The Right Way to Do Good Deeds and the Right Way to Pray. L.J., 185, Teaching the Disciples. L.J., 188, Jesus and Little Children. L.J., 207, The Story of the Men Who Made Excuses. Love H.T., 396, The Jealousy of Saul. T.J., 35, Ruth. L.J., 74, The First Disciples. L.J., 110, The Right Way to Love Your Enemies. L.J., 149, Jesus and John the Baptist. L.J., 200, The Good Shepherd and the Sheep. L.J., 215, The Raising of Lazarus from the Dead. L.J., 240, The Greatest of All Commandments. L.J., 248, The Last Supper. S.A., 159, Brotherhood. S.A., 425, The Greatest Thing in the World. S.A., 435, The Gospel of Love and Sonship. Obedience H.T., 338, Samuel. H.T., 370, Saul. T.J., 19, A Story of Disobedience. Patience L.J., 109, It is a Sin to Get Angry. S.A., 55, Wait Patiently. S.A., 179, Job. Patriotism H.T., 137, Moses. H.T., 319, Gideon. T.J., 60, Esther. T.J., 212, Nehemiah. Purity H.T., 202, The Commandments. L.J., 105, The Beatitudes. S.A., 143, The Songs of the Pure in Heart. S.A., 256, Praise of the Wise and Virtuous Woman. S.A., 426, Temptation. Reverence H.T., 470, The Dedication of the Temple. T.J., 15, The Story of Creation. L.J., 41, The Wise Men. L.J., 111, The Right Way to Pray. L.J., 237, In the Temple. S.A., 30, Song of the Earth and Sky. S.A., 42, The Glory of the Lord. S.A., 113, The Lord Reigneth. S.A., 120, God the Creator. S.A., 245, Remember also Thy Creator. {36} Service H.T., 91, Joseph. T.J., 113, Elijah and Elisha. L.J., 78, The First Miracle. L.J., 92, Jesus and the King's Officer. L.J., 121, The Roman Soldier's Faith. L.J., 125, Days of Service. L.J., 130, The Miracle at Nain. L.J., 136, The Tempest. L.J., 141, The Little Girl Who Died. L.J., 143, Learning to Serve. L.J., 144, The Feeding of the Multitude. L.J., 167, The Enemies of Jesus. L.J., 197, At the Feast of the Dedication. L.J., 229, The Supper at Bethany. L.J., 244, The Story of the Faithful Servant. L.J., 376, The First Missionary Journeys. L.J., 396, The Macedonian Cry. Sympathy L.J., 141, The Little Girl Who Died. L.J., 144, The Feeding of the Multitude. L.J., 215, The Raising of Lazarus from the Dead. Thankfulness and Cheerfulness S.A., 22, A Little Lower than God. S.A., 26, A Song of Deliverance. S.A., 35, The Good Shepherd. S.A., 40, The Lord is My Salvation. S.A., 45, Weeping may Endure for a Night, but Joy Cometh in the Morning. S.A., 85, Let the Peoples Praise Thee. S.A., 116, Thanksgiving and Praise. S.A., 118, Our Father. S.A., 170, Songs of Praise. S.A., 277, God is My Salvation. S.A., 286, Awake, O Zion. S.A., 290, Beautiful Zion. S.A., 291, Ho, Every One that Thirsteth. Unselfishness H.T., 91, Joseph. T.J., 143, How a Great Soldier was Healed of Leprosy. L.J., 70, The Temptation in the Wilderness. L.J., 115, The Golden Rule and the Right Way to be Rich. L.J., 211, The Rich Young Man; L.J., 258, Jesus is the True Vine. L.J., 261, Jesus Prays for His Disciples. L.J., 346, Simon the Sorcerer. {37} TRY LINCOLN'S WAY Do you know Abraham Lincoln's plan of learning English? It was a very simple and direct way of making the Bible English his own. The Bible, we are told, was one of the four or five books which Lincoln read and loved as a boy. He knew it well and to his study of it he owed the simple, strong, and beautiful English which gave his speeches--his address at Gettysburg, the Second Inaugural address, and many others--their high place among the most perfect and enduring of all writings. This was his plan: He would read a story, or a part of one, very slowly and thoughtfully, oftentimes aloud. When every detail of it was clear in his mind, he would close the book, take pencil and paper and write the story for himself, using as many of the Bible words as he could remember, and trying always to tell the story as _well_ and as _completely_, and yet in as _few words_ as the Bible. He tells us his stories were never quite so clear, so brief, and yet so perfect, as those of his model. But he did learn to command its simplicity, its strength, its brevity, and its imagery. Try Lincoln's way, using the following selections:-- A Cowardly Deed. 91, 92, 95, 96 H. T. An Old Fable. 333, 334 H.T. The Story of the Shepherd Boy Who Became King. 382,385,386 H.T. The Passing of David. 451 H.T. The Wise Men. 41, 42 L.J. The First Miracle. 78 L.J. The Good Samaritan. 88, 91 L.J. The Man Let Down through the Roof. 127, 128 L.J. The Miracle at Nain. 130 L.J. The Story of the Sower. 133 L.J. Learning to Serve. 143 L.J. The Story of the Lost Sheep. 202 L.J. The Story of the Prodigal Son. 203, 204 L.J. {38} HISTORY AND THE BIBLE 1. The World in Bible Times The following great empires of the world held first place during different periods of the history of the Jews. Can you recall Israel's relationship to each of these great powers? 488 T.J. Babylon During the time of what Hebrew captive was Babylon in the ascendency? 183 T.J. Assyria During what king's reign did the hordes of Assyria, under its greatest king, Sennacherib, descend upon Jerusalem? 299 T.J. Persia What great Hebrew statesman was associated with the splendor of the Persian court? 212 T.J. Greece In the time of what brave men was the attempt made to force Grecian customs and worship upon Palestine? 418, 496 T.J. Rome During what time did Rome rule over all the lands of Western Asia, including Palestine? 19 L.J. How did the capture of Babylon by Cyrus, in 538 B.C., affect the Jews? 397 S.A. What was the effect of the captivity in Babylon upon the Jewish people? 397 S.A. By what name was the great king Xerxes known in the Bible? What historical estimate of his character is supported by THE BIBLE STORY, and how? 60,488 T.J. {39} From your knowledge of general history, link up the stories of Daniel, Esther, and Nehemiah in point of time, remembering that:-- (1) Daniel lived for a short time in the court of Cyrus the Great, the founder of the Persian Empire 206 T.J. (2) Ahasuerus, who was king of Persia in Esther's time, was the well-known Xerxes. 60 T.J. (3) The incidents of Nehemiah's life began "in the twentieth year of Artaxerxes," king of Persia 214 T.J. What was the national standing of Egypt during Old Testament times? 492 H.T., 488 T.J. What custom in the ancient world explains the question: "Is not this the cup from which my lord drinketh, and whereby he indeed divineth?" 118,492 H.T. It is said that no Bible story more faithfully describes the customs of the Ancient Orient than the story of Esther. What do you learn of Eastern court life and the manners and customs of the people from a reading of this story? 60-79 T.J. What Egyptian superstition led to the custom of embalming? 493 H.T. By whom was the embalming done and how long is it said to have taken in the case of Jacob? 130 H.T. From what name is the term "Palestine" derived? 493 H.T. How did Phoenicia come to have a special influence upon the Jews in the time of Jezebel? 113,490 T.J. A short time before the birth of Jesus, Jerusalem was captured by Pompey and the Jews made tributaries to Rome. Herod the Great was appointed king of Judea. What was the spirit of the Jews under the rule of Herod? 485, 486 L.J. What Caesar was in power in Rome when Jesus was born? 443 L.J. Describe the Roman Provincial Government and Army in the time of Paul. 494 L.J. 2. The Bible in History Why do you consider "A Morning Prayer" (20 S.A.) appropriate for the use made of it by the English? 497 S.A. What romantic use was made of "A Morning Prayer" (20 S.A.) by the Huguenots? 497 S.A. {40} What men considered "An Evening Prayer" (21 S.A.) a consolation for their last moments, and what can you find in the psalm to justify their preference? 497 S.A. What interesting uses have been made of Psalm 8 (22 S.A.)? 497 S.A. To what use were lines 18 and 19 of Psalm 17 (25 S.A.) put? 497 S.A. What great university has chosen the first two lines of Psalm 27 (40 S.A.) as a motto? 498 S.A. Pick out the line in Psalm 31 (47 S.A.) which was used by Jesus on the cross and has since been used by many Christian martyrs 498, 499 S.A. Name some martyrs who have died with these words on their lips 498, 499 S.A. What was the secret of Livingstone's great work in Africa, judging from his constant use of lines nine and ten of Psalm 37 (55 S.A.)? 499 S.A. What great English ceremony is said to be founded on Psalm 45 (66 S.A.)? 499 S.A. What terms make this Psalm appropriate for such use? 66, 499 S.A. By what great men and for what purposes has Psalm 46 (68 S.A.) been used? 499, 500 S.A. On what occasions in English history has Psalm 51 (75 S.A.) been used? 500 S.A. How was Psalm 68 (86 S.A.) used by the friends of Savonarola at the crisis of his career? 500 S.A. To what general use has Psalm 68 (86 S.A.) been put? 501 S.A. What famous early English poem is full of allusions to the Psalms? 502 S.A. What lines in Psalm 90 (104 S.A.) make its place in the burial service of the church of England especially appropriate? 502 S.A. Pick out the lines in Psalm 91 (106 S.A.) that were, according to legend, repeated by Pope Alexander as he set his foot on the neck of the kneeling Emperor Barbarossa over whom he had just triumphed. 502 S.A. Find the line in Psalm 98 (108 S.A.) which was used as a proof of the fixity of the earth by the opposers of the Copernican theory. 502 S.A. In what way was Psalm 117 (139 S.A.), the shortest Psalm, used at the battle of Worcester? 504 S.A. {41} What did Luther say of Psalm 118 (140 S.A.)? 504 S.A. Name some of the uses that have been made of Psalm 118 (140 S.A.) in celebrating success and triumph. 504, 505 S.A. To what use did the missionary, James Harrington, put Psalm 121 (155 S.A.) and what did he name it? 505 S.A. Find the lines in Psalm 144 (166, 167 S.A.) that have often been used in England and France as a motto on the face of sundials. 506 S.A. The moral awakening of the world in our day is, it is said, due in no small degree to the rediscovery of the prophets of Israel. Isaiah is the specialist on the great social problem of the city, its sins, its volatile and vibrant life, its opulence, and its pride. The principles which Isaiah applied to the evils of his day are the principles of our age and of all times. From a study of the messages of Isaiah what can you say of his stand on this question? 264-296 S.A. {42} LIVING WITH THE BIBLE The Bible is a mirror "in which each man sees the motions of his own soul. Many of the Psalms express in exquisite words the kinship which every thoughtful human heart craves to find with a supreme, unchanging, loving God, who will be to him a protector, guardian, and friend." Many of the Bible passages give utterance to the ordinary experiences and the familiar thoughts of men. Readers will get more help from the Bible if they know where to look for just what they need. Following is an index to many of the great passages in THE BIBLE STORY, arranged under names suggestive of their purpose. A Morning Song of Good Hope. 20 S.A. Evening after Business. 21 S.A. Verses about Home Safety. 24 S.A. On Going Forth to Something Hard. 32 S.A. At a Time of Despondency. 40, 61 S.A. On Enduring Gossip. 47, 77 S.A. A Song of Good Experience. 52 S.A. A Song of Happy Service. 54 S.A. Fret Not. 55 S.A. A Cheerful Heart on a Dark Day. 57 S.A. On the Wedding of a Kingly Son. 66 S.A. God our Rock and our Brook. 68 S.A. The Time when I Conquered. 69 S.A. After Church. 70 S.A. When I am Sorry. 75 S.A. God is my Home. 79 S.A. On a Bright Spring Day. 80 S.A. When Trouble is Over. 82 S.A. In Sudden Trouble. 87 S.A. In a Storm at Sea. 90, 108 S.A. Going to Church. 95 S.A. Making Good Resolutions. 98 S.A. In a Happy Old Age. 104 S.A. The Young Eagle under his Father's Wings. 106 S.A. {43} In His Beautiful World. 111, 112, 120 S.A. The Doxology. 116 S.A. Our Unchangeable God. 117 S.A. Our Father. 118 S.A. For Travelers, Toilers, the Sick Sailors, Strangers. 130 S.A. After Illness. 37 S.A. After a Great Victory. 140 S.A. A Pilgrim Song. 156 S.A. The Sower's Faith. 157 S.A. Waiting in Darkness. 158 S.A. The Loving Brothers. 159 S.A. The Song of Cain. 164 S.A. The Te Deum. 168 S.A. The Nature Lover. 187, 222, 236, 238 S.A. The Helpful Woman. 256 S.A. A Trumpet Song of Good Cheer. 284 S.A. The Best of Good News. 286 S.A. The Man of Sorrows. 288 S.A. Happy Days are Coming. 290, 291, 293 S.A. Each of us May be Helpful. 415 S.A. Forgiveness. 422 S.A. Love Abides. 425, 436 S.A. The Glory of Strength. 438, 443, 447 S.A. The Hope of Immortality. 449, 490 S.A. Heaven on Earth. 476 S.A. Jesus Rewards Us. 487 S.A. Not only from Israel's experience come many words of comfort and cheer but also from the lives of early saints, from the Catholic Newman, the reformer Luther, the non-conformist Watts, the American bishop Brooks, and others. They are helpful because they are rich with life. Scattered through these pages they will be to many, from their associations, "like withered flowers that make the pages sweet." Thankfulness. 75 G.B. Alone with God. 78 G.B. God is Our Light. 233, 238 G.B. Jesus and Our Children. 235, 237 G.B. The Value of a Single Day. 239 G.B. What even Children can Do. 240 G.B. God our Burden Bearer. 241 G.B. God our Shepherd. 291, 310, 314 G.B. {44} Do not be Anxious. 304 G.B. Contentment. 383 G.B. God is never Discouraged. 402 G.B. The Best Christmas Giving. 412 G.B. God Knows it All. 429 G.B. God was in all my Past. 442 G.B. More Stately Mansions. 477 G.B. Jesus Calls Us. 101 L.J. Buried with the Kiss of God. 274 H. T. {45} QUESTIONS ON THE TEXT Do not use these questions simply to "Mark Time." Let their message to you be--"Forward March." Interrogation, not statement, stirs the mind. The questions are framed to draw out the reader's knowledge and provoke discussion that will bring to light interesting points without consuming too much time. Try the questions in this way: Select one of the following stories and read it. After the reading, ask the questions that bear on the story. By means of the subtitles and page numbers the desired questions may be readily found in the pages that follow. The whole family may join in this test and it will be doubly interesting if conducted as a game, such as the old-fashioned "spell-down." Other stories than those here suggested may be chosen and used in the same way. Select from the titles any part of the Bible that you may wish for any particular reason,--its bearing on the Bible School lesson perhaps, its seasonal interest, or personal message,--you can find the text by means of the page reference. So using these questions you can make definite strides in knowledge of the Bible. Joseph in Egypt. 96-108 H.T. Gideon. 319-331 H.T. David and Goliath. 386-394 H. T. The Story of the Flood. 24-31 T.J. Esther. 60-79 T.J. Samson. 172-182 T.J. Daniel. 183-190 T.J. Boyhood of Jesus. 49-53 L.J. The Feeding of the Multitude. 144-148 L.J. The Rich Young Man. 211, 212 L.J. The Raising of Lazarus from the Dead. 215-220 L.J. {46} HERO TALES Abraham What leaders in Hebrew history held a place similar to that of Sheik Ilderim in the story "Ben Hur"? 19 H.T. Who tented with his flocks on the upland pastures of Palestine, and became the father of a great nation? 21, 487 H.T. Into what land, later known as Palestine, did Abram come? 21 H.T. After making the journey to the new land with Abram, why did Lot not stay with him? 22 H.T. In what way was Abram unselfish toward Lot? 22 H.T. How did Lot show that he was not so kind and generous as Abram? 22-25 H.T. In what words did God promise Abram that he was to be the father of a great nation? 25 H.T. What part did Abram take in the battle of the five kings against the four and why? 25-27 H.T. What pay did Abram take for his service in this campaign? 26 H.T. How did God tell Abram that his own children were to be heirs to the land of Canaan? 27 H. T. Who was Ishmael? 28 H.T. How was Abram's name changed to mean "father of a multitude"? 29 H.T. How did God answer Abraham's plea for Sodom? 31, 32 H.T. What became of the "cities of the Plain"? 32-36 H. T. Who was Isaac? 36 H.T. Why was Hagar driven out? 36-39 H.T. How was the life of Ishmael saved in the desert? 39 H.T. What became of Ishmael? 39 H.T. In what way was Abraham tested? 41, 42 H.T. What two ideas of sacrifice did the Hebrews hold and which idea was symbolized in the offering of Isaac? 41, 491 H.T. What cave did Abraham buy for a family tomb? 45, 46, 491 H.T. {47} Isaac What kind of man was Isaac? 49 H.T. By whom and in what way was a wife sought for Isaac? 49-50 H.T. How was the servant received by Rebekah and Laban? 50-56 H. T. What did she say as to going to Isaac? 56 H.T. In receiving Rebekah, how did Isaac prove his native courtesy? 59 H.T. Jacob What son of Isaac struggled much between right and wrong, and suffered many things? 60 H.T. Tell the difference in character between Esau and Jacob. 60 H. T. What is a birthright? 60, 491 H. T. How did Esau sell his birthright? 60 H.T. What is pottage? 60, 491 H.T. What trick did Jacob play upon his father and brother? 61-65 H.T. What threat of Esau's forced Jacob to leave home? 67 H.T. Describe Jacob's dream. 67-69 H.T. What was the meaning of setting up stones for a pillar and pouring oil upon them? 69, 492 H. T. What vow did Jacob make at Bethel? 69 H.T. Where did Jacob go to work? 69, 70 H.T. For whom did he work? 70 H.T. Why did Jacob say he left Laban's home? 72 H.T. What covenant was made between Jacob and Laban? 75 H.T. How can you explain the two names given to the heap of stones, "Jegar-sahadutha" and "Galeed"? 75, 492 H. T. What does the word "Mizpah" mean? 75 H.T. In what ways did Jacob plan to appease Esau? 76-80 H.T. In wrestling with the angel what did Jacob ask of him? 80 H.T. Describe the generous way in which Esau treated Jacob. 83, 84 H.T. How did Jacob keep his former vow made at Bethel? 69, 87 H.T. What is the origin of the name "Israel"? 80, 87, 88 H.T. Joseph What shepherd boy was sold into bondage and became ruler in a great nation? 91 H.T. {48} Why did Joseph's brothers hate him? 91 H.T. What gift did Jacob give Joseph? 91 H.T. What did Joseph's dreams mean? 91, 92 H.T. What conspiracy did Joseph's brothers form against him? 95 H.T. What did Reuben suggest, and why? 95 H.T. State Judah's proposition and his two reasons. 95 H.T. Where was Joseph taken as a slave? 96 H.T. How did the brothers deceive Jacob as to Joseph? 96 H.T. When Jacob saw the coat stained with blood, what did he say and what three things did he do? 96 H.T. Who bought Joseph as a slave? 96 H.T. What is said of Joseph's business success? 99 H.T. Why was Joseph put in prison? 99 H.T. How did Joseph prosper in the prison? 99 H.T. What was the baker's dream and Joseph's interpretation? 103 H.T. What four requests did Joseph make of the butler? 103 H.T. Describe Pharaoh's dream of the fat and lean kine? 104 H.T. Describe Pharaoh's second dream 104 H.T. Who suggested Joseph as an interpreter? 104, 105 H. T. What was Joseph's interpretation of the dreams? 106 H.T. Tell how Joseph was made prime minister 107 H.T. How did Joseph provide for the coming famine? 108 H.T. What did Joseph name his two sons? 108 H.T. Why did the sons of Jacob come to Egypt? 111 H.T. Which one of the brothers was left at home and why? 111 H. T. Did Joseph know his brothers? 111 H.T. Did the brothers know him? 111 H.T. What do you think was Joseph's object in his treatment of his brothers? 112 H.T. How did the brothers' consciences trouble them? 112 H.T. What demand did Joseph make of his brothers? 112 H.T. Tell the story of the brothers' return to Jacob and what did Jacob say to them upon their arrival? 113, 114 H.T. On their return to Egypt how did Joseph receive his brothers? 114-117 H.T. How did Joseph test the brothers? 117-120 H.T. {49} What treatment did he finally give them? 120-123 H.T. What command did God give to Jacob? 123 H.T. How did Joseph receive his father? 124 H.T. What did Pharaoh do for Joseph's father? 124, 125 H.T. What did Joseph's brothers fear when their father died? 131 H.T. How did Joseph return good for evil? 132 H.T. Moses What is the meaning of the word "Captain" used in its general sense? 133 H.T. Who led a race of slaves out of bondage and became the emancipator of a great nation? 137 H.T. What name, formerly applied to the family of Jacob, now signifies the race? 138 H.T. Why was there a change in the treatment of the Egyptians toward the Israelites? 137 H.T. Under this treatment, what did the Israelites become? 137 H.T. Tell the story of the escape of one of the Hebrew children. 138 H. T. Who was the nurse found for Moses? 138 H.T. Why did Moses smite the Egyptian? 141 H.T. Why did Moses flee and to what land did he go? 141 H.T. What were the three leading occurrences that marked Moses' sojourn in Midian? 141, 142 H. T. What was the message from the burning bush? 142, 143 H.T. How did Moses show weakness in his answer? 143 H. T. What did God tell Moses to say to the children of Israel? 144 H.T. Who was Moses' brother and companion in the task of saving his people? 146, 149 H.T. What demand did Moses and Aaron make of Pharaoh and what was his answer? 149 H.T. What way did Pharaoh take of still further oppressing the Israelites? 150, 151 H.T. What was the first plague of Egypt? 155, 156 H.T. What was the second plague of Egypt? 156, 158 H.T. What was the third plague of Egypt? 158 H.T. What was the fourth plague of Egypt? 158,159 H.T. What was the fifth plague of Egypt? 160 H.T. {50} What was the sixth plague of Egypt? 160, 161 H.T. What was the seventh plague of Egypt? 166, 168 H.T. What was the eighth plague of Egypt? 168-171 H.T. What was the ninth plague of Egypt? 171-173 H.T. What was the feast of the passover; when was it celebrated and what was its meaning? 173-177 H.T. What was the tenth and last plague of Egypt? 177 H.T. What did the Egyptians tell the Hebrews to do? 178 H.T. What two routes out of Egypt were possible to the Hebrews? Which route was chosen and why? 179 H.T. How did Pharaoh change his mind? 180 H.T. Describe the escape of the Israelites? 183-187 H.T. Why did the children of Israel murmur at Marah? 191 H.T. Where did they find an oasis? 191 H.T. How were the people fed in the wilderness? 192-197 H.T. Describe the part played by Moses and the part played by Joshua in the battle with the Amalekites 197 H.T. What mountain did Moses climb to talk with God? 201 H.T. Give the chief idea of the first commandment 202 H.T. Give the chief idea of the second commandment. 202 H. T. Give the chief idea of the third commandment. 202 H. T. Give the chief idea of the fourth commandment. 202 H.T. Give the chief idea of the fifth commandment. 203 H.T. Give the chief idea of the sixth commandment. 203 H.T. Give the chief idea of the seventh commandment. 203 H. T. Give the chief idea of the eighth commandment. 203 H.T. Give the chief idea of the ninth commandment. 203 H.T. Give the chief idea of the tenth commandment. 203 H.T. What did the people do while Moses was on the mountain? 204 H.T. What did Moses do when he came down? 207 H.T. How did he punish them? 211 H.T. How were the broken tables replaced? 212 H.T. What was Moses commanded to build in the wilderness as a dwelling place of God? 214-216 H.T. What things did the people give of their own free will for the furnishing of the tabernacle? 214-216 H.T. {51} What were the qualifications for the workmen? 219 H.T. Name some of the furnishings of the tabernacle. 220-225, 231, 232 H.T. What went before and behind the marching host? 241, 242 H.T. What did the spies report as to the land and the people of Canaan? 243-244 H.T. After hearing the report what did the people think about going on into Canaan? 244, 245 H.T. What was the courageous counsel of Caleb and Joshua? 247 H.T. What did the people decide to do about going forward? 247, 248 H.T. In what way did Moses disobey the Lord in smiting the rock? 248, 249 H.T. What was his punishment? 249 H.T. What is told of the brazen serpent? 250, 253 H.T. How did the princes of Moab try to bribe Balaam? 256 H.T. How was he at first prevented from going with the princes of Moab? 256, 259 H. T. What people did Balaam bless? 265 H.T. What was Moses' last advice to the people? 268, 271, 272 H.T. On what mountain did Moses die? 268 H.T. Joshua Who was the great warrior who won the land of Canaan for Israel? 277 H.T. How did Joshua show his leadership in his first command to the people? 278 H.T. How did Rahab render service to the spies sent by Joshua? 278-285 H.T. Describe the passage of the Jordan. 285-287 H.T. Tell the story of the siege and capture of Jericho. 287-292 H.T. What was "devoted" spoil? 294,295 H.T. What sin against the "devoted spoil" is given as the reason for the defeat at Ai? 294-296 H.T. Describe the final capture of the city. 297-300 H. T. What was the trick played upon Joshua by the people of Gibeon? 300, 301 H.T. What was the fate of this people? 302 H.T. Why did the five kings make war against Gibeon? 305 H.T. {52} Tell how Joshua came to the help of the Gibeonites and the result of the battle 306-308 H. T. What was the main point in Joshua's last address to the people? 308-312 H.T. Ehud What broader meaning did the term "Judge" have in Bible times than at present? 313 H.T. What position did Ehud hold in Israel? 315 H.T. What was the "summer room"? 315, 493 H.T. Gideon Name the brave judge who freed his people from oppression. 319 H. T. Describe the oppression of the Midianites. 319 H.T. Where was Gideon when the angel found him, what was he doing and why, in such a place? 320, 493 H.T. Why was Gideon faint-hearted at first and how was he convinced of his place in Israel? 320, 323 H. T. With what act did Gideon begin his campaign? 323, 324 H.T. What is meant by the "altar of Baal"? 494 H.T. By what sign was Gideon reassured? 324,325 H.T. In what ways was the number of Gideon's army reduced? 325,326 H.T. How many men remained? 326 H.T. What dream did Gideon hear related in the enemies' camp? 329 H.T. What was his plan of attack? 329 H.T. How did Gideon's strategy work out? 329-331 H.T. Explain how the breaking of the pitchers would cause a panic among the hosts of the enemy. 494 H.T. Abimelech With what evil act did Abimelech seize the leadership? 332, 333 H.T. What was the fate of Abimelech? 334, 387 H.T. Samuel Why can Samuel be called one of the finest characters of the Old Testament? 338 H.T. {53} What great sacrifice did Samuel's mother make regarding him? 338 H.T. Describe Samuel's call to be a prophet of the Lord 338-342 H. T. What nation defeated Israel in a great battle? 342-346 H.T. What did the Israelites lose in this battle? 346 H.T. What was the cause of Eli's death? 346 H.T. How did Samuel rule in Israel? 349 H. T. Saul Name the farmer who became king 349 H.T. Give at least two reasons which the people gave for demanding a king. 349-351 H.T. Did Samuel approve the plan of having a king? 350 H.T. What reasons did Samuel give against the plan? 350, 351 H.T. What were Saul's physical qualifications for being king? 352 H.T. Tell the story of how Saul came to meet Samuel. 352, 353 H. T. What honor was Saul shown in the prophet's house? 354 H.T. Describe how he was publicly proclaimed king. 357, 358 H.T. Was this choice unanimous? 358 H.T. What people came up to attack Israel? 359 H.T. How did Saul summon the people? 359 H.T. What was the result of the battle? 360 H.T. How did Saul disobey the commandment of God? 361, 362 H.T. What was his punishment? 362 H.T. What gallant deed was done by Jonathan and his armor bearer? 365, 366 H.T. What command did Saul give the people in regard to food? 367 H.T. Who disobeyed? 367 H.T. How was he saved? 369 H.T. How did Saul disobey God's commands in the campaign against the Amalekites? 370, 373 H.T. What excuse did he make? 374 H.T. What did Samuel tell Saul as to obedience? 374 H.T. What ancient foe of Israel troubled the nation toward the close of Saul's reign? 376 H.T. What happened at Endor? 376,379,380 H.T. {54} Explain how the term "familiar spirit" came to signify a medium. 376, 497 H.T. Tell the story of the battle of Gilboa. 380, 381 H. T. What gallant act was done by the men of Jabesh-Gilead? 381 H.T. David Who was the shepherd boy that became king of Israel? 382 H.T. Tell the story of the finding and anointing of David by Samuel. 383, 385 H.T. What people did Goliath represent? 386 H.T. How tall was he in feet? 386, 499 H.T. Describe his armor and fighting equipment. 386 H.T. How did Goliath challenge the Israelites? 386 H.T. What effect did Goliath have upon the army of Israel? 389 H.T. How did David chance to come to the Israelites' camp? 389 H.T. What reward was promised to the man who should kill Goliath? 390 H.T. On meeting Saul what did David propose that he do? 391 H.T. What was Saul's reply and David's response? 391 H.T. After agreeing that David might fight Goliath, what help did Saul offer? 391 H. T. What weapons did David finally choose? 391 H.T. Tell what happened when David and Goliath met. 392, 393 H.T. Who became David's best friend? 393, 394 H.T. Why did Saul dislike David? 396 H.T. How did he try to harm him? 396 H.T. Tell a story to show how Jonathan showed his deep friendship for David. 402-406 H.T. What opportunity did David have to revenge himself on Saul and what did he do? 406-411 H.T. How did David a second time spare Saul's life? 411-417 H.T. What sheep master refused to give tribute to David? 417 H.T. What did his wife do? 419 H.T. What became of the sheep master? 424 H.T. How did David hear of Saul's death? 424, 425 H.T. Read the Song of the Bow and tell its purpose. 426, 429 H.T. What evil deed did David do? 430 H.T. In what way did Nathan bring his sin home to David? 431-435 H.T. {55} How did David receive the prophet's rebuke? 435 H.T. In what spirit did David receive the report of the child's death? 435, 436 H.T. What knightly deed was done by three captains of David? 438 H.T. What did David do with the gift? 438 H.T. For what purpose did David buy a threshing floor? 438-442 H. T. What reason did David give for not receiving the threshing floor as a gift? 442 H. T. What event of David's reign brought him more grief than anything else? 443 H.T. What instructions did David give in regard to Absalom? 443 H.T. What happened to Absalom in the forest? 444-447 H.T. Tell how the tidings were brought to David. 447-451 H.T. How did David receive the news? 451 H. T. What was David's charge to Solomon before he died? 451 H.T. Solomon Who was the wisest and greatest king Israel ever had? 452 H.T. What does Solomon ask of God in his dream? 452-455 H.T. What did God grant to Solomon in answer to his request? 455 H.T. Tell about the prosperity of Solomon. 455-457 H.T. Why was it better for Solomon than for David to build a temple to the Lord? 457 H.T. In what way did Hiram, king of Tyre, help in the building of the temple? 457-461 H.T. What part did David have in choosing the site for the temple? 461, 441, 442 H.T. Tell some of the things that made Solomon's temple a magnificent structure. 461-466 H. T. Describe Solomon's palace. 469 H.T. What was the first ceremony in the dedication of the temple? 470, 471 H.T. Name six supplications in Solomon's prayer at the dedication of the temple. 471-477 H.T. For what reason did the Queen of Sheba visit Solomon? 478 H.T. What did she think of the kingdom? 481 H.T. How did Solomon use the commodities brought into his country by trade to improve the buildings of the kingdom? 482, 483 H. T. {56} TALES OF OLD JUDEA Who created the heavens and the earth? 15 T.J. What was the work of Creation on the first day? 15 T.J. What was the work of Creation on the second day? 15, 16 T.J. What was the work of Creation on the third day? 16 T.J. What was the work of Creation on the fourth day? 16 T.J. What was the work of Creation on the fifth day? 16, 17 T.J. What was the work of Creation on the sixth day? 17 T.J. What did God do on the seventh day? 18 T.J. What was the temptation of Eve? 19 T.J. What was the punishment? 20, 21 T.J. Who were the first children? 22 T.J. What was the business of each son when he grew up? 22 T.J. What terrible crime did Cain commit? 22 T.J. What was his punishment? 22, 23 T.J. What was the name of the first ship? 24 T.J. Why was it built? 24 T.J. What did it carry? 25-29 T.J. How long did it rain? 26 T.J. Where did the ark land? 30 T.J. What messengers did Noah send from the ark? 30 T.J. What covenant did God make with Noah? 31 T.J. What was the sign? 31 T.J. What foolish plan was made in the land of Shinar? 32 T.J. What was the result? 32 T.J. Ruth Of what nationality was Ruth? 35 T.J. Of what nationality were Naomi and Elimelech? 35 T.J. How did the Hebrew family come to meet Ruth and Orpah? 35, 36 T.J. {57} What losses came to Naomi in the land of Moab and why did she decide to return? 36 T.J. Give the story of the actions of each daughter-in-law as Naomi begins her return journey 36-39 T.J. What six pledges did Ruth make to show she was determined to be one with Naomi? 39 T.J. By what name did Naomi, upon her return, wish her friends to call her and why? 39 T.J. Into whose field did Ruth go and for what purpose? 39, 40 T.J. What sacred duty was held by a kinsman in the East? 487 T.J. For what reasons did Boaz treat Ruth kindly? 40, 41 T.J. Name some things Boaz did to make it a pleasant and profitable day for Ruth. 41 T.J. Whom did Ruth marry? 47 T.J. Give the line of descent from Ruth to David. 48 T.J. Deborah Describe the oppression of the children of Israel in the time of Deborah. 51, 52 T.J. What was Deborah's command to Barak? 52 T.J. On what condition would Barak obey? 52 T.J. Describe the battle with the enemy. 52, 53 T.J. What happened to Sisera, the enemy's captain? 53 T.J. Esther What was the decree of king Ahasuerus regarding Vashti? 60-62 T.J. How did Esther happen to come to the throne? 63-64 T.J. What nationality was Esther? 63 T.J. What position did Haman hold and why was he angered at Mordecai? 65 T.J. Describe Haman's plot against the Jews 65-67 T.J. How did Esther risk her life to plead for her people? 68, 69 T.J. How was Mordecai exalted and for what reason? 71, 72 T.J. What was Haman's fate? 73 T.J. What did the feast of Purim commemorate and how long was it celebrated? 78, 488 T.J. {58} Judith Who was Judith? 80 T.J. Who was Holofernes? 80 T.J. What king attacked Israel because it had not aided him in war? 80-82 T.J. What city in the hill country was besieged? 82-86 T.J. How did Judith save the city and the nation? 86-105 T.J. Elijah Describe the hospitality of the widow of Zarephath and how it was repaid by Elijah. 114-115 T.J. Why did Elijah say he "troubled" Ahab? 116-119 T.J. How did Elijah show that God could do greater things than the heathen god, Baal? 120-122 T.J. Why did Elijah flee and what happened on his journey? 123-127 T.J. How did Ahab and Jezebel plot to get Naboth's vineyard? 127-130 T.J. Elisha Upon whom did the spirit of Elijah rest? 130-134 T.J. Tell the story of Elisha and the woman of Shunem. 138-143 T.J. How did a little captive maid do a service to the great general Naaman? 143 T.J. What did Elisha tell Naaman to do? 144 T.J. Tell how Naaman received Elisha's command. 144-147 T.J. What was the result of Naaman's compliance? 144-147 T.J. How did Elisha save an enemy from destruction? 148-152 T.J. To what straits was the city of Samaria reduced when besieged by Benhadad? 152 T.J. How did deliverance come to the city? 152-157 T.J. What was the fate of the wicked house of Ahab? 157-162 T.J. What part had Jehu in this destruction? 157-162 T.J. Jonah What were the three commands given to Jonah? 165 T.J. How did Jonah disobey? 165 T.J. When the storm came what two things did the sailors do? 165 T.J. What happened to Jonah on this voyage? 166-169 T.J. {59} When Jonah got to Nineveh, what did he do? 170 T.J. Give the words of Jonah's message to the people. 170 T.J. What was the threefold effect of Jonah's preaching? 170 T.J. Samson What man had strength of body above all other men of his time? 172 T.J. In what way was Samson weak? 172 T.J. Describe Samson's first feat of strength. 172, 173 T.J. Explain Samson's riddle and how the Philistines were able to guess it. 173,174 T.J. In what way did Samson burn the enemy's cornfield? 175 T.J. How did Samson escape from Gaza? 176 T.J. What offer did the lords of the Philistines make to Delilah? 177 T.J. What three falsehoods did Samson tell Delilah as to how he could be bound? 177, 178 T.J. How was Samson finally captured? 178-181 T.J. In what way was Samson revenged upon his enemies? 181, 182 T.J. Daniel Name three qualifications of the youths who were chosen to stand before king Nebuchadnezzar. 183 T.J. What captive Hebrew boy refused to defile himself by eating the king's food? 184 T.J. What was the outcome of the food test proposed by Daniel? 184, 185 T.J. By what service was Daniel exalted in Nebuchadnezzar's court? 185-190 T.J. Through what trial did the three Hebrew boys pass? 190-196 T.J. What four miraculous facts were noticed when the three men were taken from the furnace? 195,196 T.J. Why did Nebuchadnezzar believe that Daniel could interpret his dream? 196-198 T.J. What was Nebuchadnezzar's fate? 199, 200 T.J. Name two impious actions at Belshazzar's feast. 201 T.J. {60} What was promised to the interpreter of the handwriting on the wall? 201 T.J. Tell how Daniel was called to interpret the words. 201-205 T.J. What was Daniel's interpretation? 206 T.J. Why was Daniel cast into the lions' den? 206-208 T.J. What facts indicate the kind of night spent by the king while Daniel was in the lions' den. 208 T.J. What effect did Daniel's deliverance have on the king? 208, 209 T.J. Nehemiah What great man of the Hebrew people preferred hardship in his native land to pleasure and plenty in the Persian king's palace? 212 T.J. What was Nehemiah's position in the foreign court? 212, 213 T.J. What facts were the cause of Nehemiah's resolve to return to Jerusalem? 212 T.J. How did Nehemiah show his practical patriotism? 212-218 T.J. What difficulties and perils from without did Nehemiah encounter? 218, 219 T.J. What precautions were taken against the enemy? 219-221 T.J. What opposition did Nehemiah have to meet within? 221-225 T.J. How did Nehemiah meet the proposals of the enemies? 225-227 T.J. Describe the celebration of the people when the walls were dedicated 227-232 T.J. What oaths did the people enter into at this time? 231 T.J. State Nehemiah's idea of national greatness. 232 T.J. How did the people in the restored city of Jerusalem profane the Sabbath? 233 T.J. What four means did Nehemiah use to rid the city of Sabbath breaking? 233, 234 T.J. What were the characteristics of Nehemiah that made him an all-round man? 212-234 T.J. Divided Kingdom Name the first three kings of the Hebrew people in the order of their succession. 236 T.J. {61} How did the splendor of Solomon's kingdom put a burden on the people? 237 T.J. Rehoboam Give the reasons for the rebellion of the people against Rehoboam, Solomon's son and successor. 237-239 T.J. What two tribes remained loyal to Rehoboam? 239, 240 T.J. Give the names of the two kingdoms after the division. 236 T.J. Who was the leader and first king of the revolting Northern Kingdom? 237 T.J. What happened to the kingdom of Judah under Rehoboam? 240, 241 T.J. Abijah What great victory was won by Abijah? 242-246 T.J. Asa What was the general condition of Judah under Asa? 247 T.J. Tell the story of Asa's victory over the Ethiopians. 248 T.J. What foreign alliance did Asa make? 250-254 T.J. Jehoshaphat What events, favorable to Jehoshaphat, came to pass in his reign? 255-265 T.J. What mistake did Jehoshaphat make? 256, 257 T.J. Jehoram With what evil deed did Jehoram begin his reign? 266 T.J. What covenant formerly given saved the kingdom from destruction? 266, 267 T.J. Why was Jehoram smitten? 267, 268 T.J. Athaliah Tell the story of Athaliah's destruction of the royal children and how Joash was saved 271, 272 T.J. How did the priest Jehoiada plan to effect a reform? 272 T.J. {62} How was the plot carried out? 272-275 T.J. What was the fate of the wicked queen? 275 T.J. What covenant was made at this time and how was it followed up? 276 T.J. Joash How long did Joash do what was right? 277 T.J. What ingenious method did Joash adopt for raising money to repair the house of the Lord? 277-279 T.J. For what guilt did wrath come upon the kingdom? 279 T.J. What disasters overtook the people? 279, 280 T.J. Amaziah With what victory did Amaziah begin his reign? 281-285 T.J. What foolish challenge did Amaziah send to the king of Israel? 285 T.J. With what story did the king of Israel reply? 285 T.J. What was the result of the king's boasting? 285, 286 T.J. Uzziah What important work did Uzziah undertake for the nation? 287-291 T.J. What act of irreverence did he do? 291 T.J. What was Uzziah's fate? 291 T.J. Jotham What good work did Jotham do? 292 T.J. Why did he become mighty? 292 T.J. Ahaz Describe the character of Ahaz. 293 T.J. What was the great guilt of Ahaz? 293 T.J. To whom and in what way did Ahaz become a vassal? 295, 296 T.J. Hezekiah What made Hezekiah one of the greatest of Judah's kings? 299 T.J. What reforms did Hezekiah carry out? 299-302 T.J. {63} What was done during this reign in regard to the Passover feast? 302-307 T.J. How did the people show their faithfulness? 307-311 T.J. Describe the defense of Jerusalem against the hordes of Sennacherib. 311-313 T.J. What piece of engineering skill did Hezekiah undertake? 314 T.J. Manasseh What were the evil deeds of Manasseh? 317-319 T.J. Under what circumstances did Manasseh repent? 319 T.J. Describe his later deeds. 319 T.J. Amon Tell the story of Amon's reign. 322 T.J. Josiah What work did Josiah order done as soon as he was old enough to assert himself? 323, 324 T.J. What discovery led to sweeping reforms in the kingdom? 324-326 T.J. Describe the reforms. 326-328 T.J. What tragedy happened in the valley of Megiddo? 328, 329 T.J. Jehoahaz Tell the story of Jehoahaz's short reign. 332 T.J. Jehoiakim How did Jehoiakim come to the throne of Judah? 335 T.J. What was the character of Jehoiakim, judging from the words of Jeremiah? 335-344 T.J. What disaster came to the kingdom in the time of Jehoiakim? 344-345 T.J. Jehoiachin Into what country were the people of Judah carried captive? 346, 347 T.J. Describe the host which Nebuchadnezzar carried off to Babylon. 346,347 T.J. What besides captives did the enemy take from Jerusalem? 346 T.J. {64} Zedekiah What was Zedekiah's position in Judah? 348 T.J. Why did Nebuchadnezzar again besiege Jerusalem? 348 T.J. What was Zedekiah's fate? 351 T.J. Describe the destruction of Jerusalem. 351 T.J. Jeroboam In what way did Jeroboam seek to keep the loyalty of the people? 353, 354 T.J. Tell the story of the prophet from Judah. 354-362 T.J. What was the prophecy of Ahijah, the prophet, concerning Jeroboam's house? 362-364 T.J. Nadab Describe Nadab's brief reign. 367 T.J. Baasha How did the house of Jeroboam come to an end? 368 T.J. How did Baasha become king in Israel? 368 T.J. Why was the house of Baasha condemned? 368, 369 T.J. Elah How did Elah differ from Baasha, his father? 370 T.J. In what way did Elah meet his death? 370 T.J. Zimri How long did Zimri reign? 373 T.J. Who was Omri and how was he made king? 373 T.J. How did Zimri die? 373 T.J. Omri What new capital of the northern kingdom did Omri establish? 374 T.J. What was the character of Omri's reign? 374 T.J. Ahab For what purpose did Ahab join the king of Judah? 377-381 T.J. How did Ahab meet his death? 380, 381 T.J. {65} Ahaziah What were the evil deeds of Ahaziah? 382 T.J. What dealings did Ahaziah have with the prophet Elijah? 382-386 T.J. Joram How did Joram begin his reign? 387 T.J. Describe the expedition against Moab and its result. 388-392 T.J. Jehu What did Jehu do to the royal family when he came to the throne? 395-397 T.J. Describe the destruction of the priests of Baal. 397, 398 T.J. Jehoahaz By what means was the kingdom of Israel almost blotted out during this reign? 399 T.J. What were the sins of the people at this time? 399 T.J. Joash How did Joash retrieve the kingdom's losses? 400 T.J. Jeroboam II What rank does Jeroboam II take among Israel's kings? 401 T.J. How did the country prosper under him? 401 T.J. What prophet was associated with Jeroboam II? 401 T.J. Zechariah After the reign of Jeroboam II, what largely determined the succession to the throne? 402 T.J. What word was fulfilled by Zechariah's short reign? 402, 398 T.J. Shallum What terminated Shallum's reign? 403 T.J. Menahem To what nation was Israel tributary in Menahem's reign? 404 T.J. Pekahiah How did Pekahiah come to the throne? 407 T.J. How did Pekahiah fall? 407 T.J. {66} Pekah What nation invaded and overran Israel in Pekah's reign? 408 T.J. How was Pekah's reign terminated? 408 T.J. Hoshea How did the capital city, Samaria, fall? 411 T.J. What were the great sins of this people? 411-413 T.J. Into what land were the people of Israel carried captive? 413 T.J. Tales of the Maccabees Who were the Maccabees, and why were they so called? 418 T.J. What great general conquered Palestine? 418-420 T.J. How did Antiochus try to force Greek religion and customs upon the people? 420-422 T.J. Tell the story of the first revolt of the Maccabees 422, 423 T.J. Tell the story of the disaster which befell the Jewish army because it would not fight on the Sabbath. 425 T.J. What counsel did Mattathias give his sons before his death? 426, 427 T.J. What son of Mattathias took command after his death? 428 T.J. How did Judas win his sword? 431 T.J. On what famous battlefield did Judas overcome his foes? 431, 432 T.J. What stratagem did Judas use in his campaign against the Syrians? 432 T.J. How did Judas defeat the Syrians under Lysias? 437 T.J. How did Judas purify the temple? 438 T.J. Describe the great army which the king brought against the Jews. 439 T.J. How did Eleazar die for his country? 443 T.J. How did Judas defeat Nicanor? 443, 444 T.J. With what great empire did Judas make a treaty? 445-448 T.J. Who took Judas' place as leader? 451 T.J. How did Jonathan and his men escape from a superior army? 451, 452 T.J. What large city was taken by Jonathan? 452, 453 T.J. How did Jonathan and his captains stand against a host? 459 T.J. {67} How was Jonathan caught at last by his foes? 460, 463 T.J. Who took Jonathan's place as leader? 463 T.J. How were the foes of Israel delayed by a snowstorm? 464-467 T.J. How did Jonathan die? 467 T.J. What memorial did Simon build for his valiant father and brothers? 467, 468 T.J. With what king did Simon make a treaty? 468, 471 T.J. What great city did Simon capture and what citadel did he take? 471, 472 T.J. Tell the story of Israel's prosperity in the days of Simon. 475, 476 T.J. What great captain was defeated by the sons of Simon? 479,480 T.J. How were Simon and his sons betrayed and murdered? 481, 482 T.J. Name two things which the Maccabees' valor secured to the spiritual life of the nation. 482 T.J. Who was the last of the line of the Maccabees? 482 T.J. Give the history of the collection of books called the Apocrypha. 489 T.J. {68} THE LIFE OF JESUS The Nativity Where was Jesus born? 37 L.J. Tell three things about the shepherds. 37 L.J. What two signs did the angel give regarding Jesus? 37 L.J. What was the angels' song? 38 L.J. After the angels departed, what did the shepherds do? 38 L.J. How did Mary treat the words of the shepherds? 38 L.J. The Wise Men What question did the wise men ask on reaching Jerusalem? 41 L.J. What was the effect of the question on Herod, the king? 41 L.J. When they saw Jesus, what three things did the wise men do? 42 L.J. What popular stories has fancy woven about the wise men? 485 L.J. Flight into Egypt What was the reason for the flight into Egypt? 45 L.J. When and why was Jesus brought back to Palestine? 46 L.J. To what city was he taken to live? 46 L.J. Boyhood of Jesus To what great feast at Jerusalem was Jesus taken when he was twelve years of age? 49, 491 L.J. What happened on the trip home? 49 L.J. What was Jesus' answer to his mother when she found him in the temple? 49 L.J. What was the home life of little children of Nazareth? 50 L.J. Describe the school life of Nazareth. 50 L.J. What glimpses of the outer world were possible to the residents of Nazareth? 50 L.J. Describe a journey to the great feast at Jerusalem. 53 L.J. {69} Baptism of Jesus What was the great message of John the Baptist? 65, 485 L.J. How does John the Baptist speak of the superiority of Jesus? 66 L.J. What did John the Baptist say to the multitudes, the publicans, the soldiers? 66 L.J. Tell the story of the baptism. 66-69 L.J. Temptation Where did Jesus go after his baptism? 70 L.J. What was the first temptation? Give Jesus' answer. 70 L.J. What fact made this temptation exceedingly keen? 70 L.J. What was the second temptation? What did Jesus answer? 70 L.J. What was the third temptation? 70, 73 L.J. Give Jesus' answer. 73 L.J. First Disciples What reason did John the Baptist give for his coming? 74 L.J. In what words did John the Baptist introduce Jesus? 74 L.J. Who were the first disciples that followed Jesus? 74 L.J. Whom did Andrew introduce to Jesus? 74, 77 L.J. How did Philip become a disciple? 77 L.J. Whom did Philip bring to Jesus? 77 L.J. Find six names by which Jesus is addressed. 74-77 L.J. How many disciples were found in two days? 74-77 L.J. Name the great men in history who have had disciples and give the meaning of the word. What was the difference between Jesus' disciples and other like groups? 487 L.J. First Miracle What were the occasion and place of Jesus' first miracle? 78 L.J. Describe the miracle. 78 L.J. Name an important result of this miracle. 78 L.J. At the Passover What two classes of business men did Jesus find in the temple? 79 L.J. Why was this called "Herod's temple"? 491 L.J. {70} From Nicodemus' first sentence, what would you judge was his attitude toward Jesus and his estimate of him? 79 L.J. What was Jesus' statement to Nicodemus and how did he explain it? 79, 80 L.J. What does the gospel writer say of the nature and object of Divine Love? 80, 81 L.J. Jacob's Well What brought Jesus to Jacob's well? 82 L.J. Why was the Samaritan woman astonished at being addressed by Jesus? 82 L.J. What did Jesus say about living water? 82-85 L.J. What did Jesus say about worshiping God? 85 L.J. What were Jesus' words about himself? 86 L.J. Describe the woman's work in the city. 86, 87 L.J. The Good Samaritan In the story of the Good Samaritan, what is brought out about the law of right living? 88 L.J. How does Jesus reply to the question, "Who is my neighbor?" 88 L.J. What three travelers met the unfortunate man by the wayside? 88 L.J. Describe the actions of each traveler upon seeing the unfortunate man. 88-91 L.J. Which man proved himself a neighbor? 91 L.J. Jesus and the King's Officer What event of Jesus' ministry had occurred previous to this time in Cana? 92 L.J. Where was Capernaum, in relation to Cana? 24 L.J. What words of Jesus, in regard to his departure into Galilee, bear out the proverb, "Familiarity breeds contempt"? 92 L.J. For what purpose did the king's officer come to Jesus? 92 L.J. By what words did Jesus test the king's officer? 92 L.J. How was the officer's persistency and faith rewarded? 92, 93 L.J. {71} Choosing the Disciples From what occupations did Jesus choose the Apostles? 94 L.J. For what purposes did Jesus say he appointed the Twelve? 95 L.J. Name the twelve apostles and note some interesting facts of their lives 96, 97 L.J. Sermon on the Mount What are the eight characteristics of men that Jesus pronounces blessed? 105, 106 L.J. To whom does Jesus promise the exaltation of the kingdom of heaven? 105 L.J. To which class, the gay or the mourners, does Jesus promise blessing? 105 L.J. To whom does Jesus promise great inheritance? 105 L.J. Whom does Jesus promise to fill, the satisfied Pharisee, or those that are hungering after a righteousness they have not attained? 105 L.J. To whom does Jesus promise mercy, the oppressor or the merciful? 105 L.J. What does Jesus promise those who are pure? 105 L.J. What is the reward for the peacemaker as opposed to the warrior? 105 L.J. How does Jesus explain that the persecutor is far beneath his victim? 105, 106 L.J. In what words does Jesus condemn a personal righteousness that does not exert its force upon others? 106 L.J. What command does Jesus give concerning our light? 106 L.J. What does Jesus say about the law? 106 L.J. What four sins does Jesus condemn? 109, 110 L.J. What does he command in regard to these things? 109, 110 L.J. Why does Jesus say we should love our enemies? 110, 111 L.J. Give Jesus' striking words about the right way to do good deeds. 111 L.J. Explain the Jewish custom in regard to the poor that made almsgiving a virtue. 487 L.J. How does Jesus explain the right way to pray? 111-115 L.J. {72} Repeat the Golden Rule. 115 L.J. What does Jesus say about earthly treasure? 115 L.J. For what reasons does Jesus say we may trust God to care for us? 115, 116 L.J. How does Jesus explain the need for deeds, not words? 116, 117 L.J. With what dramatic story does the Sermon on the Mount close? 117, 118 L.J. How did the multitude receive the teaching of Jesus on the Mount? 118 L.J. The Roman Soldier's Faith Why did the Roman captain come to Jesus? 121 L.J. What did the captain say of Jesus' power? 121 L.J. What were Jesus' words in reply to the captain's faith? 122 L.J. Days of Service Tell the story of a Sabbath day at Capernaum. 125, 126 L.J. What did the healing of the leper lead to? 126, 127 L.J. How did the man sick of the palsy come to Jesus to be healed? 127 L.J. What was the controversy between Jesus and certain scribes in regard to the man sick with the palsy? 127, 128 L.J. Tell the story of Jesus and the two blind men. 128 L.J. From what regions did people come to Jesus to be healed? 128, 129 L.J. Miracle at Nain How did Jesus help the widow at Nain? 130 L.J. What report about Jesus was the result of the miracle at Nain? 130 L.J. The Great Teacher Tell Jesus' story of the Sower and explain the meaning 133, 134 L.J. To what things does Jesus liken the kingdom of God? 134, 135 L.J. The Tempest What happened on the sea of Galilee one night when Jesus was crossing? 136 L.J. What did the disciples say? 136 L.J. {73} What reply did Jesus make? 136 L.J. What did Jesus say to still the storm? 136 L.J. What happened when Jesus came to the other side of the sea? 136-140 L.J. Jairus' Daughter Describe Jairus' work as ruler of the synagogue 141, 487 L.J. Why did Jairus come to Jesus? 141 L.J. What did Jesus do in response to Jairus' request? 141, 142 L.J. Learning to Serve What was Jesus' method of sending out the disciples and what were his instructions to them? 143 L.J. Feeding the Multitude Why did Jesus call the disciples apart to rest? 144 L.J. What two things did Jesus do for the multitude? 144, 147 L.J. How did a little boy help? 147 L.J. What other miraculous supplies of food are mentioned in the Bible? 192 H.T., 114, 123 T.J., 175 L.J. Why do you think Jesus was willing to satisfy the hunger of the multitude by miracle when he would not satisfy his own hunger by a miracle? 70, 144 L.J. John the Baptist What condition in the life of John the Baptist made him doubt Jesus? 149 L.J. What unselfish words did John the Baptist say in regard to himself and Jesus? 150 L.J. How did John the Baptist test Jesus? 150 L.J. What was Jesus' reply? 153 L.J. What great tribute did Jesus pay John the Baptist? 153 L.J. What was the occasion of John the Baptist's murder? 154 L.J. Bread of Life What did Jesus say about "food that perisheth and food that abideth"? 161 L.J. {74} What remark of the people showed the high regard in which the Jews held Moses? 162 L.J. How many times in this speech did Jesus refer to himself as the Bread of Life? 161-166 L.J. What did Jesus say about the Father's will for him? 162 L.J. Give the substance of Jesus' reply to the murmurers. 165, 166 L.J. Conflicts What led to the discussion about the Sabbath? 167, 168 L.J. What was Jesus' reply concerning the Sabbath? 168 L.J. What did the Pharisees plot, following this conflict? 169 L.J. Describe the event at the Pharisee's house which displeased Jesus' host? 169 L.J. With what story did Jesus explain his treatment of sinful people? 170 L.J. Describe the conflict about Jesus' wonderful deeds 170, 171 L.J. Miracles Why did the Greek woman come to Jesus? 172 L.J. Give Jesus' words to the woman and her reply. 172 L.J. What miracle did Jesus perform on his return from Tyre and Sidon? 175, 176 L.J. Tell about the miracle at Bethsaida. 177 L.J. At Caesarea Philippi Who did various people say Jesus was? 178 L.J. Give Peter's statement as to who Jesus was. 178 L.J. State four prophecies Jesus made regarding himself. 178 L.J. How did Peter show his weakness? 178 L.J. What were the words of Jesus' rebuke to Peter? 178 L.J. Name three conditions of discipleship given by Jesus. 178 L.J. What further did Jesus tell the disciples about his coming fate? 179 L.J. Transfiguration What disciples did Jesus take with him to the summit of a high mountain? 180 L.J. {75} What happened while they were there? 180 L.J. Describe what happened when they reached the foot of the mountain 181, 182 L.J. What did Jesus tell the disciples was the cause of their failure? 182 L.J. Teaching the Disciples What incident drew from Jesus a lesson about humility? 185, 186 L.J. Give Jesus' striking statement about forgiveness. 186 L.J. Of what part of Jesus' prayer to the disciples does the story of the Ungrateful Servant remind you? 112, 186 L.J. What lesson did Jesus teach when he spoke of little children? 188, 189 L.J. Teaching of Light and Freedom Why did Jesus stay in Galilee? 190 L.J. What did he tell his disciples to do? 190 L.J. How did Jesus go to the feast? 190, 191 L.J. When Jesus taught in the temple, what surprised the people? 191 L.J. Describe the debate held by the authorities on the character of Jesus. 192, 193 L.J. How did Nicodemus defend him? 193 L.J. From study of the context what do you think is the meaning of Jesus' two statements: "I am the light of the world" (193 L.J.) and "Ye are the light of the world" (106 L.J.)? What did Jesus say about the truth? 193 L.J. When Jesus said, "The truth shall make you free," what kind of bondage did he refer to? 194 L.J. What great trait in Abraham was lacking in those who claimed to be his descendants? 194, 195 L.J. How did this conflict between Jesus and the Jews end? 196 L.J. Healing the Blind Man From which commandment did the Jews get their belief that a man suffers from the sins of his parents? 197 L.J., 202 H.T. What connection did Job's friends think exists between suffering and sin? 195 S.A. {76} How did Jesus heal the blind man? 197 L.J. In what way were the Pharisees divided in their discussion following this healing? 198 L.J. Upon what point did the man who was healed refuse to express an opinion? 199 L.J. How did this grateful man show that the Pharisees' opinions were illogical? 199 L.J. The Good Shepherd Give the picture of a good shepherd that Jesus draws. 200 L.J. In what words does Jesus promise safety, liberty, and sustenance to his followers? 201 L.J. Stories of Forgiveness Tell the story of the Lost Sheep. 202 L.J. Tell the story of the Lost Money. 202, 203 L.J. Tell the story of the Lost Son. 203, 204 L.J. What did Jesus teach by these three stories? 202 L.J. What lesson did Jesus mean to teach by the story of the Dishonest Steward? 204, 205 L.J. What is the lesson in the story of the Rich Man and the Poor Man? 206, 207 L.J. What is the teaching in the story of the Men who Made Excuses? 207, 208 L.J. The Rich Young Man What question did a rich young man ask Jesus? 211 L.J. What claims of righteousness did the young man make? 211 L.J. Give Jesus' words in reply. 211 L.J. What was Jesus' statement regarding rich men? 211, 212 L.J. What did the story of the Foolish Rich Man teach? 212 L.J. Raising of Lazarus For what purpose did Mary and Martha send for Jesus? 215 L.J. When Jesus, after a delay, reached Bethany, with what news was he met? 216 L.J. With what words did both sisters greet Jesus? 216-219 L.J. {77} What effect did the raising of Lazarus have on the Jews? 220 L.J. What two others had Jesus raised from the dead? 130, 141 L.J. To what miracle did the Jews probably refer when they asked their question? 219, 197 L.J. For what does Jesus thank God in his prayer? 220 L.J. At Jericho Tell the story of blind Bartimaeus. 221 L.J. How did Zacchaeus come to Jesus' notice? 222 L.J. What did Zacchaeus do to show his repentance? 222 L.J. Supper at Bethany When the last Passover in Jesus' life came, what inquiry did the people make one of another? 229 L.J. Describe the scene at the supper at Bethany. 229 L.J. What was Judas' argument? 229 L.J. What prediction did Jesus make in regard to the fame of Mary's deed? 230 L.J. Entry into Jerusalem How did Jesus ride into Jerusalem? 233 L.J. What did the multitude say? 234 L.J. How did Jesus reply to the Pharisees' objections? 234 L.J. How did the sight of Jerusalem affect Jesus, and why? 234 L.J. At what other time did Jesus weep? 219, 234 L.J. A few days later what did the Jerusalem multitude shout in regard to Jesus? 276 L.J. Crucifixion Week What did Jesus do on Monday of Crucifixion week? 237 L.J. When did Jesus perform a similar work in the temple? 237, 79 L.J. Besides cleansing the temple what other lines of activity did Jesus engage in? 237 L.J. On Tuesday of Crucifixion week what questions were put to Jesus by his enemies? 238 L.J. In what way did Jesus answer the questions? 238, 239 L.J. Tell Jesus' story of the Wicked Husbandman. 238, 239 L.J. {78} What question was raised about tribute money? 240 L.J. What was Jesus' decision in regard to the paying of tribute money? 240 L.J. What did Jesus say was the greatest commandment? 240 L.J. How large was the widow's mite according to Jesus' estimate? Why? 243 L.J. For what purpose did certain Greeks come to the disciples? 243 L.J. Give the substance of Jesus' words at this time. 243, 244 L.J. Tell the story of the Faithful Servant. 244-246 L.J. Tell the story of the Judgment of the King. 246, 247 L.J. How probably did Jesus spend Wednesday and Thursday of Crucifixion week? 248 L.J. The Last Supper Why did the enemies of Jesus not want to arrest him during the Passover feast? 248 L.J. Describe the preparation for the Last Supper. 248, 249 L.J. Tell Jesus' words and actions during the supper. 249 L.J. What act of lowly service did Jesus do for his disciples? 249, 250 L.J. What did Jesus say that troubled the disciples? 253 L.J. What did Jesus do and say to Judas? 253 L.J. Name four comforting promises that Jesus made in this talk with the disciples. 254-258 L.J. What was Jesus' legacy to his disciples? 258 L.J. In what words did Jesus, speaking of the vine, express the dependence of the disciples upon himself? 258 L.J. To what extent did Jesus say true love will show itself? 261 L.J. When Jesus prayed for his disciples, what two things did he say he had done? 261, 262 L.J. For what persons did Jesus make requests? 262 L.J. What particular petitions did Jesus make for these persons? 262, 263 L.J. Betrayal Where did Jesus go alter the Last Supper and for what purpose? 264 L.J. What did Jesus say in his prayer in the garden about God's will? 264 L.J. How did Judas betray Jesus? 267 L.J. {79} Trial What occurred in the trial before Annas? 268 L.J. What false witness was borne against Jesus in the trial before Caiaphas? 269 L.J. What utterance of Jesus at this trial was said to be blasphemy? 269 L.J. Describe Peter's denial. 270 L.J. What were the questions and answers at the Jewish court? 270, 271 L.J. Judgment Give the conversation of Jesus and Pilate. 272, 275 L.J. What was Pilate's decision? 275 L.J. Describe the trial before Herod. 275, 276 L.J. What offer did Pilate make to the people? 276 L.J. What was the cry of the people in regard to Jesus? 276 L.J. In spite of finding no fault in Jesus, Pilate delivered him to be crucified. What reasons can you give for his action? 279, 280 L.J. Crucifixion Who went with Jesus to the place of crucifixion? 281 L.J. Where was Jesus crucified? 281 L.J. Who were crucified with Jesus? 281 L.J. What was written above Jesus on the cross? 282 L.J. How did his enemies taunt Jesus while on the cross? 282 L.J. Give the conversation between Jesus and the thieves. 282,285 L.J. What was Jesus' conversation with the disciple? 285 L.J. What did the Roman centurion say when Jesus died? 285 L.J. Burial Describe the burial of Jesus. 286 L.J. How and for what reason was the tomb guarded? 287 L.J. Resurrection Who came first on the Sabbath morning to the tomb of Jesus? 297 L.J. What did she find? 297 L.J. {80} Who came next to the tomb? 297 L.J. What further did the disciples discover? 297 L.J. Tell the story of Mary at the tomb of Jesus. 298 L.J. How did Jesus reveal himself to the disciples on the way to Emmaus? 301, 302 L.J. Why were the disciples meeting in secret at Jerusalem? 305 L.J. Tell about Jesus appearing among them. 305 L.J. What did Thomas say in regard to Jesus appearing? 306 L.J. How was Thomas finally brought to believe? 306 L.J. How were the disciples engaged when Jesus appeared to them again? 307 L.J. What help did Jesus give the disciples? 307 L.J. What commands did Jesus give Peter at this time? 308, 309 L.J. What great command did Jesus give his disciples at the Mount in Galilee? 310 L.J. For what purpose did Jesus tell the disciples to tarry in Jerusalem? 313 L.J. Victories of the New Faith What happened on the day of Pentecost? 325 L.J. What did the people say of the disciples? 326 L.J. What was the theme of Peter's sermon? 326-328 L.J. Give the result of the preaching. 328, 329 L.J. What miracle was performed by Peter and John at the temple? 330 L.J. Give Peter's message to the astonished people. 331, 332 L.J. What action did the authorities take? 332 L.J. What was the result? 332-334 L.J. What custom in regard to property prevailed at this time? 335 L.J. What was the sin of Ananias and Sapphira? 335, 336 L.J. For what reason was the first martyr, Stephen, put to death? 339 L.J. What was the nature of Stephen's defense? 340-344 L.J. What was the result of the martyrdom? 344, 345 L.J. What new city was entered by the apostles, and what happened there? 346, 347 L.J. Describe the meeting between Philip and the Ethiopian. 348 L.J. {81} What was the result of the meeting? 349 L.J. Give the name and character of the woman whom Peter restored to life at Lydda. 350 L.J. What vision had a Roman captain at Caesarea? 353 L.J. Describe Peter's vision at Joppa. 353, 354 L.J. What was the result of Peter's visit to the captain? 355, 356 L.J. For what act did the Jews at Jerusalem rebuke Peter? 357 L.J. How did Peter justify his act? 357, 358 L.J. Describe Peter's experience in prison. 359, 360 L.J. Where did Peter go after his escape, and how was he received? 360, 361 L.J. Paul, the Apostle Tell in brief the life of Paul, the Apostle. 367-370 L.J. For what purpose did Paul make the journey to Damascus? 371 L.J. Describe what happened on the way. 371 L.J. What part did Ananias have in Paul's conversion? 371, 372 L.J. How did Paul show his changed purpose? 372 L.J. Describe the plot against Paul and his escape. 375 L.J. Where were the disciples first called Christians? 375 L.J. First Missionary Journey What was the general location of Paul's first missionary journey? 376, 381 L.J. Who were Paul's companions on the first journey? 376 L.J. To what island did Paul and his companions go first? 379 L.J. What official did they interest in their message? 379, 380 L.J. Who opposed them? 379 L.J. Where did they go after leaving Cyprus? 380 L.J. Give the gist of Paul's sermon at Antioch. 380-384 L.J. What was the result among the Jews? 384, 385 L.J. What was the result among the Gentiles? 385 L.J. For what reason did Paul and Barnabas leave Antioch? 385 L.J. Where did they go? 385 L.J. What happened at Iconium? 385, 386 L.J. Why did the people at Lystra call Paul and Barnabas gods? 386 L.J. {82} How was Paul mistreated at Lystra? 387 L.J. What was the main work of Paul and Barnabas on the remainder of the journey? 387 L.J. What disturbance and discussion arose within the church? 388 L.J. How was it settled? 388, 389 L.J. What was the message sent to the Gentile Christians from the disciples at Jerusalem? 390, 391 L.J. Second Missionary Journey Where was the main campaign of Paul's second missionary journey located? 392 L.J. For what reason did Paul and Barnabas part, and who was the companion of each? 395 L.J. Why did Paul go to Macedonia? 396 L.J. Describe what happened first at Philippi. 396, 399 L.J. For what cause were Paul and Silas cast into prison? 399 L.J. What happened in the prison in the night? 399, 400 L.J. How did the disciples leave the prison? 400 L.J. Where did the disciples go after leaving Philippi? 403 L.J. What happened in Thessalonica? 403 L.J. Describe the visit to Beroea and the reason for sudden departure from there. 403, 404 L.J. To what famous city, the intellectual center of the Gentile world, did Paul now go? 404 L.J. What difficulties did Paul encounter at Athens? 404 L.J. Give the substance of Paul's speech at Athens. 407, 408 L.J. What was the result? 408 L.J. To what leading commercial city did Paul now go? 408 L.J. With whom did he live at Corinth? 408 L.J. How long a campaign did Paul wage here in the hope of evangelizing the city? 411 L.J. What did the Jews in Corinth do to Paul? 411 L.J. How was Paul released? 411, 412 L.J. Where did Paul end this journey? 412 L.J. {83} Third Missionary Journey Give an outline of the third missionary journey, mentioning the main places visited. 417 L.J. In what city did Paul have great success in evangelization? 418 L.J. What great metropolis of the world did Paul purpose to visit? 418 L.J. What was the reason for the riot at Ephesus? 418, 421 L.J. What was the cry of the people? 421 L.J. How was the riot ended? 422 L.J. Where did Paul go after leaving Ephesus? 422 L.J. How do you account for the change in the pronoun from "he" to "we"? 422, 425, 494 L.J. Tell what happened at Troas. 425 L.J. For what event was Paul hurrying back to Jerusalem? 425, 426 L.J. What premonitions did Paul make known to the Ephesians whom he met at Miletus? 426, 429 L.J. At what points did Paul touch on his journey to Jerusalem? 429, 430 L.J. In the Hands of his Enemies What objection to Paul did his enemies in Jerusalem raise? 433 L.J. What did they do? 433, 434 L.J. Give the substance of Paul's defense 434-438 L.J. What was the effect upon the mob? 438 L.J. What conversation did Paul have with the Roman commandant? 441 L.J. What was the effect of this conversation? 441 L.J. Before the Council Describe Paul's hearing before the council. 442, 445 L.J. What oath did about forty of the Jews take at this time? 445 L.J. Describe their plot. 445, 446 L.J. How was the conspiracy defeated? 446, 447 L.J. To whom was Paul sent? 447 L.J. Give the contents of the letter sent to Felix. 447 L.J. What decision did Felix make in regard to the case? 447 L.J. {84} Before Felix Who appeared as accusers at the hearing against Paul? 448 L.J. What were the charges brought against Paul? 448 L.J. What was Paul's defense? 448-451 L.J. What was the result of the hearing? 451 L.J. What was the effect of Paul's private conversations with Felix? 452 L.J. Before Festus What was Paul's condition when Festus became governor? 452 L.J. How did Festus arrange a hearing for Paul? 452 L.J. What appeal did Paul make during his trial? 455 L.J. Why could this appeal not be denied? 498 L.J. Before Agrippa Give the story of Paul as told by Festus to King Agrippa 455, 456 L.J. What reason did Festus give for bringing Paul before Agrippa? 457 L.J. Give the substance of Paul's speech before Agrippa? 457-461 L.J. What confession did the king make to Paul? 461 L.J. What did Agrippa say about Paul's innocence? 461 L.J. Voyage to Rome Give a general description of Paul's voyage to Rome. 462-466 L.J. Why was there doubt about proceeding from Fair Havens? 469 L.J. What was Paul's advice? 469 L.J. For what reason was the advice not taken? 470 L.J. Describe the weather when the ship sailed. 470 L.J. What happened soon after? 470 L.J. What did the sailors do after the storm struck? 470 L.J. How did Paul try to encourage the hopeless sailors? 470, 473 L.J. What happened on the fourteenth night? 473 L.J. Tell what happened when it was day. 474 L.J. What happened on the island of Malta? 474, 477 L.J. Describe the remainder of the trip to Rome. 477 L.J. {85} In Rome What liberty was Paul permitted by the authorities at Rome? 478 L.J. How did he employ his time there? 478, 481 L.J. Name some of the perils that Paul says he has passed through in his life. 482 L.J. What spirit did Paul show in his farewell words? 482 L.J. {86} SONGS OF THE AGES Most of the questions on this volume are of a literary nature and will be found in Part IV, "The Bible in Literature." The Prophets What broader meaning does the word prophet have than that of merely signifying a predicter of future events? 263 S.A. Name the four great prophets. 263 S.A. Why were the Minor Prophets so called? 263 S.A. What was the work of the prophets? 263 S.A. Isaiah Who was the greatest prophet of the Old Testament? 264 S.A. What was the condition of the kingdom of Judah when Isaiah came to prophesy? 264 S.A. How did Isaiah respond to his vision? 264, 265 S.A. What alliance did Ahaz form in spite of Isaiah's advice? 266, 267 S.A. What do you think of the effectiveness of the words used by Isaiah where he threatens Judah against invasion by the Assyrians? 283 S.A. What prophecy did Isaiah make to Hezekiah about the future of Judah? 268, 271 S.A. For what purpose did Sennacherib invade Judah? 271 S.A. Tell how Rabshakeh tried to turn the common people away from their allegiance to King Hezekiah. 271-273 S.A. How did Isaiah encourage King Hezekiah? 274 S.A. What further word did Sennacherib send to Hezekiah? 274 S.A. How was Judah saved from the Assyrians? 275, 276 S.A. (Questions on the literary value of Isaiah's poems may be found in Part IV.) {87} Jeremiah Give the condition of Judah in the time of Jeremiah. 297 S.A. In what way does the life of Jeremiah compare with that of Savonarola? 297 S.A. What were the circumstances of Jeremiah's call? 298-301 S.A. Sum up in a few words Jeremiah's message to the people. 305 S.A. What did the king do to the roll of Jeremiah's prophecy? 305-308 S.A. When Jeremiah continued to rebuke the people, what happened to him? 309-312 S.A. How did Jeremiah escape? 312, 313 S.A. How was Jeremiah treated by the foreign conqueror? 314-318 S.A. Who was appointed governor over the Jews who remained in their land? 318 S.A. Where did Jeremiah and the royal governor make their headquarters? 318 S.A. How did Gedaliah treat the Jews? 318-320 S.A. What was Gedaliah's fate? 320 S.A. What was Jeremiah's warning to the people who wished to take refuge in Egypt? 322-325 S.A. What did the people do? 325, 326 S.A. What does Jeremiah say is to be the punishment for the people who went into Egypt? 326-331 S.A. Give the substance of Jeremiah's prophecy concerning the doom of Babylon. 331-343 S.A. Ezekiel How does the book of Ezekiel differ from every other book of prophecy? 344 S.A. What was Ezekiel's great aim? 344 S.A. The prophecy of Ezekiel falls into three divisions: (1) Prophecies concerning the fall of the Jewish nation; (2) Prophecies concerning the destruction of foreign nations; (3) Prophecies of restoration of the Jews. Pick out instances of the three and note the effective symbolism used. 344-353 S.A. From Ezekiel's "Doom of Tyre," describe the commercial activity of a great city in ancient times. 346-351 S.A. {88} Amos In what kingdom did Amos prophesy? 354 S.A. Tell something of Amos' early life and call to be a prophet. 354 S.A. Where did Amos make his first appearance and what was his message? 354, 355 S.A. How did Amos defy the priest? 355, 356 S.A. What charges did Amos bring against the people? 356-361 S.A. Against what abuse did Amos speak? 361, 362 S.A. Hosea What was Hosea's special message? 363 S.A. What particular sins did Hosea ascribe to the people? 363-365 S.A. What relation between God and his people did Hosea point out? 365, 366 S.A. Micah In what respect did Micah's prophecy resemble that of Isaiah? 367 S.A. What social corruptions did Micah especially condemn? 367 S.A. What did Micah mention as the enduring foundations of the spiritual world? 369 S.A. Obadiah What was the main theme of the prophecy of Obadiah? 370-373 S.A. Joel What was the occasion of the prophecy of Joel? 374 S.A. How did the people receive Joel's warning? 378 S.A. What words of Joel were quoted by Peter on the day of Pentecost? 379 S.A., 326 L.J. Zephaniah Of what does the prophecy of Zephaniah consist? 380 S.A. Of his declarations of threats and promises pick out strong examples. 380-384 S.A. {89} Nahum For what reasons was Nineveh so bitterly hated by the Hebrew people? 385 S.A. What was the theme of Nahum's prophecy? 385 S.A. What striking picture does Nahum draw in the "Doom of Nineveh"? 387-391 S.A. Habakkuk What new problem is dealt with in the prophecy of Habakkuk? 392 S.A. What national condition of the Jews brought up this problem? 392 S.A. What would you say is the great thought brought out in "Warnings of the Watchman"? 392,393 S.A. Haggai What was the national condition of the Hebrews when Haggai prophesied? 397 S.A. What was Haggai's particular message to the people? 397-400 S.A. Was Haggai successful? 397 S.A. Zechariah What was Zechariah's aim in his prophecies? 401 S.A. Compare the beginning of Zechariah's prophecy with that of Haggai in point of time. 398, 401 S.A. Name some of the strange symbols that Zechariah used in his prophecy. 401-407 S.A. What encouragements did the prophet give to Zerubbabel to rebuild the temple? 404 S.A. What is the meaning of the vision of the flying book? 405 S.A. What is the meaning of the vision of the woman in the barrel? 405, 406 S.A. What is the meaning of the vision of the chariots of the four winds? 406, 407 S.A. Malachi What was the national condition of the Hebrews in the time of Malachi? 408 S.A. What was Malachi's message to the people? 408, 409 S.A. {90} The Epistles In what effective way did Paul follow up his visits to the various churches which he founded? 413 S.A. Name some of the occasions that called forth Paul's letters. 413 S.A. What influences other than Jewish are found in Paul's letters? 414, 415 S.A. Number the commands given in Paul's message to the Romans 415-419 S.A. Divide these exhortations into two classes, those for personal righteousness and those for social betterment. 415-419 S.A. How many of these commands might be followed to-day? 415-419 S.A. What did Paul say about obedience? 419 S.A. What were Paul's words about contentment? 420 S.A. What attitude did Paul say was worthy of the calling of a Christian? 420 S.A. What particular gifts did Paul say were given men for the building up of Christ's kingdom? 421 S.A. What did Paul say about being angry? 421 S.A. What did Paul say about the fruits of the Spirit? 422, 423 S.A. About what things did Paul say we should think? 424 S.A. Of all the spiritual gifts to be desired what did Paul say was the greatest? 425 S.A. Give Paul's definition of true love. 425 S.A. Why can a person be joyful when falling into temptation? 426 S.A. How does temptation begin? 427 S.A. What did James lay down as the two elements of pure religion? 427, 428 S.A. What did James say of faith and works? 428 S.A. How large a part does the control of the tongue have in the making of character, according to James? 428, 429 S.A. To what two things is the tongue compared? 428 S.A. What three things did James declare the tongue to be? 428,429 S.A. How did James say the peaceable spirit could be obtained? 429, 430 S.A. What did James say about the rich and the poor? 430, 433 S.A. Give James' definition of sin and compare it to John's definition on page 435 S.A.. 434 S.A. Name the two definitions of God as given by John. 435, 436 S.A. {91} How does John say we may prove our fellowship with God? 435 S.A. What does John say proves our love for God? 436 S.A. Compare John's estimate of love with Paul's. 425, 436, 437 S.A. Make a list of the rules laid down by Paul for the spiritual athlete. How do these rules compare with the requirements for the physical athlete? 438, 439 S.A. What games do you think Paul may have referred to in this letter? 414, 438 S.A. What does Paul say about the foundation of the Christian temple? 440 S.A. What does Paul say dwells in the Christian temple? 443 S.A. What does Paul say makes the Christian temple strong? 443 S.A. What do you think may have suggested to Paul the figure of the Christian as a warrior? 414, 447 S.A. Describe the spiritual armor. 447, 448 S.A. What does Paul say are the enemies against which the Christian warrior must fight? 447 S.A. What does Paul say of the immortality of the soul? 449-455 S.A. What message did John write to the church in Ephesus? 460 S.A. What promise for faithfulness was given the church in Smyrna? 460, 461 S.A. What was the charge against the church in Pergamum? 461 S.A. What was the message to the church in Thyatira? 462 S.A. For what was the church in Sardis rebuked? 462, 463 S.A. What promise was given to the church in Philadelphia? 463,464 S.A. What charge was brought against the church in Laodicea? 464 S.A. What beautiful promise was held out to the Laodiceans? 464 S.A. Name some of the symbols used in the successive scenes of this revelation. 467-478 S.A. What name was given, in John's vision, to the Heavenly City? 476 S.A. Name some of the characteristics of the Heavenly City. 477, 478 S.A. {92} {93} PART III THE LAND OF THE BIBLE _Visiting Palestine with THE BIBLE STORY_ {94} "A land not of sailors, not of traders, not of foresters, but a land of lonely highlanders who won their living from the soil, from grain fields, from vineyards, from orchards, and from sheepfolds. A land of paths, not of thoroughfares, with but one great city. A land, not far from the highroad between Europe and the East, yet secluded on its hilltops, where prophets and patriots dreamed in its safe caverns. A land which, because it had little possible outreach, reached upward." --_William Byron Forbush_. {95} {96} [Illustration: RADIAL KEY MAP ILLUSTRATING THE OLD TESTAMENT (With approximate distances and directions from Jerusalem). Used by permission of the American Baptist Publication Society. _Copyrighted by Geo. May Powell, 1901_.] {97} VISITING PALESTINE WITH THE BIBLE STORY A BIRD'S-EYE VIEW OF THE LAND The land of Palestine would be one of the most interesting even if sacred events had never occurred within its borders. In the first place, it is part of the world's largest oasis. Have you ever thought that it is the most isolated country on earth? Hemmed in by the desert, on part of one end by high mountains and on the west by the sea, it seems separated from an other lands as for some peculiar purpose. It is most astonishing in its physical contour. Though smaller than New Hampshire and of about the same shape, its elevation varies from the height of Mount Hermon, 9000 feet above the sea, to the lower level of the Jordan, 1300 feet below it. In the short distance of twenty miles from the Mount of Olives to the Dead Sea there is a drop of over 4000 feet. Within these limits flourish the pine and the palm, the wheat and the cane, the grackle and the skylark, the mountain wolf and the gazelle. The mountain may be covered with snow when the plain is green with verdure. From more than one hilltop the traveler can see at once the glaciers of Hermon and the steaming cauldron of the Dead Sea. These diversities explain many interesting points of history, and we may understand them more clearly through some of the rare and attractive photographs in THE BIBLE STORY. The Seacoast Plain Palestine may be most easily described as consisting of four strips widening from north to south, and broken across by Mount Carmel and the Valley of Esdraelon. These strips are, from west to east: the lowland plain, the highlands, the Jordan valley, and the tablelands east of the Jordan. {98} The lowland plain has several significant features. The coast line of Palestine, as you may see by the map (14 T.J.), is broken by only one indentation, that of the headland of Carmel, and has not a single harbor. The general character of its shores is admirably illustrated by the picture (110 S.A.), and their exposure by the picture of ancient Ascalon (474 T.J.). Jaffa, anciently Joppa, was then as now the common landing place for imports, but the small boats (168 T.J.) indicate how limited must have been the foreign commerce that could be carried among the rocks which fringe that shore. The plain farther inland was known at the north as the Plain of Sharon and at the south as the Plain of the Philistines. As the map (112 T.J.) shows, the main highroad from Asia Minor to Egypt ran through it. That Jerusalem was a spiritual rather than a commercial capital is seen in the fact that it was not on this road. Aijalon (364 H.T.) was one of those easy gateways at which Judea struggled with Philistia, and the valley of Sorek (180 T.J.), deeper among the hills, was the home of the individualistic patriot, Samson. The Highlands When Abraham came down over the backbone of Canaan and stood on the summit of Mount Ebal, which crowns the highlands, he chose for himself the hill country of Judah and Hebron. There may have been a stern prescience in this, as well as generosity to his luxury-loving nephew. Thenceforth the history of the Hebrews, like that of the Scotch, was largely that of highlanders. How suited were those hills for defense is suggested by photographs (304, 344, 356 H.T.). These highlands slope up gradually from the lowland plain on the west, but on the east they fall toward the Jordan with frightful rapidity, broken by kopjes, small canyons, and almost inaccessible swift streams. What this country is like is suggested by the picture (154 G.B.). It was a fitting home for such lonely prophets as Elijah and John the Baptist. Along these highlands rested the high towns of Hebron (44 H.T.), Bethlehem (14 H.T.), Jerusalem (496 H.T.), Shechem (82 H.T.), Samaria (156 T.J.), and, beyond Esdraelon, Nazareth (60 L.J.). Farther to the north lived the brave prophets of the Northern Kingdom among the mountain sanctuaries of the Lebanon (44 S.A., 460 H. T.) under the shadow of the King of the Land, Mount Hermon (60 S.A.). On these highlands this mere speck of a people intrenched themselves for ages against the mightiest of world powers. Here lived all their great men. Here were written their histories. Here were their two capitals. In one of their hill towns lived the Master for thirty years; in another, Jerusalem, he consummated his mission. {99} The Jordan Valley Jordan is more glorious in poetry than in history or in fact. As a stream it begins nowhere and ends in a salt lake. Its lower banks are a great hot muggy bowl (126, 394 T.J., 280, 290 H.T.). The stream has never been anything but a boundary, since it is not navigable and is too low for purposes of irrigation. Its fords have been the scene of many wars of conquest and defense (284 H.T., 64 L.J.), but the people living near it have always been weak and degenerate. It has been called the pantry of Canaan, fertile for food but ever open for easy attack. In literature, the stream has been often referred to as the symbol of the transition of death, and the outlet, the Dead Sea, as the emblem of judgment (34, 258 H.T.). Esdraelon and the Lake of Galilee Where the Kishon crosses northern Canaan is a long triangular valley, bounded on the south by the low range of Carmel (118 T.J.). This is Esdraelon, the fertile (328 H.T., 56 T.J.). It was Israel's natural battleground, and recalls Deborah, Gideon, Sisera, Saul, Ahab, Elijah, Jehu, Josiah, Pharaoh-necho, the Maccabees, the Romans, the Arabs, the Crusaders, and Napoleon. The seer of Patmos foresaw other world conflicts even more majestic in this valley of Armageddon. A part of the Jordan valley, but upon the level of Esdraelon and sharing its salubrity, is the Lake of Galilee, unmentioned in the Old Testament, but in the time of Jesus a busy center of work and trade and the scene of his longest ministry. It is a sapphire sea, set in a golden frame (96, 108 G.B.). The Eastern Tableland The high levels east of the Jordan were the border of the desert (318 H.T.). They were always occupied, as now, by wandering tribes, and they were decidedly foreign country. To the North there is more irregularity, as in the valley of the Jabbok (78 H.T.) mentioned in the story of Jacob. Down this tableland was another caravan road into Egypt past Sinai (200, 206 H.T.), from Damascus (410 T.J.), the treasure-house of the East. {100} UNDERSTANDING GEOGRAPHY BY PICTURES The inscription on the back of each of the pictures referred to below will answer the question and the text, referred to in brackets, will tell the story more in detail. Why is Hebron one of the most interesting spots in the world? 166 G.B., 44, 74 H.T. Of what interesting events was the Ancient Shechem, now known as Nablous, the scene? 24, 82 H.T. (82-87 L.J.) Who is associated with the town of Ramah? 136, 349 H. T. What kind of boats were used on the Nile and what were they called? 154 H.T. Of what value was the Nile to Egypt? 148 H.T. Describe the wilderness where the children of Israel wandered for forty years. 200, 206, 224, 240 H.T. What important discovery was made in the monastery of Saint Catherine near Mount Sinai? 210 H.T. Why is Palestine called a "living Pompeii"? 234 H.T. What is a Druse family? 134 G.B. Why is Petra one of the strangest and most marvelous cities in the world? 252 H.T. Locate it on the map. 14 T.J. What happens when the muddy waters of the Jordan flow into the Dead Sea, and why? 258 H.T. Tell the name of "the city of palm trees" and two important facts about it. 280, 290 H.T. (287-292 H.T.) What is the modern condition of this once important city? 390, 394 T.J. How does Smith explain this condition? 279 H.T. Give three important facts about the Plain of Esdraelon. 328 H.T., 56 T.J. Explain the meaning of the national saying, "from Dan to Beersheba." 340 H.T. {101} What valley was called the "Valley of the Smiths," and why? 364 H.T. What do you know about Endor? 378 H.T. (376-380 H.T.) What were the two chief industries of Judea? In illustrating his mission by referring to these pursuits, what words did Jesus use? 410 H.T. What do you know about the rock-hewn tombs used in Bible lands? 176, 310, 450 H.T. What do you know of the Cedars of Lebanon, and what is the meaning of the word "Lebanon"? 454, 460 H.T. What stands to-day on the old temple area in Jerusalem? 464, 468 H.T. What awful contest between rival faiths was fought out for a full day on Mount Carmel? 118 T.J. (116-122 T.J.) What influence did the great wilderness of the Brook Cherith have on the life and literature of the Hebrew people? 126 T.J. Between what two important cities of Palestine does the road run that is made famous by the story of the Good Samaritan? Why is it called the "Ascent of Blood"? For what reasons have pilgrims, both in Jesus' time and ours, traveled this road? 132 T.J., 90 L.J. What two great prophets are associated with the village of Shunem, and how? 136 T.J. (138-143 T.J.) In whose reign was Samaria made capital of the Northern Kingdom? 384 T.J., 374 T.J. How did the location of Samaria make it easy for it to resist assault? Tell the story of one dreadful siege there. 156 T.J. (152-157 T.J.) How was Samaria finally brought low? (411-413 T.J.) How does the city to-day justify Isaiah's name for it, "the crown of the pride of Ephraim"? 360 T.J. What other ruins tell the story of the once proud city? 350 T.J. Explain the statement made in the time of Jesus (82 L.J.) "For Jews have no dealings with Samaritans" 237 T.J., 488 L.J. What great seaport, the only inside harbor between Egypt and Mount Carmel, was the scene of Jonah's attempt to escape from the command of the Lord? 167,458 T.J. (165-171 T.J.) Through what valley does the modern railroad from Jaffa to Jerusalem run? 180 T.J. What great loss was suffered there in the time of Eli? 180 T.J. (342-346 H.T.) {102} Give the name of some of the gates in the ancient wall of Jerusalem and explain their use 216 T.J. 322, 338 L.J. What was the fate of the first wall that surrounded the city? 224 T.J. Does any of the wall still exist? 224, 230 T.J. When and for what reason did the ancient Jews gather at their wailing place in Jerusalem? 244 T.J. What two important mounts are separated by the valley of Jehosaphat, also known as Kidron? 252 T.J. Name something that distinguishes each mount. (264 L.J., 461 H.T.) What important roads run through the valley of Jehosaphat? Tell some other interesting features of the valley. 260, 264 T.J. What little village at the base of the Mount of Olives is remembered because of its pool, which was the scene of one of Jesus' miracles? 274 T.J. (197 L.J.) What interesting discovery has been made in connection with this pool? 304 T.J. What was the system of water supply in ancient Jerusalem? 298 T.J. What astonishing discovery has been made by excavation concerning the mound that covers the ancient city of Lachish in Palestine? 310 T.J. What mount was made a rival of Jerusalem by the erection of a temple which marked it as the central shrine of the nation? 366 T.J. What range is the great mountain barrier of northern Palestine? 372 T.J., 60 S.A. Locate this range on map. 213 L.J. Tell the name and character of the famous monument of Mesha, king of Moab. 376 T.J. What can be said of the city of Damascus both as to character and location? 406 T.J. What great man of New Testament times is associated with this city? (371 L.J.) In the midst of Mohammedan occupancy to-day, what portion of the old Christian city of Damascus is left to preserve the prophecy, "Thy kingdom, O Christ, is an everlasting kingdom"? 378 L.J. What river at Damascus was once compared with the Jordan river? 410 T.J. {103} By whom was it compared? (144 T.J.) What two famous cities on the eastern coast of the Mediterranean held the commercial supremacy of the East? 436, 442 T.J. How did a king of one of these cities come into business relations with a king of Israel? (457 H.T.) What Judean city possessed such fertile soil that it was called the "House of Bread"? 478 T.J. What beautiful character is associated with these harvest fields? (35 T.J.) What is the meaning of the name "Gethsemane," and why was the garden so called? 260 L.J. How did the location of Lydda make it a business center? 352 L.J. Name and locate the Roman city in which Paul the Apostle grew to manhood; and give two sources of civic pride. 374 L.J. What great prophet had his home in Anathoth, a little city near Jerusalem? 316 S.A. What scenes in the lives of two great men of Judea were laid in the hill country of Judea now marked by the Convent of Mar-Sarba? 358 S.A. What were some of the distinguishing features of the city of Corinth in the time of Paul? 418, 432 S.A. How did her situation contribute to Corinth's greatness? 402 L.J. For what characteristics did Corinth became proverbial in the ancient world? 410 L.J. (408-412 L.J.) Name and describe the most pronounced object in Ancient Athens. 406 L.J.,442 S.A. What Bible hero visited these scenes on his travels? 398 L.J. (404-408 L.J.) Tell how the situation of Antioch made it a place of concourse for all classes and kinds of people. 446 S.A. Locate Antioch on map. 381 L.J. What historical ground did Paul's route in Macedonia cover? 428 L.J. What natural cause accounts for the decay of the city of Miletus which was in Paul's day one of the leading centers of Greek civilization? 420 L.J. (425,426 L.J.) Describe the aspect, as seen from the sea, of the city of Assos, visited by Paul on his third missionary journey. 424 L.J. (425 L.J.) {104} What is the appearance of the AEgean Sea to-day, commercially speaking, as compared with classic times? 432 L.J. Of what historical events was the city of Salonica the scene and by what name was it known in the time of Paul? 436 L.J. (403,404 L.J.) What interesting points might have been viewed by Paul from the deck of the "Twin Brothers," as it lay in the port of Puteoli? 440 L.J. Name and give the interesting events that centered about the mount known as the "Mount of God". 94 S.A. What stands on the island of Malta to-day commemorating Paul's visit there? 480 L.J. (474-477 L.J.) Describe and give the name of the great Way which has been called the "Queen of Roads". 476 L.J. {105} LOCATING BIBLE CHARACTERS IN THE LAND (Use map at the beginning of this chapter except when referred elsewhere. ) Abraham Locate the place of Abram's birth, Ur in Chaldea. 21, 487 H.T. Trace his migration, with his father and family, to Haran in Mesopotamia, 21, 487 H.T.; and his route from there to the land of Canaan, passing through: Shechem (also known as Sichem), his first stopping place, 22, 487 H.T.; Bethel, where he built an altar, 22, 487 H.T.; Hebron, where he made his permanent home and where later Sarah died, 25,45 H.T. Sodom and Gomorrah were situated in the valley of the Jordan where it broadens out in its southern part into a plain. The present Dead Sea is said to lie over the site of these two cities. Trace out on the map the distance covered by Abram when he pursued the five foreign kings "as far as Dan." 25, 26, 488 H.T. How does the extent of land, "from the river of Egypt unto the great river Euphrates," which was promised to Abram and his family, correspond to that territory ruled over by the great king Solomon? 28, 455, 488 H.T. Locate the town of Beer-sheba, one of the homes of Abram. 42, 488 H. T. Solomon built the great temple on Mount Moriah in Jerusalem. 461 H.T. What other event do some think happened at this place? 41, 491 H.T. Isaac Locate and give the meaning of the name of the far distant land where Isaac's wife was sought. 50,491 H.T. Jacob Locate Paddan-aram, where Jacob fled from his home in Canaan to be with his uncle Laban. 68, 492 H.T. Locate the ford of Jabbok near which Jacob wrestled with the angel. 80, 492 H.T. {106} Joseph Find the city of Dothan where Joseph's brothers conspired against him. 95, 492 H.T. What other great man was associated with Dothan? 151. T.J.,492 H.T. In what part of Egypt was the fat land of Goshen, which Pharaoh gave to Joseph's father and brothers for a dwelling place? 125, 493 H.T. (Note, in the story of the plagues, 158 H.T., that the Hebrews still dwelt in this particular part of Egypt in the days of oppression.) Moses Trace out the general route taken by the children of Israel from Egypt to Canaan, locating the Red Sea, where the hosts of Pharaoh were drowned, 180 H.T.; Mount Sinai, where the Ten Commandments were given, 201 H. T.; the wilderness, between the arms of the Red Sea, where the people wandered so long, 242 H. T.; Hebron, to which the spies were sent, 243 H. T.; Kadesh, where the people abode for many years and where Miriam died, 248 H.T.; Edom, the hostile land through which the people wished to pass, 249 H.T.; Mount Hor, where Aaron died, 250 H.T.; Moab, where the Israelites encamped for some time, 255 H.T.; the Jordan river, at the head of the Dead Sea, where the Israelites finally crossed into the land of Canaan, 285 H.T. Joshua (See larger map of Palestine, 14 T.J., for conquests of Canaan.) When the children of Israel crossed the Jordan into the land of Canaan, they found it full of foes. Joshua, the courageous warrior, won the land for the Israelites. Locate the scene of many of his mighty conquests--Jericho, 287 H.T.; Ai, also known as Hai, 294 H.T.; Gibeon, 300 H.T.; Jerusalem, 305 H.T. Where was Gilgal, the place of Joshua's camp? 300 H.T. Ehud From what section of the land did the Moabites come who warred against the Israelites in the time of the judge Ehud? 315 H.T. This is the same Moab to which the family of Naomi and Elimelech went to escape famine in their native city of Bethlehem (35 T.J.), which was six miles south of Jerusalem. {107} By what physical formation were the people of Bethlehem able to see that there was food in the land of Moab? 487 T.J. Gideon Locate the land of the Midianites, the Arab wanderers who oppressed Israel in the time of Gideon. 319 H.T. (This is said to be the same country whither Moses fled when he killed the Egyptian, 141 H.T.) Samuel (Map, page 14 T.J.) By noting the three great cities of Philistia, Ashdod, Askelon, and Gath, give the general location of the land of the Philistines, the people so long at enmity with the Israelites (342,360,375 H.T.) from whose hosts came the giant Goliath (386 H.T.) 493 H.T. Saul Locate the country of Gilead where at Jabesh Saul's first battle was fought. 359 H.T. (Note how the people of Jabesh-gilead later remembered Saul's help. 359,381,494 H.T.) David (Map, page 14 T.J.) Where was the town of Gath, the home of the giant Goliath? 386, 497 H.T. (Note that later King Uzziah broke down the walls of Gath. 287, 288 T.J.) Locate the land belonging to the tribe of Judah on whose hills David lived as a boy and tended sheep. 382 H.T. Solomon Describe the location of the city of Jerusalem, the capital of the kingdom of David and Solomon. Give its position with respect to the Dead Sea, the Mediterranean, Dan, and Beer-sheba. 461 H.T. Did the Queen of Sheba come far to visit Solomon? Trace what was probably her route. Note how far Solomon's fame had spread. 487, 498 H.T. {108} Locate Ezion-geber, the town on the Red Sea from which Solomon sent his ships to trade in Egypt and Arabia. 482, 498 H. T. (Note that the same people who were formerly in bitter bondage in Egypt were trading on equal terms with that nation. 498 H.T.). Deborah (Map, page 14 T.J.) What general section of the Israelitish country was concerned in the story of Deborah? 487 T.J. Locate the principal places: the hill country of Ephraim near the country belonging to the tribe of Naphtali from which Barak came to seek Deborah's help, 52, 53 T.J.; Bethel where Deborah lived, 52 T.J. Elijah and Elisha (Map, page 112 T.J.) Trace out the journeys of Elijah from Samaria, the capital of Ahab's kingdom (113 T.J.) to Zarephath, where the widow served him, 114, 115 T.J.; Mount Carmel near Jezreel where he met the prophets of Baal, 116-122 T.J.; Beer-sheba, where he left his servant, 123 T.J.; Mount Horeb, where he received new courage, 123, 124 T.J.; Jezreel, the scene of Naboth's vineyard, 127-130 T.J.; the Jordan, near Jerusalem, where Elijah was taken in a chariot of fire and where Elisha took up his work, 130-134 T.J. Locate Syria and its capital, Damascus, the home of Naaman, the leper who came to Elisha to be healed. 143-147 T.J. Jonah Locate Joppa, from which place Jonah sailed to Tarshish. Locate Nineveh to which he finally went. 165-171, 493 T.J. Samson (Map, page 14 T.J.) Locate the city of Dan which was Samson's home, and in general the scenes of his raids into Philistia. 172-182, 493 T.J. Daniel Locate Babylon, where Daniel lived in the court of Nebuchadnezzar. 183 T.J. {109} Esther, Nehemiah Locate Shushan, prominent in the stories of Esther and Nehemiah. 60, 212, 488 T.J. Life of Jesus (Use map, page 24 L.J., in addition to map in this volume.) The scenes of Jesus' life were laid in many places throughout the land of Palestine. These places are here tabulated and divided according to the periods of His life. Three practical tests are proposed:-- (1) How many of the places given below suggest to you familiar stories? (2) How many of these scenes can you locate on the map? (3) Make an outline of the life of Jesus from the sequence of events here given by writing out in brief the incident connected with each place. The Boyhood Bethlehem of Judea. 37 L.J. Jerusalem. 49 L.J. Egypt. 45 L.J. Nazareth. 49 L.J. Preparation for the Ministry The Jordan River. 65 L.J. The Wilderness near Jericho. 70 L.J. The Ministry Cana. 78 L.J. Samaria. 82 L.J. The Mount of Beatitudes. 105, 107, 108 L.J. Capernaum. 125 L.J. The City of Nain. 130 L.J. The Lake of Gennesaret. 136, 489 L.J. The Banquet Hall of Herod. 154 L.J. The Pool of Bethesda. 167, 489 L.J. Caesarea Philippi. 178 L.J. Bethany. 215 L.J. Jericho. 221 L.J. {110} Passion Week An Upper Chamber. 249 L.J. The Mount of Olives. 264 L.J. Palace of the High Priest. 269 L.J. Pilate's Palace. 272 L.J. The Palace of Herod. 275 L.J. Pilate's Judgment Hall. 276 L.J. Golgotha (Calvary) 281 L.J. Joseph's Garden. 286 L.J. The Resurrection The Village of Emmaus. 301 L.J. The Sea of Galilee. 307 L.J. The Mount of Ascension. 310 L.J. Trace out on the map on page 381 the first missionary journey of Paul. 376 L.J. Trace out on the map on page 393 Paul's second missionary journey. 392 L.J. Trace out on the map on page 415 Paul's third missionary journey. 417 L.J. Follow the route on page 449 of Paul's journey to Rome. 462 L.J. {111} PART IV THE BIBLE IN LITERATURE _For Lovers of Literature_ {112} "It is surely good that our youth, during the formative period, should have displayed to them, in a literary dress as brilliant as that of Greek literature, in lyrics which Pindar cannot surpass, in rhetoric as forcible as that of Demosthenes, or contemplative prose not inferior to Plato's--a people dominated by an utter passion for righteousness." --_Richard G. Moulton_. {113} THE BIBLE IN LITERATURE THE BIBLE'S PLACE IN LITERATURE It may well be said that, like our English speech, our literature has drawn its material and its inspiration from many tongues and peoples. Its sources are world-wide. Its stream flows from innumerable springs and fountains. Some of them have been shallow and some have given up only the waters of bitterness, but many there are which keep the current broad and pure and deep. And of those fountains that ever pour out living water the most abounding is our English Bible. So abundantly has our literature drawn from the Bible that a study of it is the very beginning of the knowledge of English writings. He alone can be called educated who knows this Book; for its _style_, its _substance_ and its _spirit_ are thoroughly woven into the thought and language of English-speaking people. In the age of Elizabeth, when the Bible was translated, our English words were coming fresh coined to our language from the mint of life. New words were being made out of men's experiences. Such words brought the pictures and images of things and actions vividly to the mind as our abstract speech of to-day can never do. It was this living, concrete language which men like Tindale and Coverdale wrought into what became the King James Version; and with such mastery that to this day the Bible has no peer in the vigor, the directness, and the simplicity of its style. Then, too, in those days religious belief was often a matter of life and death. Many of the translators finally gave up their lives rather than to renounce their convictions, and it could only be that such men would give to the Bible a style that breathes always the noble dignity and earnestness of martyrs. Thus he who would appraise our English writings must weigh whatever they possess of the earnestness, the simplicity, the vigor, the directness of the Bible. He must himself have mastered well that great source of English style. {114} Then who shall measure the treasures of the Bible substance that our writers have poured into their books? The Bible has contributed their language, their plots, their incidents, their characters, their moral lessons, even their names. Words can no more than faintly suggest how full to overflowing of the Bible is our literature. An allusion from the Scriptures adorns almost every page of such writers as Browning and Ruskin. Five hundred Biblical allusions appear in the Ring and the Book alone. Thousands of them are scattered through Shakespeare and in their use the poet climbs perhaps oftenest to the heights of his genius. It has been said that no other passage in Shakespeare has the sublimity of that one patterned by the lover of Jessica from the Book of Job:-- [Footnote: Lorenzo thus addresses Jessica. (See page 157.)] "Look how the floor of heaven Is thick inlaid with patines of bright gold; There's not the smallest orb which thou behold'st But in his motion like an angel sings." Our masters of poetry and prose have thus become the Bible's messengers; but such also are the lesser writers and speakers of every day. The Bible words find a response that is universal; for Truth knows no chosen vessel but rather has chosen all. Story and lyric, epic and drama, alike carry onward the Bible's messages and continue to spread their truth among all people of the English tongue. But perhaps most precious of all the Bible's contributions to our literature is the gift of its spirit. The creators of the best in English have shared that spirit in that their works have shared the Bible's lofty purposes. Who so earnestly preaches the living of a life as John Bunyan in Pilgrim's Progress? Who more resembles the Hebrew seer warning his people of their danger, than Lincoln, when with solemn prophecy he declares: "'A house divided against itself cannot stand.' I believe this government cannot endure permanently half slave and half free"? Carlyle calling the world to repentance, Dickens and Thackeray calling it to reform, Emerson pointing new heights for reason and faith and love, Browning proclaiming "The best is yet to be"--each in his own way seeks to bring in the Kingdom. And what is the spirit of the Bible, unless it be the spirit of a people seeking after God if haply they might find Him? If we should study what has called out the best in men or letters in order that we may understand that best, how much more ought we to know the Bible for itself. The deep experiences of the soul are the {115} stuff of which literature is made; and in language whose appeal is alike to the wise and the simple this Book dramatizes the life of the soul. Though struggling much between right and wrong and falling often, the Old Testament heroes groped their way upward to better things, and established their belief in one God upon a firm foundation. Their story is the epic of the soul's struggle and victory; but it is also the revelation of humanity's past, the mirror of its present of progress and defeat, the prophecy of its triumphant future. The Psalms, in the words of Heine, collect within themselves "sunrise and sunset, birth and death, promise and fulfillment--the whole drama of humanity." Excepting only those of the New Testament literature, no authors of any land or time have seized upon truths so unchanging and so everlasting as the writers of Job and the books of the Prophets. Ignoring life's vanities, soaring far above the things that are temporal, these writings ever summon the minds of men to dwell upon things eternal. Finally in the literature of the New Testament the victories of faith replace the victories of war; the groping instinct of survival is justified in the Demonstration of Immortality; the Cult of the Chosen People gives way to the Gospel of Universal Brotherhood; the Omnipotent Creator is revealed also the God of Love; the Deity of Retribution and Justice becomes a Father; Man, the Child. {116} QUESTIONS BRINGING OUT THE BIBLE'S LITERARY VALUE 1. The Poetry of the Bible What is the difference between the rhythm of Hebrew poetry and that of English poetry? 11 S.A. What three forms does this rhythm take? 12 S.A. In the words quoted from Jesus are any of these forms used? 13 S.A. What is the richest part of Biblical poetry? 13 S.A. Rhythm and Feeling What form of rhythm illustrated on page 12 S.A. is used in the psalms: The Righteous Man. 19 S.A. A Morning Prayer. 20 S.A. A Song of Deliverance. 26 S.A. A Song in Time of Trouble. 61 S.A. The Cry of the Needy. 98 S.A. Idols of Silver and Gold. 136 S.A. Our Father. 118 S.A. A Pilgrim Song. 156 S.A. What two qualities, necessary to Hebrew poetry, are found in Deborah's Song of Triumph? 54-59 T.J., 11 S.A. What deep feeling prompted the Song of Judith? 105-107 T.J. How can the "Song of Songs" be compared with the lyrical poetry of the Elizabethan period in England? 234-239 S.A. The Psalms a Collection of Lyric Poetry For what purpose was the Book of Psalms written? 17 S.A. What is the leading theme of the Psalms? 17 S.A. Mention some of the other themes. 17 S.A. Name the Psalm in which every verse, it is said, contains a reference to the law of God. 505 S.A. {117} In what way is Psalm 119 (143 S.A.) an alphabetic Psalm? 505 S.A. Ruskin says that, among others, Psalms 1, 8, 15, 19, 23, 24, well studied and believed, are sufficient for all personal guidance. What principles of conduct are enjoined in:-- The Righteous Man. 19 S.A. Little Lower than God. 22 S.A. The Upright Man. 23 S.A. Song of the Earth and Sky. 30 S.A. The Good Shepherd. 35 S.A. The Earth is the Lord's. 36 S.A. Ruskin says that Psalm 72 contains many principles of just government. State in modern terms some of the principles of government enjoined in "The Righteous King". 88 S.A. Ruskin says that Psalm 104 anticipates the triumphs of natural sciences. From the reading of the Psalm can you suggest those anticipated? Read note 503 S.A. 120 S.A. Compare Manasseh's prayer, 320 T.J., with the Prayer of Repentance. 75 S.A. Can you suggest an act of David to which this Psalm is probably related? 75 S.A. Job a Dramatic Poem What characteristic makes Job a dramatic poem? 180 S.A. What is the distinction between Hebrew drama, as illustrated in Job, and the Greek and English drama? 180 S.A. What is the central theme of the book of Job? 179 S.A. What are the characters of the book of Job? 178 S.A. Trace the dramatic climax in the messages brought to Job. 182 S.A. Locate Job's two sublime statements of faith, often quoted. 194, 200 S.A. What description of man, noted in literature, does Job give? 195 S.A. What great question asked by Job is the theme of many poems, such as Tennyson's "In Memoriam"? 195 S.A. Give the summary of the thought contained in the first cycle of speeches. 195 S.A. Give the summary of the thought contained in the second cycle. 204 S.A. Give the summary of the thought contained in the third cycle. 213 S.A. {118} What does Elihu add to the thought of the poem? 221 S.A. What reply does the book of Job give to the question, "Why do good people suffer?" 231 S.A. The Apocalypse a Rhapsody Dr. Richard G. Moulton calls the Apocalypse a rhapsody, or a fusion of all other styles of Hebrew writing. Can you discover evidences of the dramatic lyric and narrative styles used? 456-478 S.A. The proper preparation for appreciating the Apocalypse, it is said, is the study of other Hebrew rhapsodies, in particular Isaiah and Zechariah. What similarity can you find in "Visions of the Heavenly City" and Isaiah's "Awake, O Zion"? 286 S.A. What similarity can you find both of style and content in the Apocalypse, 456-478 S.A., and Zechariah's "Vision Rhapsody"? 401-407 S.A. Hero Poems What is the book of Jashar? 306, 426, 493 H. T. 2. The Oratory in the Bible Compare the opening sentences of the speech on Mars Hill with those of Paul's sermon at Antioch; how, or in what characteristic, does the contrast show that Paul was a great speaker? 380, 407 L.J. Senator Albert J. Beveridge says Paul's speech on Mars Hill has never been excelled in brevity of statement and in force of thought, and that in these regards it compares favorably with Lincoln's speech at Gettysburg. How does Paul gain his audience's attention? How does he compliment the Greeks in the course of his speech? What is the substance of his argument against paganism? What thoughts form the principal message of this speech? 407, 408 L.J. It is said that Moses' speeches to the children of Israel during their wanderings in the wilderness are examples of fine oratory, sometimes producing upon the people all the effect of drama. In his speech on pages 271, 272 H.T., what do you think of his methods of swaying his audience as compared to the modern orator's? {119} Daniel Webster's customary preparation for the delivery of an oration was to read Isaiah's magnificent address, "Comfort Ye My People." What oratorical beauties can you discover from a reading of this address? 284, 285 S.A. 3. Other Literary Forms Found in the Bible What is the nature of the book of Ecclesiastes and the author's view of life? 242-246 S.A. What is the nature of the book of Proverbs? 248 S.A. Give the gist of the teachings of the Proverbs. 248 S.A. Give in modern terms three principles of conduct taught in "Enter not into the Path of the Wicked" 255 S.A. Wisdom Literature Dr. Richard G. Moulton says there are three characteristic methods employed in stating the Proverbs: antithesis, comparison, and imagery. In the selection, "Praise of the Wise and Virtuous Woman," can you find examples of these three methods? 256 S.A. The literary forms of the Proverbs are fourfold: the single couplet; clusters of couplets, where several independent sayings are gathered about a common theme; the epigram; and wisdom sonnets. Note these four forms. 501 G.B. 249-257 S.A. Letters In what literary form are the writings of Paul? 413 S.A. What can be said of the style of Paul's letters? 413 S.A. How did Paul's wide experience contribute to his writings? 414 S.A. Varied Styles What type of story common to-day is told by one of the brothers of Abimelech? 333 H.T. Do you think Nathan's method of bringing David to repentance peculiarly effective? Give three literary devices used by Nathan in support of your opinion. 432 H.T. What three stories in the Bible are recognized as among the most charming love stories in the world? 49 H.T. 60 T.J., 35 T.J. {120} What is the circumstance of the only riddle in the Bible? 173 T.J. What literary form did Jesus most often use in speaking to the people? 133 L.J. 4. The Literary Value of the Books of Prophecy Isaiah In what literary form are many of Isaiah's prophecies written? 277 S.A. What qualities in Isaiah's poetry give it a high place in literature? 277 S.A. Dr. Richard G. Moulton says that in Isaiah's poetry, men's thoughts are directed toward the great idea of a universal spiritual dominion. In "Comfort Ye My People," what passages do you think have this purpose? 284, 285 S.A. Isaiah is said to be a master of satire and pathos, of proverb and parable, of simile and metaphor. In his sublime words, "The Triumph of the Man of Sorrows," can you find evidences of these literary forms? 288, 289 S.A. Jeremiah What was the theme of Jeremiah's prophecy? 297 S.A. What symbolic use did Jeremiah make of the potter and his clay? 301 S.A. Hosea Through what personal experience was Hosea able to interpret the love of God? Can you discover in "The Longing of God for His Children" the strong feeling due to this experience? 365, 366 S.A. Amos Because of the circumstances of his early life Amos drew most of his figures from nature and agricultural occupations. How many such allusions can you find in the selections here given? 354-362 S.A. Micah In the prophecy of Micah appear probably the most striking words ever written predicting world peace. Locate them. 367-369 S.A. {121} Nahum In what regards do you consider the description of war in "The Doom of Nineveh" an adequate picture of modern day warfare? 387-391 S.A. Habakkuk Compare the theme of the prophecy of Habakkuk with the theme of the book of Job. 179, 392 S.A. The prayer of Habakkuk is said to be a composition unrivaled for boldness of conception, sublimity of thought, and majesty of diction. After reading can you pick out passages that confirm this estimate of it? 393-396 S.A. Haggai What is said of the style of Haggai's writing? 397 S.A. Zechariah What is the meaning of the prophecy of Zechariah? 401 S.A. 5. The Bible-an Inspiration to Writers Compare Victor Hugo's account of the Fall of Jericho with the Bible account. 293, 287-292 H. T. Show how the wilderness journey of the children of Israel is traced out in the poem, "Lead Me On". 238 H.T. How many of the twenty and more allusions to the Bible in Whittier's poem, "Palestine," can you pick out and explain? 15-17 H.T. To what event of Israelitish history does the "Song of the Manna Gatherers" refer? 198 H.T. (196 H.T.) Poems Inspired by the Bible The following well-known poems were inspired by passages in the Old Testament. Bring out some of the beauty and power which the poets saw in these passages by comparing them with the poems. The Finding of Moses. 134 H.T. (138 H.T.) The Seventh Plague of Egypt. 162 H.T. (166 H.T.) The Burial of Moses. 274 H.T. (272,273 H.T.) Saul and David 395 H.T. (396 H.T.) {122} Cave of Adullam. 437 H.T. (438 H.T.) Ruth. 49 T.J. (35 T.J.) Belshazzar. 211 T.J. (201-206 T.J.) The Destruction of Sennacherib. 315 T.J. (271-276 S.A.) Hymn by the Euphrates. 316 T.J. (346, 347 T.J.) How does Dante, in his "Divine Comedy," use Psalm 114 (134, 135 S.A.)? 504 S.A. What famous writer at the age of fifteen composed a hymn founded on Psalm 136 (162, 163 S.A.)? 506 S.A. What Psalm has been most often translated into English verse? 35 S.A. Name some poets who have translated the Shepherd Psalm into verse. 498 S.A. Consider the passages descriptive of the relation of the Eastern shepherd to his sheep, on pages 200 and 201 L.J. and 285 S.A., and study the pictures, noting the inscription on back, on pages 210 and 288 G.B. What qualities had this relationship peculiar to the East? State the peculiar qualities of this relationship that make the figure of the shepherd used in the first three lines of Psalm 23 particularly appropriate as applied to God. 35 S.A. Find the lines in Psalm 72 (88 S.A.) on which is based the tradition, evidenced by many poems, that the three Wise Men from the East were Kings. 501 S.A., 29, 41 L.J. What lines of Psalm 80 (91 S.A.) underlie Elizabeth Barrett Browning's, "The Measure," stanza 2? 501 S.A. What lines in Psalm 86 (98 S.A.) are beautifully used by Tennyson in the verse quoted from "Rizpah"? 502 S.A. What lines in Psalm 87 (100 S.A.) furnished the motto for Augustine's great work, "The City of God"? 502 S.A. What well-known tune derived its name from the number of the Psalm which was used with it? 116,503 S.A. Story Suggested by the Bible Can you name a popular modern story that has its inspiration in "The Wise Men"? 41 L.J. Read the following stories from the volume, "The Life of Jesus," with your reading of Van Dyke's beautiful story, "The Other Wise Man," and note the interesting correspondence. Alternate Van Dyke's story with THE BIBLE STORY and read as follows:-- {123} _The Other Wise Man_ The Sign in the Sky By the Waters of Babylon THE BIBLE STORY The Wise Men, 41 L.J. _The Other Wise Man_ For the Sake of a Little Child THE BIBLE STORY A Journey to the Land of the Pharaohs, 45 L.J. _The Other Wise Man_ In the Hidden Way of Sorrow THE BIBLE STORY The Crucifixion, 281 L.J. _The Other Wise Man_ A Pearl of Great Price Book Titles Taken from the Bible The fact that many books of every style and content bear names taken from the Bible and develop themes suggested by the Bible is a tribute to the beauty and picturesqueness of Bible diction and indicates the extensive scope of its writings. What would you expect the theme of each of the following books to be, judging by the thought which the titles suggest? "The Inside of the Cup" Winston Churchill "The Fruit of the Tree" Edith Wharton "All the Days of My Life" Margaret Sangster "From My Youth Up" Amelia Barr "Titus" Florence Morse Kingsley "Following the Star" Florence Barclay "Barabbas" Marie Corelli "The Yoke" Elizabeth Miller "The Wages of Sin" M. S. Harrison "The Sins of the Father" Bertha M. Clay "The Eternal City" Hall Caine "A Voice in the Wilderness" Grace Livingston Hill Lutz "The Thirteenth Commandment" Rupert Hughes "The Hands of Esau" Margaret Deland "A Certain Rich Man" William Allen White "The Promised Land" Mary Antin "Prince of the House of David" J. H. Ingraham "The Far Country" Winston Churchill "Unleavened Bread" Robert Grant "Judas Iscariot" L. N. Andrew "These Twain" Arnold Bennett "The Good Shepherd" John Roland "Prodigals and Sons" John Ayscough {124} "The Lost Boy" Henry Van Dyke "God's Remnants" Samuel Gordon "The Foolish Virgin" Thomas Dixon "The Heritage of Cain" Isabel Ostrander "Behold the Woman" T. Everett Horre "If Any Man Sin" H. A. Cody "The Crown of Life" Gordon Arthur Smith "The Clean Heart" A. S. M. Hutchinson "The House of Bondage" Reginald Wright Kauffman "The Mark of the Beast" Reginald Wright Kauffman "The House of the Lord" J. E. Talmage "Where the Laborers are Few" Margaret Deland "The Old Adam" Arnold Bennett (These are only a few of the many books that have drawn their titles from the Bible.) {125} THE BIBLE'S GIFT TO OUR LANGUAGE How often in listening to a speaker or in reading our everyday literature we find our imagination stirred by a forceful phrase taken from the Bible. If we know the part of the Bible from which the phrase comes it always throws a flood of light upon the message. But due to ignorance of the Bible, too many of us grope for the phrase's meaning. Ignorance of the Bible a Handicap to the Student In these days even high school and college graduates cannot explain the simplest Bible allusions. Charles Dudley Warner, writing in Harper's Magazine, says that a "boy or girl at college, in the presence of the works set forth for either to master, without a fair knowledge of the Bible, is an ignoramus, and is disadvantaged accordingly. For example, in Shakespeare there are quotations from fifty-four books of the Bible, thirty-one from Genesis alone; in Tennyson there are two hundred and one quotations or allusions from the Old Testament. Wholly apart from its religious or its ethical value, the Bible is the one book of which no intelligent person, who wishes to come into contact with the world of thought, and to share the ideas of the great minds of the Christian era, can afford to be ignorant." Dramatic Terms Used by a Greek Scholar The Bible indeed holds supremacy over all other sources of literary allusion in the addresses and writings of public men. The _Independent_ calls attention to a eulogy written by a prominent university professor in which were found, in an article of less than six pages, fourteen expressions from the Bible: "Every good word and work," "Fountain sealed," "Discernment of spirits," "Hid treasure," "Sinned with their lips," "Faith in his high calling," "Seeing him who is invisible," "Time would fail me," "Slept or slumbered," "Egyptian taskmaster," "Bloweth where it listeth," "Make a plain path," "Recompense of reward," and one direct quotation, "This is the way; walk ye in it." Against these fourteen cases is only one use of classical {126} phrases and one allusion each to Milton and Wordsworth. And Professor Gildersleeve is not known as a Bible scholar; he is past master of all our Grecians, and master also of a most delightful style. "He could have spattered his address over with Greek and Latin references and expressions without winking, so easy would it have been for him, but they could not have fitted into the serious purpose of plain and tender address as do the words of the two Testaments." Superficial Knowledge of the Bible Prevalent It makes no difference what a man's profession may be; whether he be a literary man, a lawyer, a teacher, or a clergyman, Bible words will unconsciously drop off his tongue, so familiar have the striking terms and phrases of the Bible become. And yet a mere superficial knowledge of the Book of books prevails to-day to such an extent that many grotesque mistakes and misquotations occur. London's leading newspaper solemnly affirmed one morning that if the Government of the day came to grief it would "fall, like the walls of Jericho, before the noise of empty pitchers." Can you discover the mistake in this simile? (287, 329 H.T.) A great lecturer on one occasion alluded to "Pharaoh and his hosts being overwhelmed in the Jordan." What two events are confused in this quotation? (184, 285 H.T.) Whenever such an expression presents itself and is found to be vague or confusing, turn to the following list of allusions, which are those in most common use, and arranged alphabetically for easy reference. [Footnote: Note there are two lists of allusions, both alphabetically arranged.] Clear up the obscurity by reading the Bible passage that explains the doubtful phrase. Each of these allusions has been used many times in common speech or in our great English writings, as illustrated by the many quotations that follow. A knowledge of the meaning and derivation of such phrases opens up a new world of interest and understanding and the ability to use them correctly infuses speech and writing alike with a new power of graphic expression. How many of these allusions recall definitely a certain incident or story to your mind? As strong as a spider's web. 190 S.A. Ananias. 335 L.J. Apples of gold in baskets of silver. 504 G.B. Appeal unto Caesar. 452 L.J. {127} Add a cubit to his stature. 106 G.B. At their wits' end. 132 S.A. All things to all men. 438 S.A. As a lamb to the slaughter. 289 S.A. As locusts for multitude, 319 H. T. As a hart panteth after the water brooks. 61 S.A. As sheep having no shepherd. 144 L.J. As high as Haman. 73 T.J. Balaam's ass. 259 H.T. The beauty of holiness. 505 T.J. Cast to the dogs. 172 L.J. Clearer than the noonday. 193 S.A. Carpenter of Nazareth. 50 L.J. Cattle upon a thousand hills. 73 S.A. City set on a hill. 106 L.J. Can any good thing come out of Nazareth? 77 L.J. Clothed and in his right mind. 139 L.J. Cake not turned. 364 S.A. Driving of Jehu. 160 T.J. Doubting Thomas. 306 L.J. The day of small things. 404 S.A. Darkness which may be felt. 171 H. T. Dan to Beer-sheba. 339, 342 H.T. Doorkeeper in the house of God. 96 S.A. Delivered out of the hand of the Egyptians. 143, 357 H.T. Draught of fishes. 307 L.J. Earth thy footstool. 343 L.J. Eye hath not seen, nor ear heard. 502 T.J. Ebenezer. 249 H.T. Eye for an eye and a tooth for a tooth. 110 L.J. Earn thy bread by the sweat of thy brow. 20 T.J. The ewe lamb. 432 H.T. Every good and perfect gift. 427 S.A. Faith hath made thee whole. 140 L.J. Fishers of men. 94 L.J. Flight into Egypt. 45 L.J. Faithful unto death 506 H.T. 461 S.A. Flesh pots of Egypt. 192 H.T. Friend of publicans and sinners. 154 L.J. A far country. 203 L.J. The grass withereth, the flower fadeth. 284 S.A. {128} Gathered unto his fathers. 59 H. T. Gallows fifty cubits high. 70 T.J. The hills melted like wax. 502 T.J. High calling. 504 H.T. Half hath not been told. 481 H.T. He that trod the sea. 148 L.J. He that ruleth his spirit is better than he that taketh a city. 502 G.B. His enemies shall lick the dust. 88 S.A. Hearing of the ear. 231 S.A. Ishmaelite. 395 H.T. Job's comforters. 197 S.A. Kill the fatted calf. 204 L.J. Kick against the goad, kick against the pricks. 458 L.J. Loaves and fishes. 147 L.J. Love is strong as death. 239 S.A. Leaven in the lump. 439 S.A. Law of the Medes and Persians. 207 T.J. Lift up your heads, O ye gates. 503 H.T. Let another man praise thee. 504 G.B. Let your speech be yea, yea; and nay, nay. 109 L.J. Looking for a sign. 92 L.J. Man of sorrows. 288 S.A. Mighty in words and works. 341 L.J. A merry heart is a good medicine. 503 G.B. Mighty man of valor. 352 H.T. More than conquerors. 508 H.T. Man goeth to his long home. 245 S.A. Macedonian cry. 396 L.J. A mother in Israel. 54 T.J. Man shall not live by bread alone. 70 L.J. Manger lowly. 37 L.J. Man wise in his own conceit. 504 G.B. Man hasty in his words. 504 G.B. My lines are fallen in pleasant places. 24 S.A. Not slothful in business. 505 L.J. Not by might, nor by power. 404 S.A. Outer darkness. 246 L.J. One having authority. 118 L.J. Prophet without honor. 92 L.J. Pride goeth before destruction. 502 G.B. Philistines be upon thee. 177 T.J. Passover. 173 H. T. {129} Purple and fine linen. 257 S.A., 206 L.J. Pitched his tent toward Sodom. 25 H.T. Prince of demons. 171 L.J. Pass by on the other side. 88 L.J. Quit yourselves like men. 345, 505 H. T. Rain on the just and the unjust. 110 L.J. Rod of iron. 476 S.A. Sounding brass and tinkling cymbal. 425 S.A. Speak with the tongues of men and of angels. 425 S.A. Salt of the earth. 106 L.J. Stone which the builders rejected. 239 L.J., 141 S.A. Sweeter than honey and the honeycomb. 31 S.A. Sojourners in a strange land. 340 L.J. Spirit descending as a dove. 69 L.J. She hath done what she could. 230 L.J. Sackcloth and ashes. 67 T.J. A soft answer turneth away wrath. 502 G.B. Sow the wind and reap the whirlwind. 365 S.A. Sharper than a two-edged sword. 504 T.J. Seat of the scornful. 19 S.A. Shineth more and more unto the perfect day. 255 S.A. Seed that fell on stony ground. 133 L.J. Smite the Egyptian. 341 L.J. Spirit is willing, but the flesh is weak. 264 L.J. Son of perdition. 262 L.J. The Sower. 133 L.J. Take up thy bed and walk. 128, 167 L.J. Tell it not in Gath. 426 H.T. Tongues of fire. 325 L.J. The twelve. 94 L.J. Thirty pieces of silver. 248 L.J. Tents of wickedness. 96 S.A. The truth shall make you free. 194 L.J. Turn the other cheek. 110 L.J. Take up his cross. 504 H. T. To thy tents, O Israel. 239 T.J. They that go down to the sea in ships. 131 S.A. Thine enemies thy footstool. 328 L.J. To the ant, thou sluggard. 255 S.A. The Lord will provide. 41 H.T. Trees choosing a king. 333 H.T. Unto the half of my kingdom. 154 L.J. {130} The unjust steward. 204 L.J. The upper room. 249 L.J. Unprofitable servant. 246 L.J. A very present help in trouble. 68 S.A. Widow's mite. 243 L.J. The wings of the wind. 26 S.A. Wolf shall dwell with the lamb. 303 G.B. Wiles of the devil. 506 H.T. The way of all the earth. 451 H. T. The wings of the morning. 164 S.A. Without money and without price. 507 T.J. Whom the Lord loveth, he chasteneth, 502 T.J. We shall reap, if we faint not. 506 L.J. We piped unto you, and ye did not dance. 153 L.J. Where moth and rust doth corrupt. 115 L.J. Your old men shall dream dreams, Your young men shall see visions. 379 S.A. From reading these literary passages can you clearly explain the incident or story each Bible phrase suggests? Aaron's Serpent. 152 H.T. "And hence one master passion in the breast, Like Aaron's serpent, swallows up the rest." --_Pope, Essay on Man_. Abraham's Bosom. 206 L.J. "Sweet peace, conduct his soul to the bosom of good old Abraham." --_Shakespeare, Richard II 4:1_. The Alabaster Box. 169 L.J. "Thou wilt not let her wash thy dainty feet With such salt thing as tears or with rude hair Dry them." --_Lowell, A Legend of Brittany_. The Angel's Song. 37 L.J. "Blow, bugles of battle, the marches of peace, East, west, north and south let the long quarrel cease: Sing the song of great joy that the angels began, Sing of glory to God and of good will to man!" --_Whittier, A Christmas Carmen_. {131} The Apple of His Eye. 25 S.A. "Bestows on her too parsimonious lord, An infant for the apple of his eye." --_Browning, The Ring and the Book_. As a Little Child. 188 L.J. "Once said a Man--and wise was He-- Never shalt thou the heavens see, Save as a little child thou be." --_Sidney Lanier, The Symphony._ As Ye Sow, so shall Ye Reap. 423 S.A. "Look before you ere you leap; For as you sow y' are like to reap." --_Butler, Hudibras_. Babel. 32 T.J. "In vain a fresher mould we seek, Can all the varied phrases tell What Babel's wandering children speak, How thrushes sing or lilacs smell?" --_Holmes, To My Readers_. Barabbas. 276 L.J. "Thou hand'st sweet Socrates his hemlock sour; Thou sav'st Barabbas in that hideous hour, And stabb'st the good." --_Sidney Lanier, Remonstrance_. The Best till the Last. 78 L.J. "Perhaps like him of Cana in Holy Writ Our Arthur kept his best until the last." --_Tennyson, The Holy Grail_. Betrayed with a Kiss. 267 L.J. "So Judas kiss'd his master, And cried, 'all hail!' whenas he meant, all harm." --_Shakespeare, III Henry VI 5:7_. Bitter Waters 191 H.T. "The Gospel has the only branch that sweetens waters of a bitter popular discontent." --_Anonymous_. {132} Blood on the Lintel. 177 H. T. "I do not suppose that your troops are to be beaten in actual conflict with the foe, or that they will be driven into the sea; but I am certain that many homes in England in which there now exists a fond hope that the distant one may return, many such homes may be rendered desolate when the next mail shall arrive. There is no one to sprinkle with blood the lintel and the two side posts of our doors, that the Angel of Death may spare and pass on." --_John Bright_. Book of Life. 463 S.A. "The Power . . . . May hear well pleased the language of the soul, And in His Book of Life the inmates poor enroll." --_Burns, The Cotter's Saturday Night_. The Breastplate of Righteousness. 448 S.A. "What stronger breastplate than a heart untainted!" --_Shakespeare, II Henry VI 3:2_. Bricks without Straw. 150 H.T. "For long years," writes Teufelsdrockh, "had the poor Hebrew, in this Egypt of an Auscultatorship, painfully toiled, baking bricks without stubble, before ever the question once struck him with entire force: For What?" --_Carlyle, Sartor Resartus, Book II, Chapter 5_. The Broken Reed. 272 S.A. "He (the genius) becomes obstinate in his errors, no less than in his virtues, and the arrows of his aims are blunted, as the reeds of his trust are broken." --_Ruskin, A Joy For Ever_. The Burning Bush 142 H.T. "In wonder-workings, or some bush aflame, Men look for God, and fancy him concealed, But in earth's common things he stands revealed, While grass and flowers and stars spell out his name." --_Minot J. Savage_. {133} The Burning Fiery Furnace. 190 T.J. "Be it floor or blood the path that's trod, All the same it leads to God. Be it furnace fire voluminous One like God's Son will walk with us." --_Christina G. Rossetti_. By Their Fruits Ye shall Know Them. 109 G.B., 117 L.J. "If the tree be known by the fruit and fruit by the tree." --_Shakespeare, I Henry IV 2:4_. Carry Off the City's Gates. 176 T.J. "Samson, master: . . . he carried the town gates on his back like a porter." --_Shakespeare, Love's Labour's Lost 1:2_. Casting Lots for His Garments. 281 L.J. "They are now casting lots, Ay, with that gesture quaint and cry uncouth, For the coat of One murdered an hour ago." --_Browning, The Ring and the Book_. Cast Out of Eden. 21 T.J. "What of Adam cast out of Eden? (Alas the hour) Lo! with care like a shadow shaken He tills the hard earth whence he was taken." --_Rossetti, Eden Bower_. Cedars of Lebanon. 457 H.T. "Feasted the woman wisest then, in halls of Lebanonian cedar." --_Tennyson, The Princess_. The Chariot of Fire. 134 T.J. "As he, whose wrongs The bears avenged, at its departure saw Elijah's chariot, when the steeds erect Raised their steep flight for heaven; his eyes, meanwhile, Straining pursued them, till the flame alone, Upsoaring like a misty speck, he kenned." --_Dante, Divine Comedy_. {134} The Chosen People. 51 S.A. "I shall be most happy indeed if I shall be an humble instrument in the hands of the Almighty, and of this, his almost chosen people, for perpetuating the object of that great struggle." --_Lincoln, Speech to the Senate of New Jersey_. The Chosen Vessel. 372 L.J. "He came who was the Holy Spirit's vessel; Barefoot and lean." --_Dante, Divine Comedy_. A Cloud by Day and a Pillar of Fire by Night. 179 H.T. "He is only a cloud and a smoke who was once a pillar of fire." --_Tennyson, Despair_. A Cloud Like a Man's Hand. 122 T.J. "And from that song-cloud shaped as a man's hand There comes the sound as of abundant rain." --_Rossetti, The House of Life_. Cloud of Witnesses. 506 H. T. "It is thus . . . that the Wise Man stands ever encompassed, and spiritually embraced, by a cloud of witnesses and brothers." --_Carlyle, Sartor Resartus, Book III, Chapter 7_. Coat of Many Colors. 91 H.T. "Not without meaning was the love of Israel to his chosen son expressed by the coat of many colors." --_Ruskin, The Stones of Venice_. Confusion of Tongues. 325 L.J. "There had been a confusion of tongues in the narrow streets for many days." --_Henry Van Dyke, The Other Wise Man_. Consider the Lilies. 116 L.J. "He who stills the raven's clam'rous nest And decks the lily fair in flow'ry pride, Would, in the way His wisdom sees the best, For them and for their little ones provide." --_Burns, The Cotter's Saturday Night_. {135} The Cool of the Day. 19 T.J. "At cool of day with God I walk My garden's grateful shade; I hear his voice among the trees, And I am not afraid." --_C. A. Mason_. The Covenant of the Rainbow. 31 T.J. "And bright as Noah saw it, yet For you the arching rainbow glows." --_Lowell, Ode_. The Cross. 281 L.J. "The lies that serve great parties well, While truths but give their Christ a cross." --_Sidney Lanier, To Beethoven_. Crown of Thorns. 279 L.J. "How was I worthy so divine a loss, Deepening my midnights, kindling all my morns? Why waste such precious wood to make my cross, Such far-sought roses for my crown of thorns?" --_Lowell, Das Ewig Weibliche_. The Curse of Cain. 22 T.J. "The curse of Cain Light on his head who pierced thy innocent breast, And seared the angel soul that was its guest." --_Shelley, Adonais_. David's Harp 396 H.T., 152 G.B. "Tune, to please a peasant's ear, The harp a king had loved to hear." --_Scott, The Lay of the Last Minstrel_. Deep Calleth unto Deep. 61 S.A. "Deep calling unto deep." --_Browning, The Ring and the Book_. {136} Defrauded of His Birthright. 60 H.T. "An American child who is allowed to grow up without a knowledge of the Bible is defrauded of his birthright." --_Youth's Companion_. Den of Thieves. 237 L.J. "What makes a church a den of thieves? A dean and chapter, and white sleeves." --_Butler, Hudibras_. Devils in Swine. 139 L.J. "Bass. If it please you to dine with us! Shy. Yes, to smell pork, to eat of the habitation which your prophet, the Nazarite, conjured the devil into." --_Shakespeare, Merchant of Venice 1:3_. Do Men Gather Grapes of Thorns, or Figs of Thistles? 109 G.B. "Conceits himself as God that he can make Figs out of thistles." --_Tennyson, The Last Tournament_. Dust Thou Art, and unto Dust shalt Thou Return. 21 T.J. "Dust to dust! but the pure spirit shall flow Back to the burning fountain whence it came." --_Shelley, Adonais_. Earthly House. 452 S.A. "All the angels that inhabit this temple of the body appear at the windows, and all the gnomes and vices also." --_Emerson, Essay on Love_. Easier for a Camel to Go through the Eye of a Needle. 212 L.J. "It is as hard to come as for a camel To thread through the postern of a needle's eye." --_Shakespeare, Richard II 5:5_. Eat, Drink, and be Merry. 212 L.J. "I built myself a lordly pleasure house, Wherein at ease for aye to dwell; I said, 'O soul, make merry and carouse, Dear soul, for all is well.'" --_Tennyson, The Palace of Art_. {137} Eden. 19 T.J. "He who is wearied of his village plain May roam the Edens of the world in vain." --_Holmes, Poetry_. Egyptian Taskmaster. 137 H.T. "Not a hard 'taskmaster,' ever on the watch to see that we are always at our brickmaking, but a Deliverer, who can bring us forth out of the 'land of bondage' and lead us through the wilderness of difficulty onward to the Promised Land." --_T. Campbell Finlayson_. The Everlasting Hills. 394 S.A. "Changeless march the stars above, Changeless morn succeeds to even; And the everlasting hills Changeless watch the changeless heaven." --_Kingsley, Saint's Tragedy_. Faith and Works. 428 S.A. "Wi' sappy unction, has he burkes The hopes O' men that trust in works." --_Stevenson, A Lowden Sabbath Morn_. The Fall of Jericho. 287 H.T. "Toppling down the walls of his own Jericho." --_Charles Lamb, Essays of Elia_. Fallen among Thieves. 88 L.J. "Certain only that he has been, and is, a Pilgrim and Traveler from a far Country; more or less footsore and travel-soiled; has parted with road companions; fallen among thieves," etc. --_Carlyle, Sartor Resartus, Book I, Chapter II_. Fed by Ravens. 114 T.J. "One was the Tishbite Whom the ravens fed." --_Tennyson, The Palace of Art_. {138} Feet of Clay. 188 T.J. "And judge all nature from her feet of clay." --_Tennyson, Merlin and Vivien_. Fight the Good Fight. 503 H.T. "Well hast thou fought The better fight, who single hast maintain'd Against revolted multitudes the cause Of truth, in word mightier than they in arms." --_Milton, Paradise Lost_. The Finger of God. 158 H. T. "She went first to the best adviser, God-- Whose finger unmistakably was felt In all this retribution of the past." --_Browning, The Ring and the Book_. The Firmament Showeth His Handiwork. 30 S.A. "The spacious firmament on high With all the blue ethereal sky And spangled heavens, a shining frame, Their Great Original proclaim." --_Joseph Addison_. Gethsemane. 264 L.J. "I am in the garden of Gethsemane now and my cup of bitterness is full and overflowing." --_Abraham Lincoln, Conversation with Judge Gillespie_. Get Thee Behind Me, Satan. 178 L.J. "Get thee behind me, Satan. Oft unfurled, Thy perilous wings can beat and break like lath Much mightiness of men to win thee praise." --_Rossetti, The House of Life_. Gideon's Fleece. 324 H.T. "His storms came near, but never touched us; contrary to Gideon's miracle, while all around were drenched, our fleece was dry." --_Charles Lamb, Essays of Elia_. {139} God Save the King. 358 H.T. "When, crowned with joy, the camps of England ring, A thousand voices shout, 'God save the King.'" --_Holmes, Poetry_. The Golden Bowl. 246 S.A. "Ah, broken is the golden bowl! the spirit flown forever! Let the bell toll!--A saintly soul floats on the Stygian river." --_Poe, Lenore_. A Good Name Rather than Riches. 503 G.B. "Who steals my purse, steals trash, But he that filches from me my good name Robs me of that which not enriches him And makes me poor indeed." --_Shakespeare, Othello 3:3_. Good Samaritan, Priest, and Levite. 88 L.J. "Grim-hearted world, that look'st with Levite eyes On those poor fallen by too much faith in man." --_Lowell, A Legend of Brittany_. The Golden Calf. 204 H. T. "We too, who mock at Israel's golden calf And scoff at Egypt's sacred scarabee, Would have our amulets to clasp and kiss." --_Holmes, Wind-Clouds and Star-Drifts_. The Golden Rule. 115 L.J. "The golden rule of Christ will bring the golden age to man." --_Frances Willard_. Gold, Frankincense, and Myrrh. 42 L.J. "'Tis not the weight of jewel or plate Or the fondle of silk and fur; 'Tis the spirit in which the gift is rich As the gifts of the wise men were; And we are not told whose gift was gold Or whose the gift of myrrh." --_Edmund Vance Cooke_. {140} Golgotha. 281 L.J. "Having seen thine evil doom In Golgotha and Khartoum." --_Stevenson, If This Were Faith_. A Grain of Mustard Seed. 134 L.J., 201 G.B. "World-renowned far-working Institution; like a grain of right mustard-seed once cast into the right soil, and now stretching out strong boughs to the four winds, for the birds of the air to lodge in." --_Carlyle, Sartor Resartus, Book II, Chapter 10_. Grapes of Canaan. 243 H.T. "Tis not the grapes of Canaan that repay But the high faith that failed not by the way." --_James R. Lowell_. The Greatest of These is Love. 425 S.A. "In faith and hope the world will disagree But all mankind's concern is charity: All must be false that thwart this one great end; And all of God, that bless mankind, or mend." --_Pope, Essay on Man_. Hands of Esau. 62 H.T. "A heart as rough as Esau's hand." --_Tennyson, Godiva_. The Handwriting on the Wall 201, 211 T.J. "Unhappy if we are but Half-men, in whom that divine handwriting has never blazed forth, all-subduing, in true sun-splendour." --_Carlyle, Sartor Resartus, Book II, Chapter 9_. The Healing of the Nations. 478 S.A. "O books, ye monuments of mind, concrete wisdom of the wisest; Sweet solaces of daily life, proofs and results of immortality; Trees yielding all fruits, whose leaves are for the healing of the nations." --_Tupper, Proverbial Philosophy of Reading_. {141} Heap Coals of Fire upon His Head. 507 T.J., 504 G.B. "The furnace-coals alike of public scorn, Private remorse, heaped glowing on his head." --_Browning, The Ring and the Book_. Her Children Rise up and Call Her Blessed. 257 S.A. "Her children shall rise up to bless her name, And wish her harmless length of days, The mighty mother of a mighty brood." --_Lowell, An Ode for the Fourth of July_. He Who Runs may Read. 392 S.A. "Perchance more careful whoso runs may read, Than erst when all, it seemed, could read who ran." --_Browning, The Ring and the Book_. Herod of Jewry. 45 L.J. "Let me have a child to whom Herod of Jewry may do homage." --_Shakespeare, Antony and Cleopatra, 1:2_. High as Haman. 73 T.J. "Will hang as high as Haman." --_Tennyson, The Foresters, Act IV, Scene 1_. A Hoary Head is a Crown of Glory. 502 G.B. "Honoured and even fair, Shines in the eye of the mind the crown of the silver hair." --_Stevenson, In Memoriam E. H_. A House Divided Against Itself. 171 L.J. "'A house divided against itself cannot stand.' I believe this Government cannot endure permanently, half slave and half free. I do not expect the Union to be dissolved--I do not expect the house to fall--but I do expect it will cease to be divided." --_Lincoln, Speech before the Illinois State Convention, June 16, 1858_. House not Made with Hands. 506 L.J. "His holy places may not be of stone, Nor made with hands, yet fairer far than aught By artist feigned or pious ardor reared, Fit altars for who guards inviolate God's chosen seat, the sacred form of man." --_Lowell, The Cathedral_. {142} The House on the Sand. 118 L.J. "Sudden change is a house on sand;" --_Tennyson, Becket, Act III, Scene 3_. How are the Mighty Fallen. 426 H. T. "How are the mighty fallen, Master Cranmer." --_Tennyson, Queen Mary, Act IV, Scene 2_. I Go Whence I shall not Return. 192 S.A. "The undiscovered country from whose bourn No traveler returns." --_Shakespeare, Hamlet_. In Him We Live, and Move, and Have Our Being. 407 L.J. "Shall not the heart which has received so much, trust the Power by which it lives?" --_Emerson, New England Reformers_. In the Image of God. 17 T.J. "In native worth and honor clad, With beauty, courage, strength adorned, Erect with front serene he stands, A man, the lord and king of nature all,-- The soul, the breath and image of his God." --_Haydn's Creation_. In the Twinkling of an Eye. 451 S.A. "In a moment, in the twinkle of an eye." --_Browning, The Ring and the Book_. Jacob's Ladder. 68 H.T. "A Jacob's ladder falls." --_Tennyson, Early Spring_. Jonah's Gourd. 171 T.J. "That day whereof we keep record, When near thy city-gates the Lord Sheltered His Jonah with a gourd." --_Rossetti, The Burden of Nineveh_. {143} Joshua's Moon. 306 H.T. "Joshua's moon in Ajalon." --_Tennyson, Locksley Hall_. Joseph of Arimathea. 286 L.J. "Arimathean Joseph." --_Tennyson, The Holy Grail_. Jot or Tittle. 106 L.J. . . . "Turn and see If, by one jot or tittle, I vary now!" --_Browning, The Ring and the Book_. Joy Cometh in the Morning. 45 S.A. "Wait for the morning:--it will come, indeed, As surely as the night hath given need." --_Riley_. Judas. 253 L.J. "There walks Judas, he who sold Yesterday his Lord for gold, Sold God's presence in his heart For a proud step in the mart." --_Lowell, The Ghost-Seer_. King of Terrors. 199 S.A. "Death gives us more than was in Eden lost, This king of terrors is the prince of peace." --_Young, Night Thoughts_. A Lamp unto My Feet. 148 S.A. "God shall be my hope, My stay, my guide and lantern to my feet." --_Shakespeare, II Henry VI 2:3_. A Land Flowing with Milk and Honey. 144 H.T. "A land of promise flowing with the milk And honey of delicious memories." --_Tennyson, The Lover's Tale_. {144} The Last Trump. 451 S.A. "So when the last and dreadful hour This crumbling pageant shall devour, The trumpet shall be heard on high The dead shall live, the living die, And Music shall untune the sky." --_Dryden, A Song for St. Cecilia's Day_. Let not Thy Left Hand Know What Thy Right Hand Doeth. 111 L.J. "Let not thy left hand know what thy right hand doeth! Neither shalt thou prate even to thy own heart of 'those secrets known to all.'" --_Carlyle, Sartor Resartus. Book III, Chapter 3_. A Light Hid under a Bushel. 106 L.J. "How far that little candle throws his beams. So shines a good deed in a naughty world." --_Shakespeare, Merchant of Venice 5:1_. Lips Touched with Coal from off the Altar. 265 S.A. "Nor shall thy lips be touched with living fire, Who blow'st old altar-coals with sole desire To weld anew the spirit's broken chains." --_Lowell, Bibliolaters_. A Little Child shall Lead Them. 303 G.B. "She might have served a painter to portray That heavenly child which in the latter days Shall walk between the lion and the lamb." --_Rossetti, A Last Confession_. The Little Foxes That Spoil the Vineyards. 236 S.A. "O fox whose home is 'mid the tender grape--" --_Browning, The Ring and the Book_. A Little Lower than the Angels. 22 S.A. "What a piece of work is man! how noble in reason, how infinite in faculty, in form and moving how express and admirable, in action how like an angel." --_Shakespeare, Hamlet 2:2_. {145} Locusts and Wild Honey. 65 L.J. "In our wild Seer, shaggy, unkempt, like a Baptist living on locusts and wild honey, there is an untutored energy, a silent, as it were, unconscious strength, which, except in the higher walks of literature, must be rare." --_Carlyle, Sartor Resartus, Book I, Chapter 3_. Lord, How Long. 470 S.A. "O Lord, how long, how long be unavenged?" --_Browning, The Ring and the Book_. The Lord is My Fortress. 106 S.A. "God is our fortress." --_Shakespeare, I Henry VI 2:-1_. The Lord Watch between Me and Thee when We are Absent One from Another. 75 H. T. "Deal between thee and me." --_Shakespeare, Macbeth 4:3_. Lot's Wife. 36 H.T. "Stiff as Lot's wife." --_Tennyson, The Princess_. Love, the Fulfilling of the Law. 416 S.A. "Charity itself fulfills the law And who can sever love from charity?" --_Shakespeare, Love's Labour's Lost 4:3_. Mammon of Unrighteousness. 205 L.J. "Mammon is after him." --_Abraham Lincoln_. A Man after His Own Heart. 362 H. T. "O Saul, it shall be A Face like my face that receives thee; a Man like to me, Thou shalt love and be loved by, forever: a Hand like this hand Shall throw open the gates of new life to thee! See the Christ stand!" --_Browning, Saul_. {146} Manna in the Wilderness 162 L.J., 192 H.T. "As manna on my wilderness." --_Tennyson, Supposed Confessions_. The Mantle of Elijah. 134 T.J. "Tennyson rising in a heavenly chariot out of the temple of song, forgot to cast his mantle upon some waiting Elisha, but carried the divine garment into the realm beyond the clouds." --_Newell Dwight Hillis, Great Books as Life Teachers_. The Mark of Cain. 23 T.J. "He answered not but with a sudden hand Made bare his branded and ensanguined brow, Which was like Cain's or Christ's--oh! that it should be so!" --_Shelley, Adonais_. Mess of Pottage. 60 H.T. "A hungry imposter practising for a mess of pottage." --_Carlyle_. The Money-Changers in the Temple. 237 L.J. "Once more He may put forth his hand 'gainst such, as drive Their traffic in that sanctuary, whose walls With miracles and martyrdoms were built." --_Dante, Divine Comedy_. More Precious than Rubies. 252 S.A. "The drawing . . . is . . . a thing which I believe Gainsborough would have given one of his own pictures for--old-fashioned as red-tipped daisies are . . . and more precious than rubies." --_Ruskin, Academy Notes_. The Mote and Beam. 110 L.J. "You found his mote; the king your mote did see. But I a beam do find in each of three." --_Shakespeare, Love's Labour's Lost 4:3_. {147} My Brother's Keeper. 22 T.J. "If not in word only, but in face of truth, he undoes the deed of Cain and becomes truly his brother's keeper." --_Ruskin, The Schools of Art in Florence_. My Cup Runneth Over. 35 S.A. "Through this concession my full cup runs o'er." --_Browning, The Ring and the Book_. My Name is Legion. 139 L.J. "Does Legion still lurk in him, though repressed; or has he exorcised that Devil's Brood?" --_Carlyle, Sartor Resartus, Book II, Chapter 8_. Noah's Ark. 24 T.J. "Nobler is a limited command Given by the love of all your native land, Than a successive title, long and dark, Drawn from the mouldy rolls of Noah's ark." --_Dryden, Absalom and Achitophel_. The Nobleman's Son. 92 L.J. "We do not need Christ's visible presence to cope with the evils of our times any more than the father needed it for the cure of his boy." --_Wm. M. Taylor_. Now through a Glass Darkly, then Face to Face. 425 S.A. "I hope to see my Pilot face to face When I have crost the bar." --_Tennyson, Crossing the Bar_. O Generation of Vipers. 65 L.J. "Is love a generation of vipers?" --_Shakespeare, Troilus and Cressida 3:1_. The Olive Leaf. 30 T.J. "One final deluge to surprise the Ark Cradled and sleeping on its mountain-top: Their outbreak-signal--what but the dove's coo, Back with the olive in her bill for news Sorrow was over?" --_Browning, The Ring and the Book_. {148} Out of the Mouth of Babes and Sucklings 22 S.A., 237 L.J. "He that of greatest works is finisher Oft does them by the weakest minister: So holy writ in babes hath judgment shown." --_Shakespeare, All's Well That Ends Well 2:1_. The Pale Horse. 470 S.A. "Behind her Death, Close following pace for pace, not mounted yet On his pale horse." --_Milton, Paradise Lost_. Parting of the Waters 184 H.T. "All things are fitly cared for and the Lord Will watch as kindly o'er the exodus Of us his servants now, as in old time. We have no cloud or fire, and haply we May not pass dry-shod through the ocean stream; But, saved or lost, all things are in his hand." --_Lowell, A Glance Behind the Curtain_. Peace, be Still. 136 L.J. "There are prayers that will plead with the storm when it raves, And whisper 'Be still!' to the turbulent waves." --_Holmes, Farewell_. The Peacemakers. 105 L.J. "I perceived Near me as 'twere the waving of a wing, That fanned my face, and whispered: 'Blessed they, The peace-makers: they know not evil wrath." --_Dante, Divine Comedy_. Pentecost. 325 L.J. "Hereafter thou, fulfilling Pentecost Must learn to speak the tongues of all the world." --_Tennyson, Sir John Oldcastle_. {149} Peter's Denial. 270 L.J. "Treble denial of the tongue of flesh Like Peter's when he fell." --_Tennyson, Harold, Act III, Scene 1_. Peter's Sheet. 354 L.J. "White as the great white sheet that Peter saw in his vision, By the four corners let down and descending out of the heavens." --_Longfellow, Elizabeth_. Pharaoh's Kine 104 H.T. "If to be fat be to be hated then Pharaoh's lean kine are to be loved." --_Shakespeare, I Henry IV 2:3_. Picking up the Fragments. 147 L.J. "The immigrants that come to us ought to have plenty of bread to eat and enough fragments left over to be worth picking up, for while in the bread is the living, in the fragments is the life. To them America means economic fragments." --_Edward A. Steiner_. Pillar of Salt. 36 H. T. "One looks close for the glance forward in the eyes, which distinguishes such pillars from the pillars, not of flesh, but of salt, whose eyes are set backwards." --_Ruskin, The Cestus of Aglaia_. The Poor Ye Have Always with You. 230 L.J. "Yet Thy poor endure, And are with us yet." --_Swinburne, Christmas Antiphones_. Possess the Land 244, 278 H. T. "There is a loud call for courageous idealists and brave fighters to stand forth and summon other men to go forward and possess the land of a better social order. The giants of greed and the walls of difficulty cannot be allowed to shut us out nor to frighten us away." --_Charles Reynolds Brown_. {150} The Potter's Clay 301 S.A. "Enough to throw one's thoughts in heaps Of doubt and horror,--what to say Or think,--this awful secret sway, The potter's power over the clay! Of the same lump (it has been said). For honour and dishonour made, Two sister vessels." --_Rossetti, Jenny_. The Precious Ointment 230, 169 L.J. "One Mary bathes the blessed feet With ointment from her eyes, With spikenard one, and both are sweet, For both are sacrifice." --_Lowell, Godminster Chimes_. Prince of Peace. 278 S.A. "No trumpet-blast profaned The hour in which the Prince of Peace was born; No bloody streamlet stained Earth's silver rivers on that sacred morn." --_Bryant, Christmas in 1875_. The Print of the Nails. 306 L.J. "Thou also hast had the world's buffets and scorns, And to thy life were not denied The wounds in the hands and feet and side." --_Lowell, The Vision of Sir Launfal_. The Prodigal's Portion. 203 L.J. "What prodigal portion have I spent that I should stand to such penury?" --_Shakespeare, As You Like It 1:1_. Prodigal Son. 203 L.J. "Ready to meet the wanderer ere he reach The door he seeks, forgetful of his sin, Longing to clasp him in a father's arms, And seal his pardon with a pitying tear." --_Holmes, Wind-Clouds and Star-Drifts_. {151} The Promised Land 268 H.T. "With foretaste of the Land of Promise." --_Browning, The Ring and the Book_. Put not Your Trust in Princes. 170 S.A. "O, how wretched Is that poor man that hangs on princes' favors." --_Shakespeare, Henry VIII 3:2_. Render unto Caesar the Things That are Caesar's. 240 L.J. "A kindly rendering Of 'Render unto Caesar.'" --_Tennyson, Harold, Act III, Scene 2_. Repent Ye. 65 L.J. "Let us be diverted by none of those sophistical contrivances, . . . reversing the divine rule, and calling, not the sinners, but the righteous to repentance." --_Lincoln_. Return Good for Evil. 416 S.A. "With a piece of Scripture Tell them that God bids do good for evil." --_Shakespeare, Richard III 1:3_. The Scarlet Thread in the Window 282 H.T. "No Rahab thread, For blushing token of the spy's success." --_Browning, The Red Cotton Night-cap Country_. A Serpent in Eden. 19 T.J. "We are our own devils; we drive ourselves out of our Edens." --_Goethe_. Shake Off the Dust That is under Your Feet. 143 L.J. "So from my feet the dust Of the proud World I shook." --_Lowell, The Search_. {152} The Sheep and the Goats. 246 L.J. "Some great cause, God's new Messiah, offering each the bloom or blight, Parts the goats upon the left hand, and the sheep upon the right, And the choice goes by forever 'twixt that darkness and that light." --_Lowell, The Present Crisis_. The Silver Cord. 246 S.A. "And here's the silver cord which--what's our word? Depends from the gold bowl, which loosed (not "lost") Lets us from heaven to hell,--one chop we're loose!" --_Browning, The Ring and the Book_. Slaughter of the Innocents. 45 L.J. "Whiles the mad mothers with their howls confused, Do break the clouds, as did the wives of Jewry At Herod's bloody-hunting slaughtermen." --_Shakespeare, Henry V 3:3_. Smite the Rock 247 H.T. "That God would move And strike the hard, hard rock, and thence Sweet in their utmost bitterness, Would issue tears of penitence." --_Tennyson, Supposed Confessions_. The Snare of the Fowler. 106 S.A. "Twice it may be, or thrice, the fowler's aim; But in the sight of one whose plumes are full, In vain the net is spread, the arrow winged." --_Dante, Divine Comedy_. Son of Man. 246 L.J. "That claimest with a cunning face Those rights the true, true Son of man doth own By Love's authority." --_Sidney Lanier, Remonstrance_. Sparks Which Fly Upward. 186 S.A. "But the troubles which he is born to are as sparks which fly upward, not as flames burning to the nethermost Hell." --_Ruskin, Notes_. {153} Star of Bethlehem. 41 L.J. "Some astronomers believe that they have found the great star around which the whole universe of stars revolves: whether that be true or not, it is undoubtedly true that the Star of Bethlehem is the center of this world's spiritual astronomy." --_Theodore L. Cuyler_. The Stars Fought in Their Courses. 58 T.J. "Promptings from heaven and hell, as if the stars Fought in their courses for a fate to be." --_Browning, The Ring and the Book_. A Still Small Voice. 124 T.J. "A still small voice spake unto me." --_Tennyson, The Two Voices_. The Stirring of the Waters. 167 L.J. "To-day a golden pinion stirred The world's Bethesda pool, And I believed the song I heard Nor put my heart to school; And through the rainbows of the dream I saw the gates of Eden gleam." --_Alfred Noyes, The Hill Flower_. The Stone Rolled Away. 297 L.J. "Pitiless walls of gray, Gathered around us, a growing tomb From which it seemed not death or doom Could roll the stone away." --_Alfred Noyes, The Enchanted Island._ Tables of Stone 207,212 H.T. "Heard the voice Of him who met the Highest in the mount, And brought them tables, graven with His hand." --_Holmes, Wind-Clouds and Star-Drifts_. {153} The Talent Hid in the Earth. 245 L.J. "When I consider how my light is spent Ere half my days in this dark world and wide, And that one talent which is death to hide Lodged with me useless, though my soul more bent To serve therewith my Maker, and present My true account, lest He returning chide." --_Milton, Sonnet to His Blindness_. Temperate in All Things. 438 S.A. "'Tis to thy rules, O Temperance, that we owe All pleasures that from health and strength can flow; Vigor of body, purity of mind, Unclouded reason, sentiment refined." --_Chandler_. There the Wicked Cease from Troubling and the Weary are at Rest. 184 S.A. "To lie within the light of God, as I lie upon your breast-- And the wicked cease from troubling and the weary are at rest." --_Tennyson, The May Queen_. Threescore Years and Ten. 104 S.A. "Worn to a thread by threescore years and ten." --_Browning The Ring and the Book_. To Eat Husks. 203 L.J. "You would think that I had a hundred and fifty tattered prodigals lately come from swine keeping, from eating draft and husks." --_Shakespeare, I Henry IV 4:2_. To Everything There is a Season. 243 S.A. "There is a time for all things." --_Shakespeare. Comedy of Errors 2:2_. To Touch His Garments. 140 L.J. "The world sits at the feet of Christ, Unknowing, blind and unconsoled. It yet shall touch his garment's fold And feel the heavenly alchemist Transform its very dust to gold." --_Anonymous_. {155} Treading the Winepress. 476 S.A. "But ye that have seen how the ages have shrunk from my rod, And how red is the winepress wherein at my bidding they trod." --_The Paradox_. The Tree of Knowledge. 19 T.J. "Of Man's first disobedience, and the fruit Of that forbidden tree, whose Mortal taste Brought death into the World and all our woe . . . Sing Heavenly Muse." --_Milton, Paradise Lost, Book I_. Truth Endureth Forever. 139 S.A. "It fortifies my soul to know That, though I perish, Truth is so: That, howsoe'er I stray and range, Whate'er I do Thou dost not change. I steadier step when I recall That, if I slip, Thou dost not fall." --_Arthur Hugh Clough, Ambarvalia_. The Unknown God. 407 L.J. "Greece, Egypt, Rome,--did any god Before whose feet men knelt unshod Deem that in this unblest abode Another scarce more unknown god Should house with him, from Nineveh?" --_Rossetti, The Burden of Nineveh_. Unto Seventy Times Seven. 186 L.J. "We poor ill-tempered mortals--must forgive, Though seven times sinning threescore times and ten." --_Holmes, Manhood_. The Valley of the Shadow. 35 S.A. "Drew to the valley Named of the shadow." --_Tennyson, Merlin and the Gleam_. {156} Vine and Fig Tree 456 H.T., 369 S.A. "You may see as thorough patriarchs as Abraham was any day, and as carefully visited by angels, sitting under their vine and fig tree." --_Ruskin, Notes_. Voice Crying in the Wilderness. 65 L.J. "In this bleak wilderness I hear A John the Baptist crying." --_Lowell, An Interview with Miles Standish_. Walking on the Waters. 148 L.J. "So Lycidas sunk low, but mounted high Through the dear might of Him that walked the waves." --_Milton, Lycidas, line 172_. The Water of Life. 508 L.J. "The natural thirst ne'er quenched but from the well Whereof the woman of Samaria craved." --_Dante, Divine Comedy_. Weaver's Beam. 386 H.T. "Then for her spear she might have a weaver's beam." --_Ruskin, Crown of Wild Olive_. Weighed in the Balance. 206 T.J. "Their errors have been weighed and found to have been dust in the balance." --_Shelley, A Defence of Poetry_. We Spend Our Years as a Tale That is Told. 104 S.A. "Ay! when life seems scattered apart, Darkens, ends as a tale that is told, One, we are one, O heart of my heart, One, still one, while the world grows old." --_Alfred Noyes, Unity_. What is Man That Thou art Mindful of Him? 22 S.A. "A man is but a little thing among the objects of nature, yet, by the moral quality radiating from his countenance, he may abolish all considerations of magnitude, and in his manners equal the majesty of the world." --_Emerson, Essay on Manners_. {157} When the Morning Stars Sang Together. 222 S.A. "Look how the floor of heaven Is thick inlaid with patines of bright gold; There's not the smallest orb which thou behold'st But in his motion like an angel sings." --_Shakespeare, Merchant of Venice 5:1_. The Wind Fulfills His Word. 173 S.A. "The snow, the vapour and the stormy wind fulfill his word." --_Ruskin, The Seven Lamps of Architecture_. Wisdom, Crying in the Streets. 249 S.A. "Wisdom cries out in the streets and no man regards it." --_Shakespeare, I Henry IV 1:2_. Wisdom shall Die with You. 194 S.A. "A man of superior sagacity may be pardoned for thinking with the friends of Job, that Wisdom will die with him." --_Ruskin_. Wrestling Jacob. 80 H.T. "Like that strange angel which of old, Until the breaking of the light Wrestled with wandering Israel." --_Tennyson, To--_. Ye Cannot Serve God and Mammon. 205 L.J. "We mean by war all that war ever meant, Destruction's ministers, Death's freemen, Lust's Exponents, daily like a blood-red dawn In flames and crimson seas we shall advance Against the ancient immaterial reign Of Spirit, and our watchword shall be still, Get thee behind me, God,--I follow Mammon." --_John Davidson, Mammon and His Message_. Yoke of Bondage. 507 H. T. "Judah was a captive by the waters of Babylon and the sons of Jacob were in bondage to our kings . . . from the remnant that dwells in Judea under the yoke of Rome neither star nor sceptre shall arise." --_Henry Van Dyke, The Other Wise Man_. {158} Zeal That Consumes. 151 S.A. "The zeal for truth and righteousness and goodness anywhere, in politics, or in literature, or in education, does not seize hold of men with the vigor which may be described, in the Bible phrase, as a zeal that eats one up." --_Samuel Valentine Cole_. Zion 470 H.T. "Why should we fly? Nay, why not rather stay And rear again our Zion's crumbled walls." --_Lowell, A Glance behind the Curtain_. {159} PART V THE BIBLE AND THE TEACHER _For the Bible School Teacher_ {160} "Talk about the questions of the time: There is but one question:--How to bring the truths of God's Word into vital contact with the minds and hearts of all classes of the people." --_William E. Gladstone_. {161} THE BIBLE AND THE TEACHER FOR THE BIBLE SCHOOL TEACHER The two greatest needs of the Bible School teacher are thorough preparation of the lesson, and enthusiasm in presenting it. These needs are effectively and abundantly met in THE BIBLE STORY. This volume is so arranged that the teacher in any department may find what is best adapted to a particular age. The following definite suggestions as to how THE BIBLE STORY may be used in the Bible School will be found interesting and helpful for teachers in the accomplishment of their great aims of imparting knowledge, developing character, and leading the pupil on to service. 1. In the Primary Department:-- Supplementary Work Many primary teachers use a few minutes of the Bible School hour for supplementary work, in which they follow any desired line of teaching regardless of the prescribed lesson. For this supplementary work the following suggestions in this volume may be used:-- Memorizing Bible Verses, page 15. Teaching God's Relation to the World, page 16. Understanding Life in Bible Times, page 19. Story Telling "Of all the things that a teacher should know how to do," says a great educator, "the most important, without any exception, is telling a story." The most beautiful Bible stories, especially suited to little children, are listed on pages 17, 18, and 19 of this volume, and teachers will find those referring to "The Golden Book" (G.B.) very attractively told for children. The stories are graded from the very simple to the more difficult and so may be adapted to the different classes. {162} The Art of Questioning Questioning is an art only when it stirs the imagination and leads to thinking. The true teacher can always stimulate interest by his wise questions. The questions at the end of Part I of this volume are designed for use as a review of the lessons given from "The Golden Book." Memory Gems "The Golden Book" is especially rich in children's poems, carrying practical, helpful thoughts. Verses and couplets from these make beautiful Memory Gems. 2. In the Junior, Intermediate, and Senior Departments:-- Indirect Precept The central teaching of a lesson, whether it be generosity, charity, forgiveness, or some other virtue, is brought home most effectively by illustration and example. As an educative force, emulation far surpasses exhortation. From Foundation Stones, page 33 of this volume, may be selected the stories of all those men and women of the Bible who wrought out in their lives whatever quality of character may be central in the lesson. Here also such words of Jesus, of the prophets, or of the Psalms as emphasize and enforce the teaching, are grouped and may readily be found. Historical Connections A great deal of Bible School teaching touches only the mountain peaks of history without traversing the connecting valleys. Study of lesson after lesson with no attention to their connections leaves but a series of detached thoughts. Often lessons, which have become an old story to boys and girls, become interesting and fascinating when linked up with the history of the world in Bible times, or when the Bible events themselves are joined in connected narrative. THE BIBLE STORY presents an unusual opportunity to a teacher for establishing these connections. {163} (A) The Table of Contents of "Hero Tales" suggests the chronology of Hebrew history as far as the minor kings. (B) The chart on page 236 T.J. links up the minor kings with the prophets in point of time. (C) The life of Jesus may be traced out chronologically from the sequence of places given on pages 109 and 110 of this volume. (D) The questions on The World in Bible Times beginning at page 38 of this volume will increase interest in Hebrew history itself by showing the relationship between the Jews and surrounding nations. Geographical Setting "Teaching, like pictures, must have background and foreground." The central group of characters in the lesson must have prominence, but their setting must be clearly defined, too, that the whole may be appreciated. By many pupils the Bible is regarded as a Book entirely apart from life. If asked to recall a well-known historical incident connected with Egypt or Assyria or Rome, a pupil does not naturally think of a Bible incident. A teacher may often open an entirely new field of thought for pupils by bringing the Holy Land down out of the skies and "placing it on the map." In Part III of this volume are given a bird's-eye view of Palestine for general reference; questions on the well-known places in Bible lands and of especial interest because they refer to pictures which may be used in class; and questions which locate the Bible characters in the land. For the latter section it is well to use a blackboard or sand map in class to make plain the setting of each lesson. All of Part III furnishes helpful material for the teacher's study and presents interesting sidelights to give what has seemed a commonplace lesson new meaning and new interest. The Question Method To hold attention in class the question method is best. It is most effective because in order to give the answers the pupil must think for himself. Questions are so important that a wise teacher will always prepare them in advance. If put in order they will form an outline or plan to be followed in presenting the lesson. At the end of Part II of this volume are one thousand questions on the Bible passages listed according to names and periods for easy {164} reference. They are useful in many ways: As an outline for the teacher, as suggested above; as review questions when two classes may unite for a contest; and as an incentive to the pupils to study the lesson. Give out a striking question on the coming lesson each week instead of the general request to "study the lesson." Use of Pictures In teaching little children pictures have long been considered invaluable, but their practical value in the more advanced departments is not so generally conceded. The adult mind, however, has not outgrown its love for the truths of life as expressed in pictorial form and the teacher of adult classes who owns THE BIBLE STORY is fortunate indeed in having right at hand impressive illustrations for a great many Bible lessons. There is a threefold advantage in using these pictures:-- To Save Time--Pictures suggest ideas more forcibly than words. For example, much time would be wasted in trying to convey by words any idea of such a ship as Paul used in traveling to Rome, but the picture on page 464 L.J. is at once striking and accurate. The index of illustrations in the back of the volume "Songs of the Ages" suggests the wealth of illustrations in THE BIBLE STORY and indicates their location. To Give Correct Impressions--For understanding Oriental conditions no agency is so helpful as pictures of Eastern customs and life. Many of these customs are referred to in Part 1 on page 19 of this volume, and much of the life of the Hebrews is brought out by the questions beginning at page 100, which refer, for their answers, to pictures. To Inspire Beautiful Ideals--THE BIBLE STORY reproduces many beautiful pictures by artists who have thrown their religious conceptions into their work and thus infused it with the highest devotional spirit. Holding these pictures before a class will often create the atmosphere most desired for teaching the story depicted. For example, a conception of the spirit of the conversation between Jesus and the woman at Jacob's well may be obtained from Hofmann's beautiful picture (84 L.J.). Many others may be used to instill the greatest spiritual ideas. {165} Illuminating Points A careful study of Part IV of this volume will enable a teacher of adults to give from Bible characters and books many striking points appropriate to the lesson. "Living with the Bible," beginning at page 42 of this volume, will suggest to the adult teacher many passages to use in developing the different lessons. "Jesus' Character-Building Stories," on page 32 of this volume, will give Jesus' teaching on the various subjects taken up in the lessons. Part III of this volume will furnish the teacher of adults with the lesson setting, both by picture and by map. {166} {167} PART VI PRONOUNCING DICTIONARY {168} "The knowledge of words is a gate to scholarship." --_Wilson_. {169}-{179} KEY Marked letters are pronounced as in the following words. Vowels found in unaccented syllables are unmarked and are given the natural, or long, sound. [Illustration: Eleven pages of word pronunciation.] [End of "HOW TO USE THE BIBLE STORY"] ------------------------------------------------------- [Start of "VOLUME ONE: THE GOLDEN BOOK"] {1} {2} {3} THE BIBLE STORY {6} [Illustration: Magi following the Star of Bethlehem.] {7} THE BIBLE STORY VOLUME ONE THE GOLDEN BOOK ARRANGED AND EDITED BY REV. NEWTON MARSHALL HALL, D.D. MINISTER OF THE NORTH CHURCH, SPRINGFIELD, MASSACHUSETTS AND REV. IRVING FRANCIS WOOD, PH.D. PROFESSOR OF BIBLICAL LITERATURE AND COMPARATIVE RELIGION AT SMITH COLLEGE Authors of _"The Early Days of Israel"_ _"Advanced Bible Studies" Etc._ THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS CHICAGO, CLEVELAND {8} COPYRIGHT, 1906, COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {9} INTRODUCTION TO THE SERIES The editors of this series believe that no task can be more important than that of winning the interest of children to their precious heritage, the Bible. The stories of the old Greek and Roman mythologies, the folk and fairy tales, have been given the child in beautiful form, suitably graded and arranged, with significant illustrations. The editors of this series attempt to do the same thing for the Bible: to take the matchless prose and poetry of the Bible and put it in the form which will make it most attractive to the child, to give the Bible an equal chance in the child's library with the "King Arthur Stories" and the tales of mythology. Every parent desires to have the children of the home gain an acquaintance with the best that is in the Bible. Heretofore no text has been prepared which exactly met this need, giving appropriate passages for children of various ages. These volumes are especially designed to make "Sunday afternoon" reading attractive to children, putting the fascinating stories of the Bible in the same dress and on the same footing with the secular classics which have {10} always charmed. With such an arrangement it is believed that the child will read the Bible as freely as any book. The plan of the Readers gives unity to each story and selection. Each story or episode is given in a complete form, and not merely as an extract. Passages which are clearly not relevant to the story or which involve unnecessary difficulties to a young reader are omitted. Obsolete words are modernized. Many versions, both ancient and modern, together with the original texts, have been compared in determining the translation. In every case the graphic, pictorial word which would appeal to the imagination of the child and enlarge its vocabulary has been sought. At the same time the effort has been made not to impair the literary strength and beauty of the older versions. Nothing has been omitted which is suitable to the mind of the child, and everything has been arranged with the end in view of meeting the needs of the child. This series does not aim to supplant the ordinary texts of the Bible nor to take the place of the common versions any more than literature readers take the place of literature. The editors have endeavored to select such passages of the Bible as are particularly suited to the child's mind, to present them in a novel and attractive form, and thus to arouse the interest of children, stimulating them to more careful study in later years. This series is not, however, intended simply for children's reading. The editors believe that for general {11} reading for the older members of the family no version of the Bible will be found more satisfactory. There is no Book which so lends itself to illustration as the Bible. Palestine in relation to the New Testament has been called a "Fifth Gospel." For the child especially the actual locality is the best commentary on the text and the best means of arousing interest in the text. The Bible makes contact with the great civilizations in a way which is not fully appreciated. The attempt has been made to illustrate very fully the contact with Egypt in the Old Testament and with Greece and Rome in the New Testament. The editors believe that the three hundred and fifty illustrations which have been provided form a collection which has never been surpassed in fullness and accuracy. Many friends have freely offered their fine collections. A large number of pictures taken by friends are unique in their individual interest, and have never before been published. We are especially indebted to the following: Prof. David G. Lyon, D.D., of the Department of Semitic Languages of Harvard University, Prof. H. G. Mitchell, D.D., of the Department of Theology of Boston University, Rev. Warren J. Moulton, Ph.D., of Athol, Mass., for the use of valuable private collections; the Departments of Greek and Latin at Smith College, the Public Library at Springfield and the Forbes Public Library at Northampton, Mass., for {12} constant courtesy and the use of rare books, photographs, and engravings; Miss Clara L. Bodman, Miss Julia W. Snow, Mr. S. E. Bridgman of Northampton, and Prof. Louis F. Giroux of the International College, Springfield, for the loan of photographs; Mrs. Fontaine Meriwether of Sedalia, Missouri, for selections from a remarkably fine collection of views personally taken while on a trip to the East; Rev. Frank L. Goodspeed, Ph.D., and Mrs. Goodspeed for unique and valuable views taken by themselves; W. J. Aitchison, Esq., of Hamilton, Canada, for fine views; the officers of the Palestine Exploration Fund, and the Detroit Photograph Company, for permission to use pictures in their possession; Prof. Arthur S. Cooley, Ph.D., of Auburndale, the well known lecturer, for permission to use unique views illustrating the journeys of Paul; Miss Mary Medlicott of Longmeadow for the use of a rare book. We are also especially indebted to Prof. Henry D. Sleeper, head of the Music Department of Smith College, for the charming airs to which he has set some of the poems for children in the first volume. On the literary side the editors wish to acknowledge their indebtedness to Miss Esther M. Carver of Northampton for suggestions from her experience as a teacher, to Miss Caroline M. Yale and Miss Frances W. Gawith of the Clarke School for the Deaf, to Prof. Charles F. Richardson, and Prof. Fred P. Emery of Dartmouth College, {13} Prof. Clyde W. Votaw of Chicago University, Mr. William Orr, Principal of the High School, Springfield, Mass. We are much indebted to President George T. Angell for suggestions for the chapter, "Little Brothers of the Air and Fields," in the first volume, also to a very wide circle of friends for their interest and for valuable suggestions, many of which have been incorporated in the work. The help of various versions of the Bible is also acknowledged, as well as the version of the prophets by George Adam Smith. Thanks are rendered to Messrs. Houghton, Mifflin & Co., Messrs. Charles Scribner's Sons, E. P. Dutton & Co., J. B. Lippincott, Biglow & Main, Mr. Theodore E. Perkins, and Charles Ray Palmer, D.D., for permission to use copyrighted material. Without the co-operation of these and many other friends we feel that so large a measure of excellence as we believe the volumes possess could not have been attained. {14} {15} PREFACE The editors have endeavored to make this volume a treasure house of all the good things, new and old, which would serve to assist in the moral training of little children. The volume includes a Primer, arranged on the plan of the ordinary school primer, designed to give the elemental religious truths in the simplest form. Any child who is learning to read at school can learn also to read these sentences. The texts at the bottom of the pages are to be read by the parent to the child, and may with profit be committed to memory by the child. The short Bible stories which follow may also be easily read by children. The hymns and poems and most of the pictures are "classic." They should be known by every child for their own worth, and as an antidote for the rubbish which constitutes so large a proportion of the reading of children. Parents will be pleased to find the fine old hymns of Watts and Jane Taylor, some of them set to delightful music by Prof. Sleeper of Smith College. These poems should not be allowed by neglect to pass out of the possession of modern children. It is hoped that this volume will go far toward solving the problem of Sunday afternoon occupation for children, and will meet the constant demand for such a collection of religious literature. {16} {17} CONTENTS A BIBLE PRIMER 23 HYMNS FOR THE MORNING 69 When Morning Gilds the Skies. _From the German_ 71 A Song of Thanksgiving. _From the German_ 75 Heaven is Not Reached at a Single Bound. _J. G. Holland_ 77 Still, Still With Thee. _Harriet Beecher Stowe_ 78 SHORT BIBLE STORIES 79 God Sees Me. 81 What Does God Want Me To Do? 82 What God Gives. 85 Jesus and His Friends. 86 Jesus Had No Home. 89 The People Loved Jesus. 93 The Sea of Galilee. 94 The Boyhood of Jesus. 97 Jesus and Sick People. 98 Talking With Our Father. 101 God is Our Father. 105 What Jesus Said About Birds and Flowers. 106 What Jesus Said About Trees. 109 Jesus and the Little Girl. 110 The Baby Hid in a Basket. 117 An Old Book of Songs. 121 A Story Which Jesus Told. 126 Some Words Which Jesus Taught the People. 130 The Boy Who Came When He Was Called. 132 {18} _Stories of David_: The Shepherd Boy Who Killed a Giant. 139 David and King Saul. 151 David and Jonathan. 156 David and His Three Brave Soldiers. 163 David and His Son Absalom. 167 The Story of a Good King. 170 Joseph and His Brethren. 177 The Boy Who Was Raised from the Dead. 193 The Kingdom of Heaven. 201 The Little Captive Maid. 205 How the People Traveled in the Lands of the Bible. 208 Houses in the Lands of the Bible. 214 Children in the Lands of the Bible. 217 Jerusalem. 218 The Jordan. 224 The Dead Sea. 226 Beth-lehem. 229 HYMNS FOR THE DAY. 231 Lord of All Being, Throned Afar. _Oliver Wendell Holmes_ 233 On Our Way Rejoicing _John S. B. Monsell_ 234 Of Such is the Kingdom _Jemima Thompson Luke_ 237 Sun of My Soul. _John Keble_ 238 Day by Day. 239 What Can Little Hands Do? _Fabin_ 240 How Gentle God's Commands _Philip Doddridge_ 241 Above the Clear Blue Sky _John Chandler_ 242 BEDTIME STORIES 243 The Story of the First Christmas. 245 The Story of Palm Sunday. 251 How Jesus Gave His Life for the World. 257 {19} The Story of the First Easter Day. 265 The Story of the First Thanksgiving. 270 Who Was the Neighbor? 279 The Good Shepherd. 282 Little Brothers of the Air and Fields. 292 SHEPHERD HYMNS. 305 Saviour, Like a Shepherd Lead Us _Dorothy A. Thrupp_ 309 Was There Ever Kindest Shepherd? _Frederick William Faber_ 310 Gracious Saviour, Holy Shepherd _Jane E. Leeson and J. Whittemore_ 313 In Heavenly Love Abiding _Anna L. Waring_ 314 The King of Love My Shepherd Is. _Sir H. W. Baker_ 315 PRAYERS FOR LITTLE CHILDREN. 317 OLD TIME VERSES FOR LITTLE CHILDREN. 325 Against Idleness and Mischief. _Isaac Watts_ 327 Against Pride in Clothes. _Isaac Watts_ 328 The Ant, or Emmet. _Isaac Watts_ 329 A Morning Song. _Isaac Watts_ 330 An Evening Song. _Isaac Watts_ 333 The Sluggard. _Isaac Watts_ 334 Praise for Mercies, Spiritual and Temporal. _Isaac Watts_ 337 The Rose. _Isaac Watts_ 338 Praise for Creation and Providence. _Isaac Watts_ 341 A General Song of Praise to God. _Isaac Watts_ 342 Innocent Play. _Isaac Watts_ 343 Against Quarreling and Fighting. _Isaac Watts_ 344 Love Between Brothers and Sisters. _Isaac Watts_ 345 A Summer Evening. _Isaac Watts_ 346 Summer. _Jane Taylor_ 349 {20} The Star (with music). _Jane Taylor_ 350-351 The Flower and the Lady, About Getting Up. _Jane Taylor_ 352 The Field Daisy. _Jane Taylor_ 353 The Little Child. _Jane Taylor_ 354 Going to Bed. _Jane Taylor_ 357 Time to Get Up. _Jane Taylor_ 358 The Snowdrop. _Jane Taylor_ 359 Getting Up (with music). _Jane Taylor_ 360-361 A Fine Thing. _Jane Taylor_ 362 A Pretty Thing. _Ann Taylor_ 365 The Sheep. _Jane Taylor_ 366 The Cow. _Jane Taylor_ 369 Going to Bed (with music). _Jane Taylor_ 370-371 Baby and Mamma. _Jane Taylor_ 372 The Tempest. _Jane Taylor_ 375 The Violet. _Jane Taylor_ 376 May Day Song. _John Keble_ 379 The Lamb. _William Blake_ 380 Some Murmur When Their Sky is Clear. _Archbishop Trench_ 383 Little Drops of Water. _Ebenezer C. Brewer_ 384 CHRISTMAS HYMNS 385 Christmas Lullaby _John Addington Symonds_ 389 The Star 390 A Christmas Carol. 393 The Guiding Star _William C. Dix_ 394 A Christmas Carol. _Dinah Maria Mulock_ 397 Hail the Night! All Hail the Morn. _Old German Choral_ 398 The Christmas Tree. 401 A Christmas Carol. _Charles Kingsley_ 402 Song of the Angels _Ancient Christmas Songs_ 405 Carol, Sweetly Carol. 406 {21} Cradle Hymn. _Martin Luther_ 409 Cradle Hymn. (with music) _Isaac Watts_ 410-411 Chorus. _Robert Herrick_ 412 Once in Royal David's City. _Mrs. C. F. Alexander_ 415 Calm on the Listening Ear of Night. _Edmund Hamilton Sears_ 419 HYMNS AND POEMS FOR THE TWILIGHT HOUR. 421 Ready for Bed. _Ida Fay_ 423 Baby's Boat. _George Cooper_ 424 Little Voices. 427 The Twilight Falls, the Night is Near. 429 Saviour, Breathe an Evening Blessing. _James Edmeston_ 430 Summer Rain. 433 The Glorious Heavens. _Addison_ 434 Twilight. _Henry Wadsworth Longfellow_ 437 The Pebble and the Acorn. _Gould_ 438 A Psalm of Life. _Henry Wadsworth Longfellow_ 440 While Thee I Seek, Protecting Power. _Helen Maria Williams_ 442 Oft in the Stilly Night. _Thomas Moore_ 445 The Bridge _Henry Wadsworth Longfellow_ 446 Kindness. _Colesworthy_ 448 Perseverance. 451 The Light of Stars. _Henry Wadsworth Longfellow_ 452 We Are Seven. _William Wordsworth_ 454 Children. _Henry Wadsworth Longfellow_ 459 One by One. _Adelaide Ann Procter_ 461 To-day and To-morrow. 463 Still with Thee. _James Drummond Burns_ 464 Lead, Kindly Light. _John Henry Newman_ 467 Now the Day is Over. _S. Baring-Gould_ 468 A Farewell. _Charles Kingsley_ 471 Good Night and Good Morning. _Lord Houghton_ 472 {22} New Year's Eve. _Alfred Tennyson_ 473 All Things Beautiful. _John Keble_ 476 The Chambered Nautilus. _Oliver Wendell Holmes_ 477 The Day is Done. _Henry Wadsworth Longfellow_ 481 A Child's Thought of God. _Elizabeth Barrett Browning_ 483 Lullaby Song. _From the German_ 484 The Pilgrims of the Night. _Frederick William Faber_ 487 MEMORY VERSES AND PROVERBS. 489 {23} A BIBLE PRIMER {24} {25} A BIBLE ALPHABET A Ask and ye shall receive. B Bless the Lord, O my soul, and forget not all his benefits. C Create in me a clean heart, O God. D Do unto others as ye would that they should do unto you. E Even Christ pleased not himself. F Forgive us our debts, as we forgive our debtors. G Give us this day our daily bread. H Him that cometh to me I will in no wise cast out. I I am the bread of life. J Jesus Christ the same yesterday, and to-day, and for ever. K Keep thy tongue from evil. L Little children, love one another. M My son, give me thine heart. N Now is the accepted time; behold, now is the day of salvation. {26} O Oh, that men would praise the Lord for his goodness. P Pray without ceasing. Q Quit you like men, be strong. R Remember now thy Creator in the days of thy youth. S Suffer the little children to come unto me. T Teach me thy way, O Lord. U Unto thee, O God, do we give thanks. V Verily, verily, I say unto you, he that believeth on me hath everlasting life. W What time I am afraid, I will trust in thee. X Examine yourselves. Y Ye are bought with a price. Z Zealous of good works. From an old alphabet belonging to Miss Clara L. Bodman, and used by her kind permission. {27} my father mother dear My father. My mother. My dear father. My dear mother. "Honor thy father and thy mother."--_Exodus 20:12_. "Children, obey your parents in all things, for this is well pleasing unto the Lord."--_Colossians 3:20_. "My son, hear the instruction of thy father, and forsake not the law of thy mother."--_Proverbs 1:8_. {28} I brother sister love I love my father. I love my mother. I love my brother. I love my sister. "Have love one to another."--_John 13:35_. "Beloved, if God so loved us, we ought also to love one another." --_I John 4:11_. "Let us love one another: for love is of God."--_I John 4:7_. {29} {30} [Illustration] THE DIVINE MOTHER AND THE CHILD By Murillo (1618-1682) Bartolome Esteban Murillo was born at Seville, Spain, January 1, 1618. Very poor at first, he afterward gained wealth and fame by his masterly work, which made him an artist of the first rank. "The peasant-painter of Spain," as he has been called, was a man of deep religious convictions. "He alone in the seventeenth century kept alive the pure flame of religious fervor which burned within the devout Italians of the early school." His Madonnas are all of an especially sweet and gentle and motherly type. [End illustration] {31} God me is My father loves me. My mother loves me. God loves me. God is my Father. God loves me. I love God. "God is love."--_I John 4:8_. "We love him because he first loved us."--_I John 4:19_. "Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God."--_I John 3:1_. {32} a gives all have home I have a home. I have a father. I have a mother. God gives me my father. God gives me my mother. God gives me my home. God gives me all I have. "Every good gift, and every perfect gift, is from above and cometh down from the Father."--_James 1:17_. "Give us this day our daily bread."--_Matt. 6:11_. {33}{34} [Illustration] A QUIET AFTERNOON IN THE UPLAND PASTURES "Go out in the springtime among the meadows that slope from the shores of the Swiss lakes to the roots of their lower mountains There, mingled with the taller gentians and the white narcissus, the grass grows deep and free; and as you follow the winding mountain paths, beneath arching boughs, all veiled and dim with blossom--paths that forever droop and rise over the green banks and mounds sweeping down in scented undulation, steep to the blue water, studded here and there with new mown heaps, filling all the air with fainter sweetness,--look up toward the higher hills, where the waves of everlasting green roll into their long inlets among the shadows of the pines: and we may perhaps at last know the meaning of those quiet words of the 147th Psalm, 'He maketh grass to grow upon the mountains.'"--_John Ruskin_ [End illustration] {35} see the grass makes grow green See the grass. I see the grass. The grass grows. The grass is green. I see the green grass. God makes the grass. God makes the grass grow. God makes the green grass grow. "He shall come down like rain upon the mown grass, As showers that water the earth."--_Psalms 72:6_. {36} flower lily white rose red you I see a flower. The flower is a lily. The lily is white. I see a rose. The rose is red. I have a lily and a rose. I love the lily and the rose. Have you a flower? I have a white flower. God loves the flowers and makes them grow. "Consider the lilies, how they grow. They toil not neither do they spin."--_Matthew 6:28_. {37}{38} [Illustration] RESTING BENEATH THE TREES By Corot (1796-1875) Jean Baptiste Camille Corot was a famous painter of landscapes. He was born at Paris, and while his work was not at first appreciated he is now recognized as one of the greatest of the French school. "The groves were God's first temples. Ere man learned To hew the shaft, and lay the architrave, And spread the roof above them--ere he framed The lofty vault, to gather and roll back The sound of anthems; in the darkling wood, Amid the cool and silence, he knelt down, And offered to the Mightiest solemn thanks And supplication. . . ." --_William Cullen Bryant_ [End illustration] {39} bird sparrow nest flies in sorry when it hurt Do you see the bird? It is a sparrow. The sparrow flies. The sparrow makes a nest. It makes a nest in the green grass. See the nest in the grass! See the sparrow fly! God loves the sparrow. God is sorry when the sparrow is hurt. Do not hurt the sparrow. "Are not five sparrows sold for two farthings? And not one of them is forgotten in the sight of God." --_Luke 12:6_. {40} day done bed will go hear say prayer to heaven The day is done. The sparrow will go to bed. It will go to bed in its nest. The lily and the rose will go to bed. I will go to bed. I go to bed in my dear home. My mother will hear me say my prayer. I say my prayer to my Father in heaven. My Father in heaven loves to hear me say my prayer. "I laid me down and slept; I awaked, for the Lord sustained me."--_Psalms 3:5_. "Every good gift and every perfect gift is from above, and cometh down from the Father of lights."--_James 1:17_. {41}{42} [Illustration] THE "MATER AMABILIS IN GLORIA" By Bodenhausen "The extremely popular 'Mater Amabilis in Gloria,' where a girlish young mother, her long hair streaming about her, stands in upper air, poised above the great ball of the earth, holding her sweet babe to her heart. Pictures like these constantly reiterate the story of a mother's love--an old, old story, which begins again with every new birth."--_Hurll_ [End illustration] {43} star sky above trees shines night twinkle them It is night. I see a star. The star shines at night. The star twinkles. The star twinkles in the sky. Do you see the star? It shines above the trees. I love to see the birds, and the flowers, and the stars. God made them all. God loves them all. God loves you. "He telleth the number of the stars; He calleth them all by their names." _Psalms 147:4_. {44} morning sun rises hills glad here are awaken The night is done. The day is here. I awaken when it is day. The birds awaken when it is day. The flowers awaken when it is day. I see the sun in the sky. The sun rises above the hills. The sun rises above the trees. The birds and the flowers are glad to see the sun. Are you glad the night is done? "Day unto day uttereth speech, And night unto night showeth knowledge."--_Psalms 19:2_. {45}{46} [Illustration] THE INFANT SAMUEL By Reynolds (1723-1792) Sir Joshua Reynolds is thought by many to have been the greatest of English painters. He was a Devonshire lad, and was intended by his father for the medical profession. He early showed such aptitude for painting that he was permitted to have his way, and after studying in Italy, returned to England, where an exhibition of his work aroused great enthusiasm, and his popularity continued through his life. [End illustration] {47} this saying kneeling thanking his beside goodness child See this little child. He is going to bed. He is saying his prayer. He is kneeling beside his bed. He is thanking his Father in heaven for his goodness. Do you say your prayer? I say my prayer night and morning. "Ask, and it shall be given you."--_Matthew 7:7_. "For the eyes of the Lord are upon the righteous, and his ears are open unto their prayers."--_I Peter 3:12_. {48} sheep cows cover rain falls eat for waters garden earth Clouds cover the sky. The rain falls. The rain waters the earth. The flowers in the garden are glad. The red rose is glad. The white lily is glad. The green grass is glad. The rain makes the grass grow. The sheep and the cows eat the grass. God gives the rain. God makes the grass grow for the sheep and the cows. "Praise ye the Lord; Who covereth the heavens with clouds, Who prepareth rain for the earth, Who maketh the grass to grow upon the mountains." _Psalms 147:8_. {49}{50} [Illustration] PLOWING IN PALESTINE Copyright by Underwood & Underwood and used by special permission Very little advance has been made in methods of agriculture in Palestine since the early days of which the Bible tells. The plow is often still the crooked stick, sometimes strengthened by iron, but still very primitive. It is no wonder that crops are so poor and life is so hard under these conditions [End illustration] {51} spring-time snow ice gone robin blue-bird seeds help The Spring-time has come. The birds have come. The blue-birds are flying in the air. I see a robin in my garden. I will go to my garden. I will plant seeds in my garden. The seeds will grow to be flowers. I love to see them grow. Have you a garden? Do you see the birds in your garden? What seeds do you plant in your garden? God makes the flowers grow. He gives the rain and the sun. The rain and the sun help to make the flowers grow. "Thou makest it soft with showers; thou blessest the springing thereof."--_Psalms 65:10_ {52} summer warm cool woods who brightly bees sing pick hum Summer is here. The birds sing in the trees. I hear the robins sing. The flowers have come. I will go to my garden and pick the roses and the lilies. The sun shines brightly. I love the warm sun. The bees hum in the garden. The woods are cool. I love the cool woods. Who gives us the warm summer days? God gives us the summer days. "Thou hast made summer and winter."--_Psalms 74:17_. {53}{54} [Illustration: ] THE AUTUMN WOODS "The autumn-time has come; On woods that dream of bloom, And over purpling vines, The low sun fainter shines. The aster-flower is failing, The hazel's gold is paling; Yet overhead more near The eternal stars appear!" --_John Greenleaf Whittier_ [End illustration] {55} autumn frosty yellow large peaches moon with nuts gather crack fire before This is autumn. The summer has gone. The nights are frosty. The days are cool. The trees are red and yellow. The leaves are falling from the trees. Soon the snow will come. The moon is large in the sky. It looks like a great yellow ball. The stars shine brightly. I love to see the moon and the stars. {56} I love the large red apples. Have you apples in your garden? I love the peaches and the pears. I go with my father to the woods, and gather nuts. I will crack the nuts on the frosty nights, and eat them before the fire. God made the apples, and nuts, and peaches, and pears. I will thank God for his goodness. "Thou crownest the year with thy goodness."--_Psalms 65:11_. "The earth is full of the goodness of the Lord."--_Psalms 33:5_. "The earth is the Lord's, and the fullness thereof."--_Psalms 24:1_. "The pastures are clothed with flocks: the valleys also are covered over with grain."--_Psalms 65:18_. {57}{58} [Illustration] WINTER "Leafless are the trees; their purple branches Spread themselves abroad, like reefs of coral, Rising silent In the Red Sea of the winter sunset." --_Henry Wadsworth Longfellow_ "A chill no coat, however stout, Of homespun stuff could quite shut out, A hard, dull bitterness of cold, That checked, mid-vein, the circling race Of life blood in the sharpened face, The coming of the snowstorm told." --_John Greenleaf Whittier_ [End illustration] {59} winter play sleep cold frozen covers under lake fort It is winter. Summer and autumn have gone. The air is cold. The robins and the bluebirds have gone. The snow falls from the sky. The snow covers the hills and the woods and the fields. The flowers sleep under the snow in my garden. They will wake when it is spring. {60} The lake is frozen. I see the white snow in my garden. I love to play in the snow. I will make a fort of the white snow in my garden. I love the cold winter days. God gives us the winter days as well as the summer days. "He giveth snow like wool; He scattereth the hoar-frost like ashes."--_Psalms 147:16_. {61}{62} [Illustration] THE SEA "Unchangeable save to thy wild waves' play, Time writes no wrinkles on thine azure brow-- Such as creation's dawn beheld, thou rollest now." --_Lord Byron_ [End illustration] {63} Harold beach man sea-shore dug owns went sand sailing ships Harold went to the sea-shore. He went with his father and his mother. It was summer when he went. The days were long and bright. He played all day on the beach. He dug in the sand. He made hills in the sand. When he went to bed at night, he heard the sea. {64} He said his prayer beside his mother, and the sea sang him to sleep with its song. He saw the sea when the sun rose in the morning. The sun rose above the sea, when the night was gone, and the stars went to sleep. In the bright morning, he saw the ships sailing on the sea. No man owns the sea. God made it, and it is his. "The sea is his, and he made it."--_Psalms 95:5_. {65}{66} [Illustration] THE MOUNTAINS "You should have seen that long hill-range With gaps of brightness riven, How through each pass and hollow streamed The purpling lights of heaven,-- "Rivers of gold-mist flowing down From far celestial fountains,-- The great sun flaming through the rifts Beyond the wall of mountains." --_John Greenleaf Whittier_ [End illustration] {67} Margaret high brooks flow down climb look beautiful think often near The mountains are high. They are often covered with trees. Brooks flow down the mountains. Margaret went to the mountains in summer. She could not climb the mountains. She played in the woods and fields near the mountains. She picked the red and white and yellow flowers in the fields. She saw the birds and the bees and the beautiful trees. {68} She loved the brook. She loved to see the mountains. They were beautiful when the sun set. When she said her prayer at night, she looked at the beautiful hills and mountains. It made her think of God to see the mountains which he made. "I will lift mine eyes unto the hills, From whence cometh my help. My help cometh from the Lord, Which made heaven and earth."--_Psalms 121:1,2_. {69} HYMNS FOR THE MORNING {70} {71} WHEN MORNING GILDS THE SKIES When morning gilds the skies, My heart awaking cries, May Jesus Christ be praised! Alike at work and prayer, To Jesus I repair; May Jesus Christ be praised! To Thee, O God above, I cry with glowing love, May Jesus Christ be praised! This song of sacred joy, It never seems to cloy, May Jesus Christ be praised! Does sadness fill my mind? A solace here I find, May Jesus Christ be praised! Or fades my earthly bliss? My comfort still is this, May Jesus Christ be praised! When evil thoughts molest, With this I shield my breast, May Jesus Christ be praised! The powers of darkness fear, When this sweet chant they hear, May Jesus Christ be praised! When sleep her balm denies, My silent spirit sighs, May Jesus Christ be praised! {72} The night becomes as day, When from the heart we say, May Jesus Christ be praised! Be this, while life is mine, My canticle divine, May Jesus Christ be praised! Be this the eternal song, Through all the ages long, May Jesus Christ be praised! --_From the German_. {73}{74} [Illustration] THE BOY JESUS By Winterstein "Whatever father or mother wanted done in the house, fetching water, drink, bread, meat, looking after the house and other things of that sort, whatever he was bidden, that did the dear little Jesus, like any other child." --_Martin Luther_ [End illustration] {75} A SONG OF THANKSGIVING We plough the fields and scatter The good seed on the land, But it is fed and watered By God's almighty hand; He sends the snow in winter, The warmth to swell the grain, The breezes and the sunshine, And soft refreshing rain. All good gifts around us Are sent from heaven above, Then thank the Lord, O thank the Lord, For all His love! He only is the Maker Of all things near and far; He paints the wayside flower, He lights the evening star; The winds and waves obey Him, By Him the birds are fed; Much more to us, His children, He gives our daily bread. All good gifts around us Are sent from heaven above, Then thank the Lord, O thank the Lord, For all His love! We thank Thee, then, O Father, For all things bright and good, The seedtime and the harvest, Our life, our health, our food; {76} Accept the gifts we offer For all Thy love imparts, And what Thou most desirest, Our humble, thankful hearts. All good gifts around us Are sent from heaven above, Then thank the Lord, O thank the Lord, For all His love! --_From the German of Mathias Claudius_. {77} HEAVEN IS NOT REACHED AT A SINGLE BOUND Heaven is not reached at a single bound, But we build the ladder on which we rise, From the lowly earth to the vaulted skies, And we mount to the summit round by round. I count this thing to be grandly true, That a noble deed is a step toward God,-- Lifting a soul from the common clod, To a purer air and a broader view. --_J. G. Holland_. By permission of Charles Scribner's Sons. {78} STILL, STILL WITH THEE Still, still with Thee, when purple morning breaketh, When the bird waketh, and the shadows flee: Fairer than morning, lovelier than the daylight, Dawns the sweet consciousness, I am with Thee. Alone with Thee, amid the mystic shadows, The solemn hush of Nature newly born; Alone with Thee, in breathless adoration, In the calm dew and freshness of the morn. When sinks the soul, subdued by toil, to slumber, Its closing eye looks up to Thee in prayer; Sweet the repose, beneath Thy wings o'ershadowing, But sweeter still to wake and find Thee there. So shall it be at last in that bright morning When the soul waketh, and life's shadows flee; O in that hour, and fairer than day's dawning, Shall rise the glorious thought, I am with Thee. --_Harriet Beecher Stowe_. {79} SHORT BIBLE STORIES {80} {81} GOD SEES ME When does God see me? God sees me when I am good, and it makes him glad. God sees me when I am bad, and it makes him sorry. God sees me when I play, and knows if I am kind. God sees me when I am at school, and knows if I am faithful. God sees me when I am at home, and knows if I obey my father and my mother. God sees me when I am cross, and knows how ugly I look and feel. God sees me when I am happy, and knows how glad I am. God sees me all day long, and wants me to love him. God sees me all night long, and watches over me while I sleep. "When I run about all day, When I kneel at night to pray, God sees. Need I ever know a fear Night and day, my Father near? God sees." "Thou God seest me."--_Genesis 16:13_. {82} WHAT DOES GOD WANT ME TO DO? God wants me to be kind to other children. God wants me to be gentle and loving. God wants me to be kind to animals. God wants me to obey my father and my mother. God wants me to care more for others than for myself. God wants me to keep the Sabbath day. God wants me to pray to him every day. God wants me to tell the truth. God wants me to be happy all the day. God wants me to be good, and then I shall be happy. God wants me to do these things because he loves me. I ought to want to do the things he wants me to do. {83}{84} [Illustration] PLOWING IN THE LANDS OF THE BIBLE From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. How strange it looks to see a camel harnessed to a plow! If you look closely you will see that the plow is strange, too. It is a crooked branch with a plowshare fastened to it. It has only one handle. It was a plow almost exactly like this that was used in the times of the Bible. This picture was taken in the plains of old Philistia. [End illustration] {85} WHAT GOD GIVES God is always giving. God gives to the trees their leaves and fruit. God gives to the earth the rain in summer to make the grass grow, and the snow in winter to cover the ground. God gives to the beasts and to the birds their food. God gives to us our homes and friends and all that makes us happy. God gives us the Bible to tell us how he loves us. God gives us sweet sleep at night. God gives us health to enjoy all his gifts. What has God given you to-day? Have you thanked him for it? "Who giveth food to the hungry."--_Psalms 146:7_. "Who giveth to the beast his food."--_Psalms 147:9_. "So he giveth his beloved sleep."--_Psalms 127:2_. "He giveth snow like wool."--_Psalms 147:16_. "Give us this day our daily bread."--_Matthew 6:11_. "My peace I give unto you."--_John 14:27_. "Christ Jesus, who gave himself a ransom for all."--_I Timothy 2:6_. {86} JESUS AND HIS FRIENDS Jesus had many friends. Some of them were people whom he had healed. Some of them had heard him talk, and had learned to love him. Sometimes they stayed with him, day after day. Jesus loved his friends. Jesus told his friends about God. Jesus was so kind and loving to his friends that they could not help loving him. The friends of Jesus were called disciples. Disciple means learner. The disciples learned what Jesus had taught. Jesus picked out from his friends a few to be with him all the time. They were sometimes called disciples, too. Sometimes they were called apostles. Apostle means one who is sent. Jesus sent the apostles out to tell others about himself. There were twelve of the apostles. The names of three of them were Peter, James, and John. {87}{88} [Illustration] BEAUTIFUL NAZARETH: OUTLOOK FROM HILLS ABOVE TOWN TO HISTORIC ESDRAELON Copyright by Underwood & Underwood and used by special permission. After he began his active ministry Jesus had no home, but while he was a boy his home was in the town of Nazareth, beautifully situated among the hills of Galilee. A traveler there describes the town as it now is;-- "Almost in the center of this chain of hills there is a singular cleft in the limestone, forming the entrance to a little valley. As a traveler leaves the plain he will ride up a steep and narrow pathway, broidered with grass and flowers, through scenery which is neither colossal nor overwhelming, but infinitely beautiful and picturesque. Beneath him, on the right-hand side, the vale will gradually widen, until it becomes about a quarter of a mile in breadth. The basin of the valley is divided by hedges of cactus into little fields and gardens, which, about the fall of the spring rains, wear an aspect of indescribable calm, and glow with a tint of the richest green. Beside the narrow pathway, at no great distance apart from each other, are two wells, and the women who draw water there are more beautiful, and the ruddy, bright-eyed shepherd boys who sit or play by the well sides, in their gay-colored Oriental costume, are a happier, bolder, brighter-looking race than the traveler will have seen elsewhere. Gradually the valley opens into a little natural amphitheater of hills, supposed by some to be the crater of an extinct volcano; and there, clinging to the hollows of a hill, which rises to the height of some five hundred feet above it, lie, 'like a handful of pearls in a goblet of emerald,' the flat roofs and narrow streets of a little Eastern town. There is a small church; the massive buildings of a convent; the tall minaret of a mosque; a clear, abundant fountain; houses built of white stone, and gardens scattered among them, umbrageous with figs and olives, and rich with the white and scarlet blossoms of orange and pomegranate. In spring, at least, everything about the place looks indescribably bright and soft; doves murmur in the trees; the hoopoe flits about in ceaseless activity; the bright blue roller-bird, the commonest and loveliest bird of Palestine, flashes like a living sapphire over fields which are enameled with innumerable flowers." [End illustration] {89} JESUS HAD NO HOME Jesus had no home of his own after he grew up. Once a man wanted to be his disciple. Jesus wanted this man to know that he had no fine house where he could entertain him. He said that the foxes have holes, and the birds of the air have nests, but that he had not where to lay his head. His friends asked him to visit them. They were always glad when he came to see them. Sometimes a rich man asked Jesus and his friends to dinner. He made no difference between the rich and the poor among his friends. One of the homes where he liked to be was the home of a fisherman. The fisherman's name was Simon. {90} Sometimes he was called by another name, Peter. He caught fish in the lake of Galilee. His house stood near the lake. His fishing boat was drawn up upon the shore. Another home where Jesus liked to stay was the home of Lazarus. Lazarus had two sisters. Their names were Mary and Martha. The brother and the sisters lived in a little town called Bethany. Jesus loved these people very much. Why was Jesus so poor? "Though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich."--_2 Corinthians 8:90_ {91}{92} [Illustration] BETHANY From a picture taken by Mrs. Frank L. Goodspeed, and used by her kind permission. This is a picture of the village of Bethany, not far from Jerusalem. It was here in the home of Mary and Martha that Jesus liked so much to stay. [End illustration] {93} THE PEOPLE LOVED JESUS The people loved Jesus. They crowded about him to hear him talk. Sometimes Jesus and his friends did not have time to eat. Sometimes the people came after sunset. Sometimes they came early in the morning. Sometimes so many people came that the house would not hold them. Then they had to go out of doors. Jesus loved to talk with the people out of doors. He loved to look up and see the blue sky and the green hills. He told the people many stories while out of doors. Jesus never turned the people away without trying to help them. "Many were gathered together, so that there was no longer room for them."--_Mark 2:2_. "And he went forth again by the seaside, and many came unto him, and he taught them."--_Mark 2:13_. "And all the city was gathered together at the door where Jesus was."--_Mark 1:33_. "And Jesus with his disciples withdrew to the sea . . . and a great multitude, hearing what great things he did, came unto him." --_Mark 3:7, 8_. {94} THE SEA OF GALILEE Do you know what a lake is? Did you ever see a lake? There was a lake in the country where Jesus lived. It was a pretty lake. There were hills and mountains all about it. There were towns and villages on its shores. Jesus sometimes stayed in these villages. The lake had a long name. It was called Gennesaret. It also had other names. Sometimes it was called the Sea of Tiberias. Sometimes it was called the Sea of Galilee. There were many boats on the Lake of Gennesaret. How swiftly they sailed along! How the little waves danced on the waters! How pretty the hills were on either side! Some of the boats belonged to the friends of Jesus. Sometimes these friends took Jesus in their boats. One day he was standing by the Lake of Gennesaret. The people were crowding about him. He could not talk because they crowded so. He had the boat pushed out a little way from shore. Then he sat down and taught the people. The people all sat on the shore and listened. {95} [Illustration] TIBERIAS, ON THE COAST OF THE SEA OF GALILEE Used by special permission of the Detroit Photograph Company. On this beautiful lake Jesus very often sailed with his fishermen disciples. At that time there were many towns and cities on its shores, but now, except for a few small hamlets, the once populous shores are desolate. But the lake is still as beautiful, its blue waters sparkle in the sun, and the stars looking down from the brilliant eastern sky are reflected in its bosom as when Jesus "walked in Galilee". [End illustration] {97} THE BOYHOOD OF JESUS When Jesus was a boy, he lived at Nazareth. Nazareth was a village among the hills. It was itself on a hill. All about it were green fields. In the spring, the fields were filled with pretty flowers. Jesus' father was a carpenter. He made doors and chairs and tables. Jesus helped about the shop. He was a good boy and loved to help his father. He helped his mother to draw water from the well. He went to school and learned to read and write. He went to church on the Sabbath. The church to which he went was called a synagogue. Do you suppose Jesus played with other boys and girls? He played with them in the village streets. He was always kind to them. He never teased them or did things that were mean. There is still a village of Nazareth. The hills and the fields about it are the same as then. {98} JESUS AND SICK PEOPLE Jesus was very sorry for people who were sick. How pale and thin some of them looked! How some of them suffered! Jesus loved to heal them. He was glad to see them get well again. How happy they and their friends were when they were made well! How glad the little children were to see their fathers and mothers come home again, well! As soon as people knew that Jesus could heal the sick, they brought all their friends who were sick to Jesus. Sometimes they brought sick children. How glad Jesus was to make the children well! "And at even when the sun did set, they brought unto him all that were sick . . . And all the city was gathered together at the door. And he healed many that were sick."--_Mark 1:32-34_. "And when they were come out of the boat, straightway the people knew him, and ran round about that whole region, and began to carry about on their beds those that were sick, where they heard he was."--_Mark 6:54-56_. {99}{100} [Illustration] NAZARETH From an old photograph in the possession of the Springfield Public Library, and used by kind permission. This is a picture of the village of Nazareth, where Jesus lived when he was a boy. When he climbed the hills about the town he had a most beautiful view of the mountains and valleys of Palestine. Looking westward, the waters of the Mediterranean were spread out before him, and he could see the white sails of the passing ships. [End illustration] {101} TALKING WITH OUR FATHER Because God is our Father we want to talk with him. We want to tell him about many things. We want to tell him how happy we are. If we have been naughty, we want to tell him how sorry we are. Sometimes we want to tell him how much we love him. Why do we do this? When people give us gifts, it is polite to say, "thank you." God gives us gifts, and we should say "thank you," to him. When we love people we want to talk with them. If we love God we will want to talk with him. When we have been naughty to anyone, we are sorry, and we want to say "please forgive me." When we have been naughty, we ought also to ask God to forgive us. {102} It makes God sorry when we are naughty. Would it be right to get up in the morning, and play all day when your father was at home, without saying one word to him? Would it make your father glad or sorry? Is it right, then, to take gifts from your Father in heaven all day long, and not say a word to him? Does it make him glad or sorry? Talking with our Father in heaven, we call praying. It is telling him all the things we want to tell a loving father. {103}{104} [Illustration] JESUS HEALING THE SICK By Heinrich Hofmann Jesus was rightly called the "Great Physician." In the picture are shown some of the sufferers whom Jesus delighted to help--the poor little child, white and still in its mother's arms, the lame, and the blind. [End illustration] {105} GOD IS OUR FATHER We call God our Father. The prayer which Jesus taught us to pray, begins, "Our Father." Why do we call God our Father? Because God does for us what a good father does for his children. A good father loves his children. God loves his children. A good father gets food and clothing, and other things which his children need. God gets for his children what he sees they need. A good father wants his children to be good. God wants his children to be good. A good father will not let his children have what would be bad for them. God will not let us have what will be bad for us. When we call God our Father, it is a way of saying, "God loves me, God will take care of me." "Our Father who art in heaven."--_Matthew 6:9_. "One is your father, even he who is in heaven."--_Matthew 23:9_. "One God and Father of all."--_Ephesians 4:6_. {106} WHAT JESUS SAID ABOUT BIRDS AND FLOWERS "Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto his stature? And why are ye anxious concerning raiment? "Consider the lilies of the field, how they grow; they toil not, neither do they spin; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field, . . . shall he not much more clothe you, O ye of little faith?"--_Matt. 6:26-30_. {107}{108} [Illustration] THE LAKE OF GALILEE Another picture of the beautiful lake on which Jesus so often sailed with his disciples. The lake abounded in fish, and there was a great fleet of fishing boats which sailed about the lake and brought the fish to the many towns and cities on its shores. Some of Jesus' disciples were fishermen. "And walking by the lake of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the lake; for they were fishers. And he saith unto them, Come ye after me, and I will make you fishers of men. "And they straightway left their nets, and followed him. "And going on from thence he saw other two brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them. And they straightway left the boat and their father, and followed him."--_Matt. 4:18-22_ [End illustration] {109} WHAT JESUS SAID ABOUT TREES "Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so, every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down and cast into the fire. Therefore, by their fruits ye shall know them."--_Matt. 7:16-20_. "And he spake to them a parable: Behold the fig tree and all the trees; when they now shoot forth, ye see and know of your own selves that the summer is now nigh at hand."--_Luke 21:29-30_. {110} JESUS AND THE LITTLE GIRL Beseech Beg. Suffered Allowed. Many weeping and wailing In the Bible times, when a person died, women were hired to weep and wail. This was supposed to honor the dead. Once upon a time, there was a man named Jairus. He was a very important man among the Jews. He was one of the rulers of the synagogue; that means that he was one of those who had charge of the worship in the synagogue or church of the town. This man had a dear little daughter. This little girl was twelve years old, and her father and her mother loved her very much. One day she was taken sick. Her parents were very anxious about her, for each day she seemed to be growing worse. Then her father remembered that Jesus could cure people who were sick. So he went to find Jesus, and ask him if he would come and make his little girl well. Jesus was very busy when Jairus found him. He was talking to a great multitude of people. Jairus pushed through the crowd, and fell down at Jesus' feet, and begged him to come and make his little girl well. Jesus was very glad to come, but there were so many people about him that he had to walk very slowly. He stopped to heal a poor sick woman on the way. At last he drew near Jairus' house, but people came out of the house and said it was too late, for the little girl was dead. How badly the poor father felt then! But Jesus told him not to be afraid, just to have faith in him. Here is the whole story, as it is told in the Bible:-- {111}{112} [Illustration] JESUS AND THE LITTLE GIRL By Gustav Richter (1823-1884) "The healing of His seamless dress Is by our beds of pain; We touch Him in life's throng and press, And we are whole again. "Through Him the first fond prayers are said Our lips of childhood frame, The last low whispers of our dead Are burdened with His name." --_John Greenleaf Whittier_ [End illustration] {113} One day a great multitude was gathered about Jesus as he taught by the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, and beseecheth him much, saying:-- "My little daughter is at the point of death: I pray thee, that thou come and lay hands on her, that she may be made whole, and live." And he went with him; and a great multitude followed him. As he approached the house, people came out, who said to Jairus:-- "Thy daughter is dead; why troublest thou the Master any further?" But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue:-- "Fear not, only believe." And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly. And when he had entered in, he saith unto them:-- {114} "Why make ye a tumult, and weep? The child is not dead but sleepeth." And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was. And taking the child by the hand, he saith unto her:-- "Talitha cumi," which means in the language of the country, "Little girl, I say unto thee, Arise." And straightway the little girl rose up, and walked. {115}{116} [Illustration] EGYPTIAN TEMPLE ON THE ISLAND OF PHILAE From an old photograph in the possession of the Springfield Public Library, and used by kind permission. This is one of the beautiful temples of Egypt on an island in the river Nile. This island has lately been covered by the waters of the great artificial lake formed by the dam built by the English government across the Nile to control the flow of the river. In the foreground is seen a "dahabiyeh," one of the peculiar boats for sailing upon the Nile. [End illustration] {117} THE BABY HID IN A BASKET Flags Plants which grow in the water at the edges of ponds and rivers. Bulrushes Plants which were used for the weaving of baskets. Ark A woven basket. Pitch A sticky substance daubed on the basket to keep out the water. Handmaid A servant. Once upon a time a little boy was born to some poor Hebrew people who were slaves in Egypt. The pharaoh, or king of that country, did not like the Hebrew people, and he said that all the little boy babies born to them must be killed. But the mother of this little boy wanted to save her pretty baby if she could. So she hid him three months. And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it with pitch; and she put the child therein, and laid it in the flags by the river's brink. And his sister stood afar off, to know what would be done with him. And the daughter of Pharaoh came down to bathe at the river; and her maidens walked {118} along by the river side; and she saw the ark among the flags, and sent her handmaid to fetch it. And she opened it, and saw the child: and, behold, the babe wept. And she had compassion on him, and said, "This is one of the Hebrews' children." Then said his sister to Pharaoh's daughter, "Shall I call thee a nurse of the Hebrew women, that she may nurse the child for thee?" And Pharaoh's daughter said to her, "Go." And the maid went and called the child's mother. And Pharaoh's daughter said unto her, "Take this child away, and nurse it for me, and I will give thee thy wages." And the woman took the child, and nursed it. And the child grew, and she brought him unto Pharaoh's daughter, and he became her son. And she called his name Moses. {119}{120} [Illustration] THE RIVER NILE From an old photograph in the possession of the Springfield Public Library, and used by kind permission. The great river Nile was the very life of the country of Egypt which lies along its banks. A little way back from the river the desert begins. On the little green strip of the banks lived the proud and powerful people who enslaved the Israelites. A fleet of dahabiyehs is being loaded by the shore. [End illustration] {121} AN OLD BOOK OF SONGS Gates and Courts The gates and open spaces of the temple of God. Endureth Lasteth. Faithfulness God will keep his promises. Unto all generations Always. In a city of the Bible land, called Jerusalem, there was a great temple, a sort of big church. Every day people came to this temple to worship in it. On the Sabbath, all the people came to worship in it. They did not sit in seats as we do in church, but stood up and listened. In front of where they stood were steps. Here, where all the people could see, stood a great band of singers dressed in white robes. Near by, were men with silver trumpets. When they blew the trumpets, all the people bowed down to pray. Then the singers sang praises to God, and the musicians played upon all the instruments of music, and the great temple was filled with glad, joyous song. The book of songs from which they sang is the book of Psalms in our Bible. Many of the songs were calls to the people to praise God for his goodness. Here is one of them:-- Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness: Come before his presence with singing. {122} Know ye that the Lord he is God: It is he that hath made us, and we are his; We are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name. For the Lord is good; and his mercy endureth for ever; And his faithfulness unto all generations. Here is another beautiful song of praise:-- O come, let us sing unto the Lord: Let us make a joyful noise unto the rock of our salvation. Let us come into his presence with thanksgiving, Let us make a joyful noise unto him with psalms. In his hand are the deep places of the earth; The heights of the mountains are his also. The sea is his, and he made it; And his hands formed the dry land. O come, let us worship and bow down; Let us kneel before the Lord our Maker: For he is our God, And we are the people of his pasture, and the sheep of his hand. {123}{124} [Illustration] THE PYRAMIDS AND THE SPHINX From an old photograph in the possession of the Springfield Public Library, and used by kind permission. The great pyramids of Egypt are among the wonders of the world. They are the tombs of some of the Pharaohs. They are great masses of stone, and we can hardly imagine how in those days it was possible to build them. The sphinx is a great stone figure of a beast with a human face. The pyramids and the sphinx were built before Joseph came to Egypt. [End illustration] {125} Here is a song of trust in God, who watches over us day and night:-- I will lift up mine eyes unto the mountains: From whence shall my help come? My help cometh from the Lord, Which made heaven and earth. He will not suffer thy foot to be moved; He that keepeth thee will not slumber. Behold, he that keepeth Israel Shall neither slumber nor sleep. The Lord is thy keeper: The Lord is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. The Lord shall keep thee from all evil; He shall keep thy soul. The Lord shall keep thy going out and thy coming in, From this time forth and for evermore. The shortest song of all those in the book is a song of praise:-- O praise the Lord, all ye nations: Praise him, all ye peoples. For his merciful kindness is great toward us: And the truth of the Lord endureth for ever. Praise ye the Lord. {126} A STORY WHICH JESUS TOLD Straightway At once. Tribulation Trouble. Persecution Injury done one by an enemy. Jesus often told the people little stories when he was teaching them to be good. These little stories he called parables. Here is one of the parables:-- THE STORY OF THE SOWER And Jesus said, "Behold the sower went forth to sow; and, as he sowed, some seeds fell by the wayside, and the birds came and devoured them: and others fell upon the rocky places, where they had not much earth; and straightway they sprang up, because they had no deepness of earth, and when the sun was risen, they were scorched; and because they had no root, they withered away. And others fell among the thorns; and the thorns grew up and choked them: and others fell upon the good ground, and yielded fruit, some a hundred fold, some sixty, some thirty." {127}{128} [Illustration] THRESHING IN THE LANDS OF THE BIBLE: From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. What a strange company of animals we have here! A camel, two oxen, and a little white donkey! And is this not a hard way to thresh out the grain? This field, with its beasts at work, does not much resemble a great wheat field in the western states of America, with its wonderful machinery. It shows how little progress has been made in the East, to find the same methods employed now as in Bible times. [End illustration] {129} Then Jesus explained the story to his disciples in this way. He said, "When anyone heareth the word of the kingdom, and understandeth it not, then cometh the evil one, and snatcheth away that which hath been sown in his heart. This is he that was sown by the wayside. And he that was sown upon the rocky places, this is he that heareth the word, and straightway with joy receiveth it; yet hath he not root in himself, but endureth for a while; and when tribulation or persecution ariseth because of the word, straightway he stumbleth. And he that was sown among the thorns, this is he that heareth the word; and the cares of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. And he that was sown upon the good ground, this is he that heareth the word, and understandeth it; who verily beareth fruit, and bringeth forth, some a hundred fold, some sixty, some thirty." {130} SOME THINGS WHICH JESUS TAUGHT THE PEOPLE At one time Jesus went up the slopes of a mountain, and many people gathered about him and he taught them these words, which are called THE BEATITUDES. "Blessed are the poor in spirit: for theirs is the kingdom of heaven. "Blessed are they that mourn: for they shall be comforted. "Blessed are the meek: for they shall inherit the earth. "Blessed are they that hunger and thirst after righteousness: for they shall be filled. "Blessed are the merciful: for they shall obtain mercy. "Blessed are the pure in heart: for they shall see God. "Blessed are the peacemakers: for they shall be called sons of God. "Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven. {131} Blessed are ye when men shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven; for so persecuted they the prophets which were before you." {132} THE BOY WHO CAME WHEN HE WAS CALLED Wax To grow. Ark of God A box of wood which was kept in the temple, and which the Jews thought was very precious and sacred. There was once a woman who lived in the Bible land, and her name was Hannah. She had a little boy named Samuel. When Samuel was a baby, his mother made up her mind that she would give him to God, to serve in the temple. So she took him to the temple, and as soon as he was old enough he helped the good priest Eli about his work. Every year Hannah made a little coat for her boy, and gave it to him, when she came to see him at the temple. It was very hard for Hannah to have her dear little boy away from home, but she was very happy when she came to see him every year, and heard what a good boy he was. The old priest Eli was very fond of him. His own sons were very bad men, and that made him love Samuel all the more. Here is a story about Samuel and Eli, which shows what a good and obedient boy he was. Samuel grew up to be a very wise and a very great man, and served his country and God faithfully all his life. {133}{134} [Illustration] A DRUSE FAMILY From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. The Druses are a remarkable people living on the mountains of Lebanon in the northern part of Palestine. For a thousand years they have been a separate people, preserving many of the customs and manners of living of Bible times. This makes them a very interesting people to us. Most of them are well to do, but there is occasionally a poor family like the one shown in our picture. You will notice the cow shed at the front door, and the family dog, but can you see the donkey? What looks like a great brush heap in the middle of the picture is really a little donkey loaded with brush! If you look sharply you may see his little feet. At the left of the picture, on the hilltop, are the ruins of an old castle built by the Crusaders. [End illustration] {135} And it came to pass at that time, when Eli was laid down in his place, and his eyes began to wax dim, that he could not see; and ere the lamp of God went out in the temple of the Lord, where the ark of God was, and Samuel was laid down to sleep; that the Lord called Samuel; and he answered:-- "Here am I." And he ran unto Eli and said, "Here am I; for thou calledst me." And he said, "I called not; lie down again." And he went and lay down. And the Lord called yet again, "Samuel." And Samuel arose and went to Eli, and said, "Here am I; for thou didst call me." And he answered, "I called not, my son; lie down again." Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed unto him. And the Lord called Samuel again the third time. And he arose and went to Eli, and said, "Here am I; for thou didst call me." And Eli perceived that the Lord had called the child. Therefore Eli said unto Samuel:-- {136} "Go, lie down: and it shall be if he call thee, that thou shalt say, 'Speak, Lord, for thy servant heareth.'" So Samuel went and lay down in his place. And the Lord came, and stood, and called as at other times, "Samuel, Samuel." Then Samuel answered, "Speak, for thy servant heareth." {137}{138} [Illustration] BETHLEHEM This is a picture of the village as seen close at hand, the Church of the Nativity in the foreground. "Seated on the summit level of the hill country of Judah, with deep gorges descending east to the Dead Sea, and west to the plains of Philistia, the shepherds of Bethlehem had to contend not only with bears and lions, but also with human enemies, the Philistines on the west, and Arab robbers on the east. They would therefore from childhood be accustomed to bear fatigue, hunger, heat and cold, both by night and by day, and also to brave every kind of danger and fight with every kind of antagonist. Thus the youthful David learned to sling stones when he led his father's flocks over the hills, and thus was he prepared to conquer Goliath; and so, too, by defending his charge against lions and bears, he learned to face lion-like men in war and conquer them."--"_The Land and the Book_" [End illustration] {139} STORIES OF DAVID THE SHEPHERD BOY WHO KILLED A GIANT Cubit. A measure used in Bible lands, thought to be about nineteen inches. The span was another measure, about half a cubit. According to this, the height of Goliath was about ten feet. A very tall giant indeed! Greaves Armor for the legs. Target A round shield. Weaver's Beam The heavy round piece of wood used in old looms. Once upon a time there lived in the little village of Bethlehem among the hills of Judea, a shepherd lad whose name was David. Every day he led his flock of sheep to the greenest pasture and then watered them at the still pools of water. This work was very pleasant when the weather was fair and warm, but sometimes it grows very cold in the hill country of Judea. The wind blows and the ground is covered with snow. Sometimes the shepherd is forced to stay out all night with his flock. Sometimes a lamb {140} is lost, and the shepherd has to search all night in the darkness, along dangerous paths in the hills. Sometimes wild beasts attack the flock and the shepherd must beat them off. Sometimes the wild people of the East try to carry off the sheep, and the shepherd is in danger of his life. But this hard work and constant danger made David a strong, brave boy. He grew very skillful with the sling, which was a weapon much used in those days. With it even a boy could throw a stone very hard and far. Once when he was keeping the flock, a bear came to steal a lamb, and, at another time, a mountain lion, and David killed them both. While David was still no more than a big boy, war broke out between his country and the Philistines. These people lived in the lower country to the west of Judea, and the two nations were very often at war. This time the two armies camped on opposite sides of a narrow valley. The Philistines had a giant in their army, who used to come out every day and challenge anyone in the army of the Israelites to fight. This is how the giant is described:-- {141}{142} [Illustration] WATER WORKS IN OLD PHILISTIA From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. This unusual picture was taken at the village of Yebnah, between. Jaffa and Ashdod, in the country of old Philistia. The camel is harnessed to a pole, and, walking in a circle, turns the clumsy machinery which lifts the water from the well. [End illustration] {143} "And there went out a champion out of the camp of the Philistines, named Goliath, of Gath, whose height was six cubits and a span. And he had a helmet of brass upon his head, and he was armed with a coat of mail, and he had greaves of brass upon his legs, and a target of brass between his shoulders, and the staff of his spear was like a weaver's beam, and a servant bearing a shield went before him." Every day this great giant came out before the army and shouted out his challenge. "Choose you a man for you," he cried, "and let him come to me. If he be able to fight with me and kill me, then will we be your servants: but if I prevail against him and kill him, then shall ye be our servants and serve us." What a terrible sight he must have been with the sun shining on his bright brass armor, and his great roaring voice, which echoed among the hills! It is no wonder that the whole army of the Israelites was afraid, and that no champion was brave enough to come out to meet him. All this time David was at home taking care of the sheep. He had three older brothers who were away with the army, but David was thought too young to be a soldier. It must have {144} been very hard for such a brave boy to stay at home, but he was a good boy as well as a brave one, and he patiently did his work. One day David's mother had made some very nice bread, and some cheese, and she remembered that the boys in camp would have very poor food. So David's father said he might go up to camp and take some roasted corn and the bread to his brothers, and he sent, too, ten cheeses to the captain of the boys' company. David was delighted to go. He came quickly to the camp, and, leaving his bread, and corn, and cheese with a servant in the rear, went right up to the front where the line of battle was intrenched. He was just in time to see Goliath come out and shout his challenge. Just then David's oldest brother caught sight of him, and thought he had run away from home to see the battle. "What are you doing here, David?" he shouted angrily. "Why have you left that little flock of sheep to be eaten up by wild beasts in the pastures? You are a naughty boy, and you have just come here to see the battle." David replied, "What have I done now? Isn't there a good reason why I have come?" {145}{146} [Illustration] AN EASTERN SHEPHERD AND HIS SHEEP From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. This is an exceptionally fine picture of a flock of sheep and their shepherd as they appear in the country of the Bible. This picture was taken in the springtime on the beautiful plain of Sharon which borders the seacoast from Joppa to Mt. Carmel. The prophet Isaiah says, "Sharon shall be a pasturage for flocks." The picture shows how the whole plain is carpeted with bright colored flowers. [End illustration] {147} And there was good reason, when no one in all the army was brave enough to fight Goliath. David went to king Saul, who was the general of the army, and offered to fight the giant. The king was very much surprised, and told him he was only a boy, while the giant had been a soldier for many years. But David told Saul how he had killed the lion and the bear, and said that the God who helped him in his fight with these wild beasts would help him in his fight with the giant. Then Saul allowed him to try, and offered him a suit of armor. David tried it on, but it was not what the shepherd boy had been used to wear, so he would not take it. He went down to the brook and picked out five smooth, round stones, just right for his sling. Then, with his shepherd's staff and bag and his sling, he went out of the lines of the army to meet the giant. When the great giant saw the shepherd lad, he laughed, and then he grew very angry. "Am I a dog," he said, "that you come to fight me with a shepherd's stick? Come to me, and I will give thy flesh to the fowls of the air and to the beasts of the field." {148} Then little David answered, "Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the Lord of Hosts, the God of the armies of Israel, whom thou hast defied." Then Goliath marched forward in all his brass armor to kill David; and David ran, too, straight toward the giant. When he was at the right distance he put a stone into his sling and took good aim. Away went the stone and struck the giant right in the middle of the forehead! Down he fell on his face with a crash. Then David marched up and drew the giant's great sword out of its sheath and cut off his head. What a shout arose from the army of Israel when they saw that the great giant whom they so much feared, was dead! And this is the way a brave boy killed a great boastful giant, with all his bragging words and his brass armor. {149}{150} [Illustration] THE "TOMB OF RACHEL" WITH BETHLEHEM IN THE DISTANCE From a photograph taken by Mrs. Fontaine Meriwether, and used by her kind permission. This picture is chiefly interesting for the beautiful view it gives of Bethlehem, lying white against the hillside in the distance. [End illustration] {151} DAVID AND KING SAUL After David had killed the giant Goliath, King Saul would not let him go back to his father's house at Bethlehem, but made him stay at the court, and gave him a high command in the army. King Saul was not well. He had a disease of the mind which made him at times almost, if not quite, insane. At such times he was very sad and gloomy. David could play very sweetly on the harp. When the king felt this trouble in his mind, he would send for David, who would play on the harp and the playing would soothe and calm the king so that he would be himself again. David was a poet; he not only played upon the harp but he wrote some of the beautiful songs or psalms which he sang. In some of these songs he told about the love of God, who cares for his children as the shepherd cares for his flock. The poet Browning wrote a beautiful poem about Saul and David and how the skillful playing of the shepherd had helped the king. Here {152} is a stanza of the poem. David is supposed to be telling someone about his playing to the king. "Then I tuned my harp,--took off the lilies we twine round its chords Lest they snap 'neath the stress of the noontide --those sunbeams like swords! And I first played the tune all our sheep know, as, one after one, So docile they come to the pen-door till folding be done. They are white and untorn by the bushes, for lo, they have fed Where the long grasses stifle the water within the stream's bed; And now one after one seeks its lodging, as star follows star Into eve and the blue far above us, --so blue and so far!" But in spite of David's playing the king's health grew worse. He became very jealous of David. David was young and strong and handsome, and a favorite with everyone. Saul at last came to hate him. Once he threw his spear at David, but missed his aim and David escaped. David was afraid that the king would kill him, so he gathered a few bold men about him, and became an outlaw. Day after day Saul and his soldiers pursued David but he always managed to escape, hiding in caves by day and marching by night. {153}{154} [Illustration] THE CONVENT OF MAR-SARBA IN THE WILDERNESS OF JUDEA From an old photograph in the possession of the Springfield Public Library, and used by kind permission. It was in this wild and desolate country on the eastern edge of Palestine that David hid in caves and ravines when pursued by his enemy, King Saul. [End illustration] {155} More than once David had Saul in his power and might have put him to death, but he was too brave and generous to take advantage of his weakness, and besides he felt that it was wrong to harm the nation's king. One night Saul and his soldiers had encamped near the place where David and his men were hiding. The night was dark. All the sentries were asleep. Quietly, David and one of his men stole into the camp, and came to the spot where Saul lay asleep with his spear stuck in the ground beside his head. The soldier wanted David to kill his enemy, but he would not do it. He took Saul's spear and the water skin which was beside him and crept safely past the sentries and out of the camp again. When he had gone to a safe distance, he stood on a hill and shouted and awakened the men in the camp, and told them to look for the spear and the water skin. So they knew that David had truly been in the camp and had spared the king's life. {156} DAVID AND JONATHAN While David was living at the king's court his dearest friend was Jonathan, Saul's son. These two young men loved each other as soon as they met, which was after David had killed the giant. They went everywhere together. They hunted and played their games together. They were like two brothers. Jonathan was never jealous of David. He wanted him to be liked by others. He gave him the best that he had himself. He was a very kind hearted and generous young man. It made him very sad because his father was so cruel to David. He could not believe that his father really wished to kill his friend. At last David did not dare to come to the king's court nor to take his place at the king's table. Still Jonathan did not believe that his father really meant to do harm to his friend. To test the king they planned to leave David in a hiding place in the field while Jonathan went home to see his father. When David did not take his place at the table, the king grew very gloomy. "Where is David?" he said. {157}{158} [Illustration] WINNOWING IN THE LANDS OF THE BIBLE From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. In the East, after the grain is threshed out by the trampling of cattle or by driving over it with sledges, it is tossed up in the air by a kind of fork. The wind blows the light chaff away, while the heavier grain falls in a heap. This explains many of the allusions in the Bible. [End illustration] {159} "He asked permission to run home to Bethlehem to offer the sacrifice with his family," replied Jonathan. At that the king grew furious in his rage. He told his son that David wanted to steal the kingdom away from him (for Jonathan was the oldest son and would be king when Saul died). Saul was so angry that he even threw his spear at his own son, and so Jonathan knew that his father had determined to kill his friend. David was hiding behind a great rock in the field, and, according to a plan they had made beforehand, Jonathan came out the next day with his bow and arrows and pretended to shoot at a mark. He had a little boy with him to run for the arrows. The plan was this: If Jonathan said to the boy, "The arrows are on this side of you," David would know that all was safe. But if he said, "The arrows are beyond you," he would know that he was in great danger. Jonathan came and shot his arrows, and cried, "The arrows are beyond you." So David knew that the king intended to kill him. They waited until the boy had gone and then David came out, and Jonathan told {160} him how sorry he was that the friend he loved so much must go away. In many other ways Jonathan showed his great love for his friend. At last both Saul and Jonathan were killed in a great battle with the Philistines. Then David mourned deeply for Jonathan and he made a song of mourning about their friendship. This is a part of it:-- "Saul and Jonathan were lovely and pleasant in their lives, And in their death they were not divided; They were swifter than eagles, They were stronger than lions. How are the mighty fallen in the midst of the battle! O Jonathan, thou wast slain in thine high places! I am distressed for thee, my brother Jonathan: Very pleasant hast thou been to me, Thy love was wonderful, Passing the love of women. How are the mighty fallen, And the weapons of war perished!" {161}{162} [Illustration] WINNOWING OF GRAIN AFTER THRESHING IN EGYPT Copyright by Underwood & Underwood and used by special permission. After the grain was threshed it was winnowed. The mixture of grain, chaff, and broken straw was turned over and shaken with a wooden fork. It was thrown high in the air so that the wind might carry away the chaff. This work was often carried on at night to take advantage of the night wind, which was usually stronger than during the day. After the first process another was carried on by the "fan," a kind of shovel by which there was a still further separation of impurities. The final cleansing was accomplished by a sieve. The chaff was burned or blown away by the wind. In the picture the blurred appearance is the chaff which has just been tossed up and is being blown away. [End illustration] {163} DAVID AND HIS THREE BRAVE SOLDIERS Once when David was fighting against the Philistines the little town of Beth-lehem was in the hands of the enemy. David had a great longing for a drink of the cool water of the well which was near the gate of the town. It seemed to him that he would be perfectly happy if he could taste that water which he used to enjoy so much when he was a boy. He wanted it so much that he spoke out loud and said, "Oh, that one would give me a drink of the water of the well of Beth-lehem which is near the gate!" Some of his men overheard him as he said this to himself, and three of his brave soldiers left the cave where they were hiding, and broke through the enemy's lines and brought back a drink of the water to David. But when David saw them all bleeding from the wounds which they had received, he would not drink the water which they brought, because it had cost so much in the blood of his men. {164} So he poured it out upon the ground as an offering to God of something very sacred and precious, and as a way of showing his friends that he prized their love more than the water for which he longed. {165}{166} [Illustration] HEBRON From an old photograph in the possession of the Springfield Public Library, and used by kind permission. It was here that perhaps the oldest city in Palestine was built. The picture shows the character of the country, the hills and valleys with the towns showing white on the hillsides or nestling in the valleys. [End illustration] {167} DAVID AND HIS SON ABSALOM After Saul and Jonathan had been killed in battle David became king. He did many brave and wise things and some foolish and evil things. For the wrong deeds he was punished by great sorrows. He had a favorite son named Absalom. Absalom grew up to be a very bad boy. No doubt David was foolish in his affection and did not train the boy as he should. He grew so bad at last that he gathered an army and rebelled against the king. At first he was successful and actually drove his father out of Jerusalem. But David's army rallied and defeated Absalom and his bad friends in a great battle. When Absalom knew that his army was defeated he tried to escape by riding away on the back of a swift mule. But as he passed under a great oak in the dark forest where the battle was fought, his long hair was caught in the low hanging branches: Here he hung helplessly until the soldiers of David came up and killed him. {169} David was very sorrowful while the battle was being fought, because he loved the boy so much. He sat at the gate of the city and watched and waited. Suddenly the watchman on the tower called out that he saw a man running, and in a few moments he said that he saw another. In the lands of the Bible, messengers, swift of foot and trained in running, always brought the news to the city as quickly as they could run. When the first messenger came the king said quickly, "Is the young man Absalom safe?" "I saw a great tumult when I left the battle field," said the runner, "but I knew not what it meant." "Stand aside here," said the king. Then came the second man and he called out, "Tidings, my lord the king!" "Is my boy Absalom safe?" again cried the king. Then the messenger replied, "The enemies of my lord the king, and all that rise up against thee to do thee hurt, be as that young man is." {169} The king knew that this meant that the boy he loved so much was dead. And the king was deeply moved, and went up to the chamber over the gate, and wept, and as he went there he said, "O my son Absalom, my son, my son Absalom! would God I had died for thee. O Absalom, my son, my son!" {170} THE STORY OF A GOOD KING When King David died, Solomon his son became king. He was the wisest and best king the people ever had. He is often called "the wise king." One night soon after he became king he had a dream. In his dream he seemed to see the Lord, who said, "Ask what I shall give thee." Instead of asking for great riches or honor or power, Solomon asked for wisdom. He said, "I am but a little child; I know not how to go out or come in. Give therefore thy servant an understanding heart." And the Lord replied, "Because thou hast asked this thing, and hast not asked for thyself long life, neither hast asked riches for thyself, nor hast asked for the life of thine enemies, but hast asked for thyself understanding, behold, I have done according to thy word; I have given thee a wise and an understanding heart, and I have given thee that which thou hast not asked, both riches and honor, so that there shall not be any among the kings like thee all thy days." {171}{172} [Illustration] CHILDREN AT CANA From a photograph taken by Mrs. Fontaine Meriwether and used by her kind permission. [End illustration] {173} Then Solomon awoke and knew it was a dream, but in after years the dream came true, and Solomon became the wisest and richest king in the world. Every year his ships sailed away and brought many rare and costly things from the East. They brought gold, and silver, and precious stones, and ivory, and apes, and peacocks. At one time Solomon had a visit from the Queen of Sheba, who had heard of his great wisdom and wished very much to see him. She came with a great many servants riding upon camels, and she brought him as presents, gold, and precious stones, and spices. Many kings came also to see him and they brought as presents, gold, and silver, and costly cloths, and spices, and horses, and mules with their harnesses. Solomon's greatest wish was to build a beautiful house in which to worship God. So he sent to King Hiram, who lived in the north country where the great cedars of Lebanon grew, and Hiram sent his woodcutters into the forest and they cut down the great cedars {174} and squared the logs into beams. Then the lumber was taken to the coast and floated on rafts in the sea along the shore and then brought over the land to Jerusalem. There were also men working in the stone quarries hewing out the great stones for the foundation, and skillful workmen making the golden ornaments and the beautiful carving. So carefully were the stones and timbers cut and marked that they were all put together without the sound of hammer or axe. This beautiful building was the first temple which the Israelites built and it has always been called "Solomon's Temple." {175}{176} [Illustration] CAMEL MERCHANTS From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. These men are on the way from Palestine to sell their camels in Egypt. Every year great herds of camels are still brought from the East to sell for the carrying of merchandise in caravans, just as they were used in the days of the Bible. [End illustration] {177} JOSEPH AND HIS BRETHREN Vesture Clothing. Famine A time when the crops fail and there is no food, and people often starve. Hostage One who is held by an enemy to be sure that promises are kept. Myrrh and balm Precious gums very much used in the East. There was once a boy whose father loved him very much indeed. The boy's name was Joseph. His father's name was Jacob. The father gave the boy a coat of many colors. It was a very fine coat and he was very proud of it. He had eleven brothers, and they hated him because he was his father's favorite. He had a dream in which he saw the sun and the moon and eleven stars bowing down before him. This made the brothers hate him still more, and even his father was none too well pleased. One day the brothers were taking care of the sheep in a distant pasture, and Jacob sent Joseph to see how the boys were getting along. The shepherd boys saw him while he was still a long way off, and they said, "Here comes {178} the dreamer. Let us kill him and put him into some pit, and say to father, 'Some wild beast has killed him,' and then see what will become of his dreams!" They were very bad boys indeed. They all agreed but Reuben, who was the only one who had any pity for Joseph. He really wanted to save his brother, but in order to deceive the others he said, "Do not kill him, but put him alive into some pit, in an out-off the-way place." He said this hoping to come back and rescue Joseph when the others had gone. They finally consented; so, when Joseph came up, they took off his coat of many colors and put him into a pit. Probably they did not handle him at all gently! Then Reuben went away and the others calmly sat down to eat their dinner. While they were eating, they looked up and saw a long caravan with camels loaded with spices and balm and myrrh going from the East down to Egypt. Then an idea came to Judah, one of the brothers. "Let us sell Joseph," he said, "so we shall get rid of him and no guilt of his blood will be on our hands." {179}{180} [Illustration] ONE OF THE PYRAMIDS From an old photograph in the possession of the Springfield Public Library, and used by kind permission. Another one of the great pyramids which rise above the level country of Egypt, monuments to the departed greatness of her rulers. Recent explorations show that the civilization of Egypt goes back more than four thousand years before the time of Christ. [End illustration] {181} They drew Joseph, who must have been well frightened by this time, out of the pit, and sold him to the traders for twenty pieces of silver. When Reuben came back he was very much distressed, but he did not dare to tell his father the truth. They agreed to dip Joseph's coat of many colors in blood and say that a wild beast had eaten him. Then they went home and pretended to be very sorry and told their poor old father this lie which they had made up. The father believed it because they showed him the coat of many colors which they had dipped in blood. Jacob was very sad and mourned a long time for his boy. The traders carried Joseph to Egypt and sold him as a slave. He was treated badly and at last put into prison. While he was there the Pharaoh, the king of the country, had a dream. He dreamed that he saw seven fat oxen come up out of a river and feed in a meadow. Then seven lean and hungry oxen came out of the river and ate up the fat oxen. Then he saw seven fine full ears of corn on one stalk, but there grew also seven poor thin ears, which destroyed the good ears. No one could tell the king what his dream {182} meant, until he heard that Joseph, who was in prison, was able to tell the meaning of dreams. So he called Joseph, who was very glad to come out of the dark prison. Joseph told the king at once what his dream meant. He said that there would be seven years of plenty in Egypt, when there would be great crops of grain. Then would come seven years of famine, when no crops would grow. Joseph advised the king to build great store houses and to store up the grain during the years of plenty, so that the people might not starve during the years of famine. Pharaoh was much pleased because Joseph told him the meaning of the dream, and at once appointed him as the man to gather the grain during the years of plenty. And Pharaoh said to Joseph, "See, I have set thee over all the land of Egypt." And Pharaoh took off his ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had, and they cried before him, "Bow the knee!" and he made him ruler over all the land of Egypt. {183}{184} [Illustration] TEMPLE AT THEBES From an old photograph in the possession of the Springfield Public Library, and used by kind permission. This is another of the great Egyptian temples, built thousands of years ago, with the massive columns still standing. [End illustration] {185} And Pharaoh said unto Joseph, "I am Pharaoh, and without thy consent no man shall lift up his hand or foot in all the land of Egypt." So the shepherd boy, who had been sold as a slave in Egypt, became next to Pharaoh the chief man in all the country! During the next seven years, there never had been such harvests, and Joseph went about gathering up the great loads of grain into all the storehouses. Then came the terrible famine. No grain grew in the fields. But Joseph was ready. The people came to him and bought grain to keep them from starving. All this time Joseph's father thought he was dead and he never ceased to mourn for his boy. By and by the famine reached the land where Joseph's father lived and he sent his sons down to Egypt to buy food, but of course they did not know that the ruler of Egypt was Joseph. Ten of Jacob's sons, each with his donkey, went to Egypt, but the youngest boy, Benjamin, Jacob kept at home. When they came to the palace where Joseph lived, he knew at once that they were his {186} brothers, but they did not know him. At first Joseph treated them roughly. He said they were spies. But they told him they were all brothers who lived in the land of Canaan and their youngest brother and their father they had left at home. Joseph still seemed to be very angry and put them in prison for three days. Then he let them out and told them to go home, all but Simeon, whom he would keep as a hostage, and bring back their youngest brother, and then he would believe that they spoke the truth. They started back, each with his donkey loaded with grain. When they stopped at an inn they found that the money which they had paid for the grain was in the top of each sack. They reached home at last and told their father all that had happened. The story made the old man very sad. He would not let them go back to Egypt. He said that he had lost two sons, Joseph and Simeon, and he could not let Benjamin, whom he loved next to Joseph, go with them. {187}{188} [Illustration] AN EASTERN HOUSE From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. This house is made of mud--that is, sun-dried clay, with a roof of thatch, and shows how houses were made and looked in Bible times. The children of the village have come to have their eyes treated by the doctor. Many of the children in the hot countries of the East have trouble with their eyes, and blindness. The little village of mud houses where this was taken is on the site of the ancient Ashdod, one of the five powerful cities of the Philistines. [End illustration] {189} But the famine kept on. They had nothing to eat and at last Jacob was forced to let them go. They promised to take the best of care of Benjamin and started on their journey. When they reached Egypt Joseph was more kind. He asked them how they were and said, "Is your father well, the old man of whom ye spoke? Is he yet alive?" And they answered, "Thy servant, our father, is yet alive. He is in good health." Then he saw Benjamin and said, "Is this your younger brother of whom ye spoke unto me?" And he said, "God be gracious unto thee, my son." He gave them a feast, and told them to go home, but as soon as they were gone he sent an officer after them. The officer caught up with them and opened the bags of grain, and there was Joseph's own golden cup in the mouth of Benjamin's sack! They were wild with fear. They said that their poor old father would die if anything happened to Benjamin. But the stern officer took them back to Joseph. Then Joseph told them who he was, and forgave them for the evil they had once done him. {190} He said to them, "Go home and say to Jacob, 'Thus saith thy son Joseph, God hath made me lord of all Egypt; come down unto me, tarry not; and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou and thy children's children, and thy flocks and thy herds, and all that thou hast.' And ye shall tell my father of all my glory in Egypt and of all that ye have seen, and ye shall haste and bring down my father hither." The brothers went home and the old man Jacob and all his family came to Egypt to live. So Jacob saw Joseph again before he died. And Joseph ruled wisely and well over Egypt all the days of his life. {191}{192} [Illustration] THE GREAT STATUES OF MEMNON From a photograph in the possession of the Springfield Public Library, and used by kind permission. These great statues, carved out of the solid rock, were erected to the honor of two of the Pharaohs of Egypt. You may realize something of the immense size of these monuments by noticing how small the camel standing at the base seems in comparison. [End illustration] {193} THE BOY WHO WAS RAISED FROM THE DEAD Once upon a time there was a widow who lived, with her only son, in a city in the land of the Bible. She was very poor, and one year she found herself still poorer. Everybody was poor that year, for there was a famine in the land. How thin and hungry some of the children became! How glad they were to get even poor food! How carefully the poor widow watched her barrel of flour and her jar, or cruse, of oil, with which the flour was mixed for baking! How hard she worked to get more! At last she had only a little flour and a little oil left. She was almost starving. There was just enough left to make one more cake for herself and her boy, and after that was gone she did not know what they would do. Perhaps they must die. She went out to gather some sticks for a fire. While she was gathering them, a man came by. He was a prophet, named Elijah, but she did not know him. He called to {194} her, and said, "Fetch me, I pray thee, a little water in a vessel, that I may drink." And as she was going to fetch it, he called to her, and said, "Bring me, I pray thee, a morsel of bread in thine hand." And she said, "As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die." And Elijah said to her, "Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it to me, and after make for thee and for thy son. "For thus saith the Lord God of Israel, 'The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth.'" And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. And the barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spoke by Elijah. {195}{196} [Illustration] ON THE ROAD NEAR TIBERIAS, WITH THE LAKE OF GALILEE IN THE DISTANCE From a photograph taken by Mrs. Fontaine Meriwether, and used by her kind permission. This interesting picture, with laden camel and group of native people, shows very well the nature of the country about the lake of Galilee, the hill rising above the lake and the village nestling on its shore. In the distance can be seen the waters of the lake and the shadowy hills upon the farther shore. It is thus that the country must have looked in the old days when it was the center of so much active life. [End illustration] {197} And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said to Elijah, "What have I to do with thee, O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?" And he said to her, "Give me thy son." And he took him out of her bosom, and carried him up into a loft, where he abode, and laid him upon his own bed. And he cried to the Lord; and said, "O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?" And he stretched himself upon the child three times, and cried to the Lord, and said, "O Lord my God, I pray thee, let this child's soul come into him again." And the Lord heard the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him to his mother: and Elijah said, "See, thy son liveth!" {198} And the woman said to Elijah, "Now by this I know that thou art a man of God, and that the word of the Lord in thy mouth is truth." {199}{200} [Illustration] GOING TO THE DOCTOR From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. These poor women of the East have brought their poor little sick children on the patient old donkey to the doctor. As the custom is in the East, the faces of the women are covered by veils. This is the way the Eastern mothers used to bring their sick little children to Jesus in the old days. [End illustration] {201} THE KINGDOM OF HEAVEN The people of the Bible land had lost their kingdom before the time of Christ. They had no king of their own, but governors came from Rome, a city hundreds of miles away, and ruled them. But the people hoped that this would not last. They wanted a kingdom of their own. They believed God would give it to them some day. They prayed that it might come. When Jesus began to teach and hear people, they thought perhaps he would be a king to bring this kingdom that God would give them. But Jesus had something better than a great kingdom on earth. He tried to make them understand what it was. He called it the kingdom of heaven. By that he meant the rule of God in the world. God's rule is not in a great palace, with soldiers and a throne and great splendor. It is in the heart, and grows up very quietly, like the plants in the field. Jesus once told a story to show this. It was the story of THE MUSTARD SEED "The kingdom of heaven is like a grain of mustard seed, which a man took, and sowed in his field. {202} "Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." So the kingdom of heaven grows very quietly. But it is very precious, even if it is hidden away so closely. One might better let anything else go than that. Again, he told them, the kingdom of heaven is like to a net, that was cast into the sea, and gathered of every kind. Again, the kingdom is like to a merchant man, seeking goodly pearls. How proud a man is to be a citizen of a great country! In this country we are proud to be Americans. Do you suppose you could be a citizen of the kingdom of God? Yes. Jesus said once that children and people who were like children belong to this kingdom. "Suffer the little children, and forbid them not, to come unto me: for of such is the kingdom of heaven." {203}{204} [Illustration] LOADING CAMELS AT JERUSALEM From a photograph taken by Prof. D. G. Lyon, and used by his kind permission. In the East much of the commerce is still carried on by means of caravans of camels; sometimes there are several thousand camels in one of these great caravans conveying all kinds of merchandise from one point to another. The camel will carry a very heavy load, but it utters piteous cries of complaint when it thinks the load is too heavy. [End illustration] {205} THE LITTLE CAPTIVE MAID Leprosy. A very dreaded disease. Leper. One who has leprosy. Rent his clothes. To show great sorrow or trouble. Chariot. A small wagon with two wheels, used in war. Flesh shall come again. In leprosy the flesh dries up, and the person becomes very thin. In the old times war was very cruel. Houses were burned and men and women killed, and very often the little children were taken far away and sold for slaves. Sometimes they never came back to their homes or friends again. There had been war between the people in Israel and the people who lived in a country called Syria, which lay to the north of Israel. In this war a little girl had been taken away, and sold as a slave. She was bought by a great general named Naaman, who took her home, and she waited on Naaman's wife. Naaman and his wife must have been kind to the little slave girl, for when he was sick she wished that he could be made well. {206} Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the Lord had given deliverance to Syria: he was also a mighty man of valor, but he was a leper. And the little maid said to her mistress, "Would God my lord were with the prophet that is in Samaria! for he would heal him of his leprosy." And one went in, and told his lord, saying, "Thus and thus said the maid that is of the land of Israel." And the king of Syria said, "I will send a letter unto the king of Israel." And he departed, and took with him a large present of money and fine clothes. And he brought the letter to the king of Israel, saying, "Now when this letter is come unto thee, behold, I have therewith sent Naaman my servant to thee, that thou mayest heal him of his leprosy." And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, "Am I God, to kill and to make alive, that this man doth send unto me to heal a man of his leprosy? wherefore consider, I pray you, and see how he seeketh a quarrel against me." And it was so, when Elisha the man of God {207} had heard that the king of Israel had rent his clothes, that he sent to the king, saying, "Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel." So Naaman came with his horses and with his chariot, and stood at the door of the house of Elisha. And Elisha sent a messenger unto him, saying, "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." Then Naaman was angry, and turned to go away in a rage. And his servants came near, and spoke unto him, and said, "My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, 'Wash, and be clean'?" Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean. {208} HOW THE PEOPLE TRAVELED IN THE LANDS OF THE BIBLE Did they have railroads? Oh, no. Railroads were first built less than a hundred years ago, and the Bible times were many hundreds of years ago. Then they must have traveled in wagons? Not often. There were few roads, and wagons were not very common. Then they went on horseback? Sometimes, but not often. In the earliest Bible times horses were only used in war, and only the kings of great countries kept a few, for their most honored soldiers to ride on. How did they travel, then? Very often they rode on the backs of donkeys and asses. These are smaller than horses, but can go almost as fast. Do you remember how Jesus rode into Jerusalem on an ass, with the children shouting and waving palm branches before him? For short journeys, or in the land of Palestine itself, the ass was the animal most used. But on many sides of the land of Palestine the roads that go out pass over country that is more and more bare, until finally the green grass is seen no more and only here and there is a small tree, and there are no flocks of white sheep, for there is nothing on which they can feed, and it is a long way, sometimes a whole day's journey, from one spring of water to another. Nothing but yellow sand and bare rocks! {209}{210} [Illustration] SHEPHERD BOY ON THE HILLS NEAR BETHLEHEM Copyright by Underwood & Underwood and used by special permission. This attractive picture of the shepherd lad shows that the work of the shepherd still goes on in Judea as it did in the days of the shepherd boy, David. A writer gives this picture of the shepherd life at the present day: "Sometimes we enjoyed our noonday rest beside one of those Judean wells, to which two or three shepherds come down with their flocks. The flocks mixed with each other, and we wondered how each shepherd would get his own again. But after the watering and the playing were over, the shepherds one by one went up different sides of the valley, and each called out his peculiar call; and the sheep of each drew out of the crowd, to their own shepherd, and the flocks passed away as orderly as they came. 'The Shepherd of the Sheep, . . . when he putteth forth his own sheep, he goeth before them, and the sheep follow him, for they know his voice. And a stranger will they not follow,' 'I am the Good Shepherd, and know my sheep and am known of mine.' These words our Lord spake in Judea." [End illustration] {211} How the hot sun beats down in the summer! How dry all the ground looks! That is a desert. The little donkeys find it hard to travel on the long, stony desert roads. They must carry water to drink, or they would die of thirst. But if they carry water, they cannot carry much else. Did you ever see a camel? They have long legs and broad feet, that can walk over the sand without sinking in. What long necks and queer humped backs they have! They are not beautiful animals. I am sorry to say that they are not very good tempered either, but are often very cross and stubborn. Sometimes they reach out that long neck and try to bite. Sometimes they refuse to go if they think they are loaded too heavily. But often they are very patient. They carry heavy loads and travel long distances. They can go a long time without drinking, where a horse or an ass would die of thirst. They are made for a desert country. Men call them "the ship of the desert." They were often used for long journeys in Bible times, as they are still in the same countries. Here is a story which tells how a servant of Abraham made a long journey on camels, and how the camels were given drink at the close of the journey. "And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, to the city of {212} Nahor. And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water," and Rebekah, a niece of Abraham, "came out with her pitcher upon her shoulder. And the maiden was very fair to look upon: and she went down to the well, and filled her pitcher, and came up. And the servant ran to meet her, and said, 'Let me, I pray thee, drink a little water of thy pitcher.' "And she said, 'Drink, my lord': and she hasted, and let down her pitcher upon her hand, and gave him to drink. "And when she had done giving him drink, she said, 'I will draw water for thy camels also, until they have done drinking.' "And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw water, and drew for all his camels." Then she went home and told of him, and her brother ran and came out to the servant and said, "'Come in, thou blessed of the Lord; wherefore standest thou without? for I have prepared the house, and room for the camels.' "And the man came into the house: and he ungirded his camels, and gave straw and {213} provender for the camels, and water to wash his feet and the men's feet that were with him. And there was set food before him to eat." A few days later Rebekah, with her servant, mounted the camels, too, and went back with Abraham's servant, the long desert journey, to be the wife of Abraham's son Isaac. {214} HOUSES IN THE LANDS OF THE BIBLE The people in Bible lands did not have houses like those we live in to-day. You would not like to live in their houses. They were low, and small, and dark. Some were built of stone, but many were built of a sun-dried brick. They had flat roofs, where the people often went and where they slept in warm weather. A stair led up to the roof from the outside. Those that were made of the sun-dried brick were not very durable. Thieves could easily "break through and steal." The house which the man "built upon the sand" crumbled into mud and was swept away when "the winds blew and the floods came" and "great was the fall of it." Of course the king lived in a beautiful palace and rich people had fine houses, but the houses of the poor people were only huts. {215}{216} [Illustration] CHILDREN OF NAZARETH From a photograph taken by Mrs. Fontaine Meriwether. and used by her kind permission. [End illustration] {217} CHILDREN IN THE LANDS OF THE BIBLE The children of Bible lands were very well cared for. They were sent to school. They were taught the Bible very carefully and every Sabbath they went to church. The children were very busy. They learned early to watch over the sheep, to work in the fields, to card and spin the wool and weave the cloth. Every child was taught some special trade or business. Still they had time to play and enjoyed their games as much as you do. Jesus was taught to be a carpenter like Joseph. Nazareth, where he lived when he was a boy, is a small town in Galilee. There are beautiful fields and hills about. When he climbed the hills he could see, far away, the sea. He must have loved to pick the lovely lilies which grew in the fields. All the little boys and girls must have liked to play with Jesus, for he must have been always gentle and kind. {218} JERUSALEM The city that the Bible tells most about is Jerusalem. It is on a high ridge of hills in the middle of the land. On one side of it is a deep valley, and across the valley a hill called the Mount of Olives. On that hill there was a village, Bethany, where some of Jesus' friends lived. Deep valleys were on two other sides of the city. Why did they build cities on the hilltops, and not in the valleys? Because, in the old days when wars often took place, a city on a hilltop could not be so easily taken. It was a safe place to live. To make it still safer, a wall was built around it, very thick and high. On the top there was a path, with a low wall outside, so that in war armed men could go up and shoot from the wall. In the walls there were great gates, that were shut at night and when there was a war. In the city of Jerusalem was the palace of the Jewish kings, and the temple. King Solomon built the first temple. It stood for over three hundred and fifty years, then it was destroyed in a war. The city was burned and the walls thrown down, and many of the people were killed. After more than fifty years, another temple was built on the same spot. It was later added to and made more beautiful. It was built of white stone. A man who saw it wrote that it looked, when the sun shone on it, like a mountain of snow. {219}{220} [Illustration] THE SISTINE MADONNA By Raphael (1483-1520) Raphael is generally considered the greatest of all painters, and the Sistine Madonna is the most famous Madonna in the world. "The Sistine Madonna is above all words of praise; all extravagance of expression is silenced before her simplicity. Not one false note, not one exaggerated emphasis, jars upon the harmony of body, soul, and spirit. Confident, but entirely unassuming; serious, but without sadness; joyous, but not to mirthfulness; eager, but without haste; she moves steadily forward with steps timed to the rhythmic music of the spheres."--_Estelle M. Hurll_ [End illustration] {221} This stood a long time, almost six hundred years, then in another war it also was thrown down, and never has been built again. It was this temple that was standing when Christ lived. He often taught in the open spaces about it. When he was a boy of twelve he first visited it, and the last days of his life he spent teaching in it. Jesus loved the temple and Jerusalem very much. He was very sorry that it must be destroyed. He said once, "O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!" A Jewish poet wrote a little poem about Jerusalem, to show how he loved it. Here it is:-- "I was glad when they said unto me, Let us go into the house of the Lord. "Our feet shall stand within thy gates, O Jerusalem. "Jerusalem is builded as a city that is compact together: "Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. "Pray for the peace of Jerusalem: they shall prosper that love thee. {222} "Peace be within thy walls, and prosperity within thy palaces. "For my brethren and companions' sakes, I will now say, Peace be within thee. "Because of the house of the Lord our God I will seek thy good." Another poet who was living in a foreign land, wrote another poem:-- "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. "We hung our harps upon the willows in the midst thereof. "For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. "How shall we sing the Lord's song in a strange land? "If I forget thee, O Jerusalem, let my right hand forget her cunning. "If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy." {223} When one Bible writer hoped for some great good in the future, and wanted to make a very glorious picture, as splendid as he could, he told of a city coming down from heaven, and called it the New Jerusalem, because that city was dearer to him than any other place he knew, and he said:-- "AND I JOHN SAW THE HOLY CITY, NEW JERUSALEM, COMING DOWN FROM GOD OUT OF HEAVEN." {224} THE JORDAN Up among the mountains in the North of the land of the Bible a little stream flows down from a rocky valley. After wandering through beautiful hills with many trees and vines, it comes into a wide valley and passes through a little lake. Then it goes tumbling and roaring down a narrow gorge with high rocks on each side. After that it widens out into the beautiful lake of Gennesaret, or Sea of Galilee. In the time of Jesus there were many towns about this lake and many boats sailing over it. After leaving this lake, the river flows through a valley, winding from one side of it to the other. The valley grows deeper and deeper, until at last to get into it one must go down, down long, steep hills by winding roads, down narrow valleys where the rocks are piled high above one. At last the river flows through a wide, sandy plain into the Dead Sea. The Jordan is the largest river of the Bible {225} land. The Hebrews used to tell their little children that in the ancient time, when they first came into the land, the Jordan stopped flowing so that their fathers, with all their little children, and cattle and sheep, crossed it on dry ground. Later King David crossed it, once when he found that all his country had gone over to his enemies. A few weeks later he came back, and many people went down to the river to welcome him. The great general who had leprosy was sent to wash in the river, and he was healed. Jesus was baptized in the river. He often crossed it, and he lived and taught on the banks of the Sea of Galilee, through which it flows. {226} THE DEAD SEA The strangest lake in the world is the lake that is called the Dead Sea. It is east of Canaan. The Jordan runs into it, but no river runs out of it. It lies deep down between mountains. On one side the hills rise so steep that one cannot climb them. On the other, there is only here and there a place where a man on horseback can scramble down the rocks into the valley. Why is it called the Dead Sea? Because the water is so salt that no fish live in it. It looks very clear and beautiful as it lies in the sunshine, but no one can drink it, it is so salt. Sometimes people bathe in it. It is so heavy that no one can sink. No towns were ever on its shore. Not a single person lives near it. Few people have ever sailed on its waters. The valley in which it lies is so deep that it is much lower than the ocean. All these things make it the strangest lake in the world. {227}{228} [Illustration] ON THE SHORES OF THE DEAD SEA From a photograph in the possession of Rev. Louis F. Giroux of the American International College, Springfield, Mass., and used by his kind permission. "The water is very nauseous to the taste and oily to the touch, leaving on the skin when it dries a thick crust of salt. But it is very brilliant. Seen from far away no lake on earth looks more blue and beautiful. Swim out upon it, and at a depth of twenty feet you can count the pebbles through the transparent water. It is difficult to sink the limbs deep enough to swim; if you throw a stick on the surface it seems to rest as on a mirror, so little of it actually penetrates the water. No fish or any living thing can exist in its waters."--_Smith_ [End illustration] {229} BETH-LEHEM Moab A country east of Palestine. Glean To follow after the reapers and pick up what they have left behind. The "little town of Beth-lehem," as it lies among the hills of Judaea, is one of the most famous places in all the world. But it is not famous because of its wealth or its size, it is famous because of the people who lived there. Beth-lehem means in the Hebrew language, "House of Bread," and it was in the fields of Boaz about Beth-lehem that the beautiful Ruth of Moab gleaned. Then it was David's home. In the pastures beyond the town he used to feed his father's flocks. Sometimes it has been called "the city of David." But what makes it more famous than all else is the fact that in "Beth-lehem's manger" the little child Jesus was born, and over the old town hung in the night the star of Beth-lehem. It was here that the shepherds {230} who were keeping their flocks outside the town came to see the newborn child, and it was here that the Wise Men came to worship him and bring him gifts. It is true that Jesus did not stay here long. The wicked King Herod wished to kill him, and Mary and Joseph took him to Egypt. When they came back they lived in the town of Nazareth. But all the world loves the little town of Beth-lehem because it was Jesus' birthplace. {231} HYMNS FOR THE DAY {232} {233} LORD OF ALL BEING Lord of all being; throned afar, Thy glory flames from sun and star; Center and soul of every sphere, Yet to each loving heart how near! Sun of our life, Thy quickening ray Sheds on our path the glow of day; Star of our hope, Thy softened light Cheers the long watches of the night. Our midnight is Thy smile withdrawn; Our noontide is Thy gracious dawn; Our rainbow arch Thy mercy's sign; All, save the clouds of sin, are Thine. Lord of all life, below, above, Whose light is truth, whose warmth is love, Before Thy ever-blazing throne We ask no luster of our own. Grant us Thy truth to make us free, And kindling hearts that burn for Thee, Till all Thy living altars claim One holy light, one heavenly flame. --_Oliver Wendell Holmes_. By permission of Houghton, Mifflin & Co. {234} ON OUR WAY REJOICING On our way rejoicing, As we homeward move, Hearken to our praises, O Thou God of love. Is there grief or sadness? Thine it cannot be. Is our sky beclouded? Clouds are not from Thee. If with honest-hearted Love for God and man, Day by day Thou find us Doing what we can, Thou who giv'st the seedtime Wilt give large increase, Crown the head with blessings, Fill the heart with peace. On our way rejoicing Gladly let us go; Conquered hath our Leader; Vanquished is our foe. Christ without, our safety; Christ within, our joy; Who, if we be faithful, Can our hope destroy? --_John Samuel Bewley Monsell_. {235}{236} [Illustration] JESUS BLESSING THE LITTLE CHILDREN By Bernard Plockhorst (1825- ) GOING TO JESUS "The Master has come over Jordan." Said Hannah the mother one day; He is healing the people who throng Him With a touch of His finger, they say. "And now I shall carry the children, Little Rachel and Samuel and John; I shall carry the baby Esther For the Lord to look upon." The father looked at her kindly, But he shook his head and smiled. "Now who but a doting mother Would think of a thing so wild? "If the children were tortured by demons, Or dying of fever, 't were well; Or had they the taint of the leper, Like many in Israel." "Nay, do not hinder me. Nathan, I feel such a burden of care; If I carry it to the Master, Perhaps I shall leave it there. "If He lay His hands on the children, My heart will be lighter, I know; For a blessing for ever and ever Will follow them as they go." So over the hills of Judah, Along the vine-rows green. With Esther asleep on her bosom, And Rachel her brothers between, 'Mong the people who hung on His teaching, Or waited His touch or His word, Through the row of proud Pharisees listening She passed to the feet of her Lord. "Now why shouldst thou hinder the Master," Said Peter, "with children like these? Seest not how from morning to evening He teacheth, and healeth disease?" Then Christ said, "Forbid not the children; Permit them to come unto Me:" And He took in His arms little Esther, And Rachel He set on His knee. And the heavy heart of the mother Was lifted all earth-care above, As He laid His hands on the brothers, And blest them with tenderest love; As He said of the babes in His bosom, "Of such is the kingdom of heaven:" And strength for all duty and trial That hour to her spirit was given. --_Julia Gill_ [End illustration] {237} OF SUCH IS THE KINGDOM OF HEAVEN I think, when I read that sweet story of old, When Jesus was here among men, How He called little children as lambs to His fold, I should like to have been with them then. I wish that His hands had been placed on my head, That His arm had been thrown around me, And that I might have seen His kind look when He said, "Let the little ones come unto Me." Yet still to His footstool in prayer I may go, And ask for a share in His love; And if I thus earnestly seek Him below, I shall see Him and hear Him above, In that beautiful place He has gone to prepare For all who are washed and forgiven; And many dear children shall be with Him there, For "of such is the kingdom of heaven." But thousands and thousands who wander and fall Never heard of that heavenly home; I wish they could know there is room for them all, And that Jesus has bid them to come. I long for the joy of that glorious time, The sweetest, the brightest, the best, When the dear children of every clime Shall crowd to His arms and be blest. --_Jemima Thompson Luke_. {238} SUN OF MY SOUL Sun of my soul, Thou Saviour dear, It is not night if Thou be near; Oh, may no earth-born cloud arise To hide Thee from Thy servant's eyes! When soft the dews of kindly sleep My weary eyelids gently steep, Be my last thought--how sweet to rest Forever on my Saviour's breast. Abide with me from morn till eve, For without Thee I cannot live; Abide with me when night is nigh, For without Thee I dare not die. Be near to bless me when I wake, Ere through the world my way I take; Abide with me till in Thy love I lose myself in heaven above. --_John Keble_. {239} DAY BY DAY Every day has its dawn, Its soft and silent eve, Its noontide hours of bliss or bale,-- Why should we grieve? Why do we heap huge mounds of years Before us and behind, And scorn the little days that pass Like angels on the wind? Each turning round a small, sweet face, As beautiful as near; Because it has so small a face We will not see it clear: We will not clasp it as it flies, And kiss its lips and brow: We will not bathe our wearied souls In its delicious Now. And so it turns from us, and goes A way in sad disdain: Though we would give our lives for it, It never comes again. {240} WHAT CAN LITTLE HANDS DO? Oh, what can little hands do To please the King of heaven? The little hands some work may try To help the poor in misery: Such grace to mine be given. Oh, what can little lips do, To please the King of heaven? The little lips can praise and pray, And gentle words of kindness say: Such grace to mine be given. Oh, what can little eyes do, To please the King of heaven? The little eyes can upward look, And learn to read God's holy Book: Such grace to mine be given. Oh, what can little hearts do, To please the King of heaven? Our hearts, if God His Spirit send, Can love and trust their Saviour-Friend: Such grace to mine be given. When hearts, and hands, and lips unite To please the King of heaven, And serve the Saviour with delight, They are most precious in His sight: Such grace to mine be given. --_Fabin_. {241} HOW GENTLE GOD'S COMMANDS How gentle God's commands, How kind His precepts are! Come cast your burdens on the Lord, And trust His constant care. While Providence supports, Let saints securely dwell; That hand which bears all nature up Shall guide His children well. Why should this anxious load Press down your weary mind? Haste to your heavenly Father's throne, And sweet refreshment find. His goodness stands approved, Down to the present day; I'll drop my burden at His feet, And bear a song away. --_Philip Doddridge_. {242} ABOVE THE CLEAR BLUE SKY Above the clear blue sky, In heaven's bright abode, The angel host on high Sing praises to their God: Alleluia! They love to sing To God their King Alleluia! But God from children's tongues On earth receiveth praise; We then our cheerful songs In sweet accord will raise: Alleluia! We, too, will sing To God our King Alleluia! O blessed Lord, Thy truth To all Thy flock impart, And teach us in our youth To know Thee as Thou art. Alleluia! Then shall we sing To God our King Alleluia! --_John Chandler_. {243} BEDTIME STORIES {244} {245} THE STORY OF THE FIRST CHRISTMAS Once there were two little children who lived in a large, red brick house, on a quiet street in the city. The names of these little children were Margaret and Harold. Margaret was five years old, and Harold was eight. Margaret and Harold used to have the best of times together. They played with their dog Sport and their cat Spot. They built houses of blocks. They colored pictures with their crayons. In winter, Harold drew Margaret on his sled, and in summer they played in the garden. But, better than all else, they loved to hear their mamma tell stories. Every night, before they went to bed, she told them a story. "What shall it be to-night?" said mamma, as they sat before the fire after a cold winter's day. "A Bible story," said Margaret. "Very well," replied mamma. "It shall be a Bible story to-night, and since it is almost Christmas-time, I will tell you about the dear little Christ-child who was born in Bethlehem, and the first Christmas." So Margaret cuddled up in her mamma's lap, and Harold sat at her feet, and she began. THE STORY OF THE FIRST CHRISTMAS. "Once upon a time, there was a little town called Bethlehem of Judea, and late one afternoon in winter, a man named Joseph, and his wife named Mary, came to this {246} town. They were very glad to reach the village, for they were cold and hungry. But they were disappointed. No one would take them in. There is an old song which tells about it:-- "'O, dark was the night, And cold blew the wind, But Joseph and Mary No shelter could find. "'In all the fair city Of Bethlehem, In cottage or inn, Was no room for them.'" "Wouldn't anyone let them in?" said Margaret. "No," said mamma. "They went to the inn, or hotel, of Bethlehem, and the keeper of the inn said, 'No room for you here, go away.' They went to each one of the houses, and the people who lived in them said crossly, 'No room for you here, go away.'" "I would have let them in if I had been there," said Harold, earnestly. "I would, too," said Margaret. "Were they very cold, dear mamma?" "Yes, my dears," said mamma, smiling, "I know that you would have been kind to them. But you see this was before Jesus had taught people to be good and kind to others. Well, they were very cold and very sad, but at last the keeper of the inn let them go into his stable, and there were oxen there, and hay, and stalls for the cattle, and mangers." {247}{248} [Illustration] BETHLEHEM AT SUNSET From a photograph taken by Mrs. Frank L. Goodspeed, and used by her kind permission. This beautiful picture of Bethlehem was taken just at sunset, with a cloud effect unusual in Eastern skies. "So must the little town have looked when Joseph and Mary, weary from their long journey, approached it. The short winter's day was probably closing in as the two travelers from Nazareth neared their journey's end. The way had been long and weary. A sense of rest and peace must almost unconsciously have crept over the travelers when at last they reached the rich fields that surrounded the ancient 'House of Bread,' and, passing through the valley, which, like an amphitheater, sweeps up to the twain heights along which Bethlehem stretches, ascended through the terraced vineyards and gardens."--_Edersheim_ [End illustration] {249} "Like grandpapa's barn?" asked Harold. "Yes," answered mamma, "only not so nice and comfortable, for this stable was a cave, cut out of the rock. That night, in the stable, the little baby Jesus was born, and his dear mother Mary wrapped him all warmly up, and laid him in one of the cattle mangers for a cradle." "Was he a little tiny, tiny baby, like Grace's little brother?" asked Margaret. "Yes, my dear," said mamma, "and the sweetest little tiny baby you ever saw. "And in the fields near by there were shepherds keeping watch over their flocks by night, and while they watched they saw suddenly a great light, and an angel stood before them and said, 'Be not afraid, for I bring you good tidings of great joy for all the people. For there is born in Bethlehem a little child Jesus, who is to be the Saviour of the world.' And when the angel had finished speaking, they heard voices, singing like a great chorus in the sky, and this was the song they sang,-- "'Glory to God in the highest, And on earth peace among men in whom he is well pleased.' "Then the shepherds went to Bethlehem, and found the little child Jesus lying in the manger, and loved him, and told everyone what they had seen and heard. "And later, wise men from the East came on their three white camels, guided by the star of Bethlehem, which shone in the sky. And as they came near to Bethlehem, they {250} said to everyone, 'Where is he which is born king of the Jews? for we have seen his star in the East, and have come to worship him.' "And the star led them at last to the stable where Jesus was, and they brought beautiful gifts, gold, frankincense and myrrh, and they worshiped him." "And that is how Christmas came!" said Margaret. "I am very glad that the little child Jesus was born." "You must love him very much," said mamma, "for he was born, and grew up, and died at last, for our sakes. And now I want to read you a sweet little poem, which a very good man, named Phillips Brooks, once wrote about Bethlehem. I want you both to learn it to say to papa. Now listen while I read." "O little town of Bethlehem, How still we see thee lie; Above thy deep and dreamless sleep. The silent stars go by; Yet in thy dark streets shineth The everlasting light; The hopes and fears of all the years Are met in thee to-night. "O holy child of Bethlehem, Descend to us we pray, Cast out our sin, and enter in, Be born in us to-day. We hear the Christmas angels The great glad tidings tell; Oh, come to us, abide with us, Our Lord Immanuel." [Footnote: By courtesy of E. P. Dutton & Co.] {251} THE STORY OF PALM SUNDAY One Sunday Harold noticed that all the people who came from one of the churches wore a little piece of palm, or evergreen. "What does that mean?" said Harold. "Oh, this is Palm Sunday," said mamma. "This was one of the glad days in Jesus' life. To-night I will tell you all about it." When it grew dark mamma called Margaret and Harold, and began THE STORY OF PALM SUNDAY. "You know that Jesus was poor and homeless, yet he was very rich in the love of his friends. He was never honored but once as his friends liked. That was on Palm Sunday, and the children helped to do it. "It happened at the great city of Jerusalem. Jesus did not go to the city very often. He liked to live in the villages and in the country better. At this time there was a great feast in the city, and Jesus was going to the feast with his friends." "What sort of a feast was it, mamma?" asked Harold. "It was not exactly what we call a feast," mamma replied. "It was more like a great celebration. It recalled a great event in the nation's history, the escape of the Jews from captivity. It was called the 'Feast of the Passover.' {252} The Jewish people from all over the world came to Jerusalem to celebrate it." "Why, it must have been the Fourth of July of the Jews," said Harold. "Something like that," replied mamma, smiling. "Only the little Jewish boys did not make as much noise as my small son makes on his country's birthday. "Well, the friends of Jesus who came with him to this feast wanted to show how much they loved him. They often wanted to treat him as though he were a king. Once they did treat him in this way, and Jesus did not forbid it. It does people good to show their friends how much they love them. "Jesus stayed at night with his friends, in a village not far from the city, and every morning he came into the city. One morning he came over the hill, on the road which leads into the city, riding on an ass. It was a beautiful morning, and all his friends who were with him were filled with gladness. They shouted and sang as they marched along. They shouted 'Hosanna!' just as you shout 'Hurrah!' when you are marching in your processions. 'This man is going to be our king!' they called. 'Praise God for our king!' People from the city saw them coming and went out to meet them, so that there was a great multitude. They broke off branches of the palm trees along the way, and waved them in the air, just as the soldiers wave the royal banners of the king. Some of the people took off their cloaks and laid them on the ground for him to ride over, just as if he were a great king. They placed their palm branches on the ground, too, so that they seemed like a beautiful green carpet." {253}{254} [Illustration] JESUS ENTERING JERUSALEM IN TRIUMPH By Bernard Plockhorst (1825- ) "And as he went, they spread their garments in the way. And as he was now drawing nigh, even at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works which they had seen; saying, Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest."--_Luke 19:36-38_ [End illustration] {255} "Oh," said Margaret, "how pleased Jesus must have been!" "Yes," said mamma, "Jesus was pleased to know that the people loved him. And he was a king, you know, though he never sat upon a throne. The Bible sometimes calls him, 'King of kings, and Lord of lords.' "When they reached the city, there were many little children in the streets and about the temple. Now the children always loved Jesus, and when they saw him coming in this procession they all ran to meet him. They all joined in the procession, and sang songs, and shouted 'Hosanna!' and waved their hands for the children's king. Some of those people who did not like Jesus tried to stop the children. But Jesus would not tell them to stop." "If I had been there, I would have shouted for Jesus," said Harold. "That is my brave boy," said mamma. "But you must remember that there is just as much chance to let people know that you stand up for Jesus now, as then. You must never be afraid to let it be known that you are Jesus' friend. "Now we will sing that hymn that you like so much. It is a good hymn for Palm Sunday." So they sang,-- "Onward, Christian soldiers, Marching as to war, With the cross of Jesus Going on before. {256} Christ, the royal Master, Leads against the foe; Forward into battle, See, His banners go. "Like a mighty army Moves the church of God; Brothers, we are treading Where the saints have trod; We are not divided, All one body we, One in hope and doctrine, One in charity. "Crowns and thrones may perish, Kingdoms rise and wane, But the church of Jesus Constant will remain; Gates of hell can never 'Gainst that church prevail; We have Christ's own promise, And that cannot fail. "Onward, then, ye people, Join our happy throng, Blend with ours your voices In the triumph song; Glory, laud, and honor Unto Christ the King; This through countless ages Men and angels sing." {257} HOW JESUS GAVE HIS LIFE FOR THE WORLD One afternoon in the springtime, just before Easter, Margaret was playing with her dolls. Her mamma came into the room and said:-- "I want my little girl to be good while I am gone; I am going to church." "Why, mamma," said Margaret, "this is not Sunday, this is Friday." "Yes," said mamma, "and this evening I will tell you and Harold why I am going to church on Friday." At bedtime, mamma said, "Now I will tell you HOW JESUS GAVE HIS LIFE FOR THE WORLD. "It is a very sad and yet a very sweet story. It is very sad to think that Jesus had enemies who hated him so much that they could kill him, and yet we love the story because it tells us how much Jesus loved us. "If we love anyone very much, we are willing to give up things for him." "Yes," said Margaret, "Harold loves me, and he gave up his party when I was sick, and noise troubled me." "That was a very kind and unselfish thing for Harold to do," said mamma, "but Jesus gave up very much more than that for our sakes. "You would have to love anyone very much indeed to give up your home for him. You would have to love {258} anyone better than you love yourself to give up your life for him." "Do you mean like Frank's papa," said Harold, "when he ran into the fire when his house burned, to get Frank, and almost died?" "Yes," said mamma, "Frank's papa loved his little boy better than he loved his own life, and he was ready to give his own life that his little boy might be saved." "But why is the story sad, then?" said Margaret. "It is sad," replied mamma, "because his death was such a cruel one, and because he suffered so much. "One night Jesus gathered his dearest friends about him, and they had supper together, and he told them how much he loved them, and that they must never forget him. "After the supper was over he went out into the night, to a place called the Garden of Gethsemane. Then his enemies came with torches, and found him there, and seized hold upon him, and bound him with ropes, and led him away. "After they had treated him with great cruelty, they took him to a hill called Calvary outside the city, and there, before a great multitude of people, they nailed his hands and his feet to a cross of wood, and after he had suffered very much, he died there upon the cross. Then it grew dark upon the hill, and an earthquake shook the ground, and the people ran away in terror, because they began to see what a wicked thing they had done." "Oh, what wicked people," said Margaret, "to kill dear Jesus!" {259}{260} [Illustration] JESUS IN THE HOME OF MARY AND MARTHA By Siemiradski (1843- ) "And fast beside the olive-bordered way Stands the blessed home where Jesus deigned to stay; The peaceful home, to zeal sincere And heavenly contemplation dear, Where Martha loved to wait with reverence meet, And wiser Mary lingered at Thy sacred feet." --_John Keble_ [End illustration] {261} "Jesus loved even them," said mamma, softly. "He was so good that he loved them, even while they were killing him, and asked his Father in heaven to forgive them, too. "You must remember that when we do what is wrong, we hurt our Father in heaven very much, but Jesus has taught us that he loves us still, and is ready to forgive us when we ask him. "So this is the reason why we love Jesus so much. 'We love him because he first loved us.' This is the reason why mamma went to church to-day, to thank God for sending to the world such a loving Jesus, and to remember the day on which he died for us, and for all the world. "Now mamma will sing you a beautiful hymn about the cross. The cross was dreadful then, but we love it now because it makes us remember the love of Jesus." "In the cross of Christ I glory; Towering o'er the wrecks of time; All the light of sacred story Gathers round its head sublime. "When the woes of life o'ertake me, Hopes deceive and fears annoy, Never shall the cross forsake me; Lo! it glows with peace and joy. "When the sun of bliss is beaming Light and love upon my way, From the cross the radiance streaming Adds new luster to the day. {262} "Bane and blessing, pain and pleasure, By the cross are sanctified; Peace is there that knows no measure, Joys that through all time abide. "In the cross of Christ I glory; Towering o'er the wrecks of time; All the light of sacred story Gathers round its head sublime." {263}{263} [Illustration] THE FIRST EASTER DAWN By J. K. Thompson "The day of resurrection, Earth, tell it out abroad: The Passover of gladness, The Passover of God. From death to life eternal, From earth unto the sky, Our Christ hath brought us over With hymns of victory." --_John of Damascus_ [End illustration] {265} THE STORY OF THE FIRST EASTER DAY It was Easter Day. Both Margaret and Harold went to church. It was a beautiful day, warm and pleasant. The grass was green, and the tulips and the crocuses were blossoming in the gardens. Everybody was glad that the snow and the cold of winter had gone. When they were on their way to church, they saw a robin on a branch of a tree. The children laughed with pleasure to see Mr. Robin Redbreast back again. At church there were beautiful flowers, and the choir sang Easter songs and hymns. One of the hymns Harold liked very much indeed. He said it made him feel that the world was so glad that it couldn't help singing its gladness right out. This hymn began-- "Christ the Lord is risen to-day Sons of men and angels say, Raise your joys and triumphs high, Sing, ye heavens, and, earth, reply." In the evening they sat with their mamma, watching the beautiful sunset. "Mamma," said Harold, "I don't think that I just understand about that long word the minister used so much this morning--resurrection; won't you explain it, please?" {266} "Well," said mamma, "it is not very easy for little folks to understand, but I will try. I will tell you the STORY OF THE FIRST EASTER DAY. "You know that the enemies of Jesus crucified him as I told you, and he died upon the cross." "Yes," said Margaret, soberly, "I know about that. My little kittie died. She went to sleep, and couldn't wake up any more. Poor little kittie!" "Yes," said mamma, "and you know that dear Grand-mamma White went to sleep and didn't wake up, and God took her dear, beautiful soul to be with him. "After Jesus had suffered on the cross, he went to sleep, that sound, sound sleep that we call death. Then they took him from the cross, and placed his body in a tomb dug out of the rock, and rolled a great stone before the door. His disciples and all his friends were very, very sad, because they thought they would never see him again." "But they did, mamma," said Harold. "Oh, yes," said Margaret, "he wasn't truly dead." "Ah, yes, my dears," said mamma, "he was truly dead, but after he had lain there quietly for three days, a wonderful thing happened. He came to life again. He came out from the tomb. He went to see his friends and his disciples. He made them very happy. He told them that soon he must go back to his Father in heaven, and that they must go everywhere in all the world, telling people about him. "Now I will read you the beautiful story of the first Easter Day, as it is told in the Bible:-- {267} "'Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth, therefore, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, "They have taken away the Lord out of the tomb, and we know not where they have laid him." "'Peter therefore went forth, and the other disciple, and they went toward the tomb. And they both ran together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in he seeth the linen cloths lying, yet entered he not in. Simon Peter therefore cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was upon his head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, which came first to the tomb, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. So the disciples went away again unto their own home. "'But Mary was standing without at the tomb weeping. So, as she wept, she stooped and looked into the tomb; and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. And they say unto her, "Woman, why weepest thou?" "'She said unto them, "Because they have taken away my Lord, and I know not where they have laid him." "'When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. {268} "'Jesus saith unto her, "Woman, why weepest thou? whom seekest thou?" "'She, supposing him to be the gardener, saith unto him, "Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away." "'Jesus saith unto her, "Mary!" "'She turneth herself, and saith unto him in Hebrew, "Rabboni!" which is to say, "Master." "'Jesus saith to her, "Touch me not; for I am not yet ascended unto my Father and your Father, and my God and your God." "'Mary Magdalene cometh and telleth the disciples, "I have seen the Lord"; and how that he had said these things unto her.'" "That is a very beautiful story, is it not?" said mamma, when she had finished reading. "And how glad Mary and all the friends of Jesus must have been to see him again! Now the sunset has faded, and I will sing you an Easter hymn." [Footnote: Tune, "The Son of God goes forth to war."] "The terror of the night has fled, Its shadows fade away; The tomb wherein our Lord lay dead Is open to the day. "That Easter morn when He came forth, Who gave Him greeting there? The flowers, the birds, the radiant earth, And all the garden fair. {269} "Once more the glorious day is here, The day that saw Him rise, When Love was victor over fear, And glory filled the skies. "Who comes to greet our risen King? Not birds and flowers alone, Our loyal hearts to Him we bring, And worship at His throne." {270} THE STORY OF THE FIRST THANKSGIVING Harold and Margaret had been hoping for a snowy Thanksgiving, and they were very happy when, two days before Thanksgiving, the snow began to fall in great flakes. The sun shone again on Thanksgiving morning, and at nine o'clock the sleigh with the two dapple gray horses was ready to take all the family to Grandpa Emerson's over the river and away four miles across the snowy fields in the country. How they enjoyed the ride in the fresh cold air! What a merry tune was sung by the jingling of the sleighbells! And how happy they were after they reached the big old farmhouse! First, of course, they were kissed and hugged by Grandpa Emerson and Grandma Emerson. Then they went out to the barn to see the horses and cows. Then they went sliding down the hill behind the barn. Then they made a beautiful snow man, and by that time they were ready for Grandma Emerson's Thanksgiving dinner. They were to stay at the farm for a few days, and toward evening as they sat before the roaring fire in the big fireplace they asked mamma for a story. "I will tell you," she said, THE STORY OF THE FIRST THANKSGIVING. "The first settlers of New England were the Pilgrims who came across the sea from England in the ship Mayfower." {271} "Oh, yes," said Harold, "I remember when we went to Plymouth and saw the Plymouth Rock and the old houses and the monument on the hill." "Yes," said mamma, "that is where they landed and built their log houses. I will recite a poem which I learned when I was a girl and went to school like Margaret." "The breaking waves dashed high On a stern and rockbound coast, And the woods against a stormy sky Their giant branches tossed; "And the heavy night hung dark The hills and waters o'er, When a band of exiles moored their bark On the wild New England shore. "Not as the conqueror comes, They, the true-hearted, came, Not with the roll of the stirring drums, And the trumpet that sings of fame; "Not as the flying come, In silence and in fear,-- They shook the depths of the desert gloom With their hymns of lofty cheer. "Amidst the storm they sang, And the stars heard and the sea! And the sounding aisles of the dim wood rang To the anthem of the free! {272} "The ocean eagle soared From his nest by the white wave's foam, And the rocking pines of the forest roared-- This was their welcome home! "There were men with hoary hair Amidst that pilgrim band-- Why had they come to wither there Away from their childhood's land? "There was woman's fearless eye, Lit by her deep love's truth; There was manhood's brow, serenely high, And the fiery heart of youth. "What sought they thus afar? Bright jewels of the mine? The wealth of seas, the spoils of war?-- They sought a faith's pure shrine. "Ay, call it holy ground, The soil where first they trod! They have left unstain'd what there they found-- Freedom to worship God!" "Did they have a very hard time at Plymouth?" said Margaret. "Yes, my dear," replied mamma, "a very hard time. There were little children, and they often had to go cold and hungry. After the Mayflower brought them to Plymouth, it had to sail away again to England and leave them in the wilderness alone." "There were Indians, too," said Harold. {273}{274} [Illustration] THRESHING From a photograph taken by Mrs. Louise Seymour Houghton, and used by her kind permission. In the East the grain is threshed by the trampling of beasts, or sometimes, as in this picture, by a rude kind of threshing wheel. The wheels are carried in the framework on which the man is sitting. Sometimes a sledge with iron or stone teeth driven into the bottom is used. [End illustration] {275} "Yes," said mamma, "but they had the brave Miles Standish to protect them. At one time, so the story goes, they were almost starving. The winter was coming on, and they did not know what to do. So they set apart a certain day to fast and ask God's help in their distress. I am not sure that it is true, but we will suppose that a little girl and boy like you had climbed the hill to gather a few sticks of wood for the fire. We will suppose that the little girl was looking out to sea, and suddenly she cried, 'Oh, John, what can that be, is it a sail?' "And we will suppose that John said, 'Oh, no, Priscilla, that is nothing but a seagull; there is no ship coming.' "But Priscilla insisted. "'It is, John, it is a sail.' And John looked again and cried, 'Yes! yes! it is, it is a sail!' "Then how they ran to the village shouting, 'A sail! a sail!' and how the people came crowding out of the little church where they had gathered to pray, and how happy they all were! "I do not know whether the children caught sight of the sail first, but it is true that on the day appointed for fast and prayer, a ship came from England, and the fast day was turned into a day of feasting and thanksgiving to God for his mercies. And ever after in New England, and now all over this country, the people keep this day; a day for feasting and joy, but a day also of humble thankfulness to God for all his goodness to his children. "Now, we will draw the curtains and sing a Thanksgiving hymn." {276} "O God, beneath Thy guiding hand Our exiled fathers crossed the sea, And when they trod the wintry strand With prayer and psalm they worshiped Thee. "Thou heard'st well pleased the song, the prayer: Thy blessing came; and still its power Shall onward through all ages bear The memory of that holy hour. "Laws, freedom, truth, and faith in God, Came with those exiles o'er the waves. And where their pilgrim feet have trod, The God they trusted guards their graves. "And here Thy name, O God of love, Their children's children shall adore Till these eternal hills remove, And spring adorns the earth no more." {277}{278} [Illustration] SHEEP By Jacque "Little lambs, so white and fair, Are the shepherd's constant care; Now he leads their tender feet Into pastures green and sweet. "Now they listen and obey, Following where he leads the way; Heavenly Father, may we be Thus obedient unto Thee." --_Selected_ [End illustration] {279} WHO WAS THE NEIGHBOR? "What is that long word?" asked Harold. "That is 'neighbor,'" said mamma. "Can you tell me what it means?" "Oh, yes," said Harold. "It means the people who live close by. Ralph and Elizabeth are our neighbors, because they live in the house next door." "Yes," said mamma, "and in the old times when people did not travel as much as they do now, they did not know much about any except their neighbors. The Old Testament says that you should love your neighbor. That meant the people you meet day by day. The people of Jesus' time said that you should love your neighbor, but you might hate your enemy. Jesus said that was not right. Do you remember what he said about that, Harold?" "I know," said Margaret, "we had it in our Sunday School class last Sunday. 'Love your enemies.'" "Yes," said mamma, "and he once told a story about neighbors. It is called the story of THE GOOD SAMARITAN. "'And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? "'He said unto him, What is written in the law? How readest thou? {280} "'And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. "'And he said unto him, Thou hast answered right: this do, and thou shalt live. "'But he, willing to justify himself, said unto Jesus, And who is my neighbor? "'And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, who stripped him of his raiment, and wounded him, and departed, leaving him half dead. "'And by chance there came down a certain priest that way: and when he saw him, he passed by on the other side. "'And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. "'But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him. "'And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. "'And on the morrow when he departed, he took, out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again I will repay thee. "'Which now of these three, thinkest thou, was neighbor unto him that fell among thieves? "'And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.' "What do you think that story means?" asked mamma. {281} "I think," said Harold, "that it means that to be neighbor to anybody is to help him." Margaret thought a minute. "It seems to me," she said, "that neighbors can live a long way off, then. Our teacher said she would tell us next Sunday how we could help poor little children in a big city five hundred miles away. That will make us neighbors to them, won't it, mamma?" "Why, yes," said mamma. "So it will." Then she smiled a little and said, "I think we have some neighbors living in China and some others living in India." What do you suppose mamma meant? {282} THE GOOD SHEPHERD Harold and Margaret were looking at a picture of an Eastern shepherd with his flocks. "Mamma," said Harold, "is this our country? This man is not dressed as men are here." "No," said mamma, "it is a picture of a shepherd and his sheep in the country of the Bible." "What makes the shepherd go before the sheep, mamma?" asked Harold. "In that country," said mamma, "the sheep are not driven, but led." "Were sheep more plenty in the Bible land than in ours? I have never seen many sheep," said Harold. "Yes," answered mamma, "most of the children in the Bible land knew all about sheep. Many of the hillsides had little white flocks of sheep on them. They were not kept in fields with fences. They wandered about over the open pasture lands; and so a man or a boy must be with them to watch over them. He was called the shepherd. He took them to the best pastures. At some seasons of the year he had to lead them a long way to find water. He kept the bears and the wolves and the lions away. He kept away the thieves who might come to steal the sheep. At night he drove the sheep to a fold, or shed, or sometimes he slept with them all night in the open air, beneath the stars. {283}{284} [Illustration] AN EASTERN SHEPHERD AND HIS SHEEP From a photograph taken by W. J. Aitchison, Esq., of Hamilton, Canada, and used by his kind permission. These sheep are feeding just outside Jerusalem. "All the plateaus east of the Jordan, and the mountains of Palestine and Syria, are pasture grounds for innumerable flocks and herds. In the spring there is plenty of grass. Later, when the rain has ceased, the sheep still nibble the dry herbage and stubble and flourish where, to a western eye, all is barren desert. They require water but once a day. The descendants of the same shepherds who tended the flocks in Bible days still occupy the great sheep walks of Palestine" [End illustration] {285} The shepherd named the sheep, and the sheep all knew him and loved him. They would follow him, but they would not follow a stranger. Because the people of the Bible land knew so much about the sheep and the shepherds, the writers of the Bible said a good deal about them. Now get the Bible and I will read you some of the things which it says about sheep." Margaret brought the Bible, and mamma read first what Jesus said about himself as the good shepherd:-- "'Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. When he hath put forth all his own, he goeth before them, and the sheep follow him, for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.' "'Jesus said unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall go in and out, and shall find pasture. The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. I am the good shepherd: the good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, {286} and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and careth not for the sheep. I am the good shepherd; and I know mine own, and mine own know me, even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep.'" "This means, my dears," said mamma, "that Jesus cares for you and for all his children, just as a good and faithful shepherd cares for his sheep. The good shepherd brings his sheep safely home at night, and the porter, or keeper of the fold, opens the door and lets them in. The sheep hear his voice, and he calls each one by name and they follow him, but they will not follow a stranger." "What does 'hireling' mean?" said Margaret. "It means, dear," replied mamma, "one who is hired to care for the sheep, but who does not know them or love them as the good shepherd does." "I know," said Harold; "it means that Jesus can take care of us better than anyone else." "Yes," said mamma, "that is just what it means. And here is another story from the Bible, which Jesus told to show how very tenderly he loves and cares for his little ones":-- "'Jesus said, See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. How think ye? If any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains and seek that which goeth astray? {287}{288} [Illustration] THE GOOD SHEPHERD By W. C. T. Dobson "I am the good shepherd: the good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and careth not for his sheep. I am the good shepherd; and I know mine own, and mine own know me, even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd."--_The Words of Jesus_ [End illustration] {289} And if so be that he find it, verily, I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father which is in heaven that one of these little ones shall perish.'" "In the book of the Bible called the Psalms," continued mamma, "the twenty-third is often called the Shepherd Psalm." "Oh, we know that psalm," said Margaret. "Suppose," said mamma, "that one of the sheep in our picture could talk and think like you. Would he not wish to say something about his shepherd, very much like this psalm? The sheep would tell you how the shepherd led him to the green pastures, and let him rest by the brooks that flow gently through the meadows, and kept him safe in the valleys where no wild beasts were hiding to kill him, and put out his long staff to guide him and to help him up the steep paths of the hills. Now let us say the psalm together." "'The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: He guideth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies: {290} Thou hast anointed my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: And I will dwell in the House of the Lord for ever.'" "Mamma," said Harold, "sheep don't eat at tables, or have cups." "No," said mamma, smiling, "that shows us that, after all, this psalm is about a man, and not about a sheep. It means that when troubles and dangers are all about us God still gives all that we need. Sometime that will mean a great deal more to you than it does now." "I don't understand," said Margaret, "about anointing the head with oil, and dwelling in the house of the Lord." "In the Bible land," said mamma, "when a man wished to honor a guest whom he had invited to a feast, he poured out a little sweet-smelling oil upon his head. The psalm means that God makes his people, even when they are in the midst of danger, feel as happy as though they were honored guests at a feast. To dwell in the house of the Lord forever means that we are to feel always perfectly secure, as though we were living in God's own house, where nothing could ever harm us." Harold thought a moment, and then he said, "I think that I know what all the stories about sheep in the Bible mean. They mean that people are like sheep, and they can't take care of themselves, but that God loves them very much, and that he will always take care of them." "Yes, that is just it," said mamma, "and now! as it is {291} growing dark, let us sing that song which is the twenty-third psalm put into different words." "The Lord is my shepherd; no want shall I know; I feed in green pastures, safe-folded I rest; He leadeth my soul where the still waters flow, Restores me when wandering, redeems when oppressed. "Through the valley and shadow of death though I stray, Since Thou art my guardian, no evil I fear; Thy rod shall defend me, Thy staff be my stay; No harm can befall, with my Comforter near. "In the midst of affliction my table is spread; With blessings unmeasured my cup runneth o'er; With perfume and oil Thou anointest my head; O what shall I ask of Thy providence more? "Let goodness and mercy, my bountiful God, Still follow my steps till I meet Thee above; I seek, by the path which my forefathers trod Through the land of their sojourn, Thy kingdom of love." {292} LITTLE BROTHERS OF THE AIR AND FIELDS Margaret and Harold had learned to be kind to animals. They belonged to a "Band of Mercy," a company of boys and girls who were pledged never to be unkind to any dumb creature, and to rescue any poor beast who might be in distress or suffering cruel treatment. They had many chances to help poor dogs and cats which were being persecuted by cruel boys. One day they came home from school and told about a poor little kitten which they had protected when it was almost dead from fright. "That was very kind," said mamma, "and to-night I will read you some stories and poems about kindness to animals which I have been saving. Margaret and Harold played with their dog Sport and their big cat Spot until supper time. After supper they were ready for the stories and poems. "Once upon a time," said mamma, "there lived a very good man who came to be known as St. Francis of Assisi. He was very kind to all birds and animals. He called the birds 'little brothers of the air' and the animals 'little brothers of the field and woods.' These stories are told about him:-- "'Once, full of joy, he was going on his way when, perceiving some flocks of birds, he turned aside a little from the road to go to them. Far from taking flight, they flocked around him as if to bid him welcome. {293}{294} [Illustration] HEAD OF DOG [End illustration] {295} "Brother birds," he said to them, "you ought to praise and love your Creator very much. He has given you feathers for clothing, wings for flying, and all that is needful for you. He has made you the noblest of his creatures; he permits you to live in the pure air; you have neither to sow nor to reap, and yet he takes care of you, watches over you and guides you." Then the birds began to arch their necks, to spread out their wings, to open their beaks, to look at him, as if to thank him, while he went up and down in their midst stroking them with the border of his tunic, sending them away at last with his blessing.' "'In this same tour, passing through Alviano, he began to preach to the people, but the swallows so filled the air with their chirping that he could not make himself heard. "It is my turn to speak," he said to them; "little swallow sisters, hearken to the word of God; keep silent and be very quiet until I have finished.'" "'At Rieti a family of redbreasts were the guests of the monastery, and the young birds made marauding expeditions on the very table where the Brothers were eating. Not far from there, at Greccio, at another time, they brought to Francis a little rabbit that had been taken alive in a trap. "Come to me, Brother Rabbit," he said to it. And as the poor creature, being set free, ran to him for refuge, he took it up, caressed it, and finally put it on the ground that it might run away; but it returned to him again and again, so that he was obliged to send it to the neighboring forest before it would consent to return to freedom.' {296} "'One day he was crossing the Lake of Rieti. The boatman in whose bark he was making the passage offered him a fish of uncommon size. Francis accepted it with joy, but, to the great amazement of the fisherman, put it back into the water, bidding it bless God.' "Here is a story which I once read about a very good and distinguished man who tells how he learned when he was a boy not to kill even the smallest animal needlessly. "'I saw one day a little spotted turtle sunning itself in the shallow water, and I lifted the stick in my hand to kill it, for, though I had never killed any creature, I had seen other boys kill birds, squirrels, and the like, and I had a disposition to follow their wicked example; but all at once something checked my little arm, and a voice within me said, clear and loud, "It is wrong," and so I held my uplifted stick until the turtle vanished from my sight. Then I went home and told my mother, and asked her what it was that told me it was wrong. She wiped a tear from her eye, and took me in her arms, and said: "Some call it conscience, but I call it the voice of God in the human soul. If you listen to it and obey it, then it will speak clearer and clearer, and always guide you right. But if you do not listen to it, or disobey it, then it will fade out, little by little, and leave you in the dark without a guide. Your life, my child, depends on heeding that little voice."' "And here are some poems which teach us to be gentle and kind to the dumb animals who depend upon us for life and look to us for mercy. The poet Cowper says:-- {297}{298} [Illustration] BOY AND DOG By Blume [End illustration] {299} "'I would not enter on my list of friends, Though graced with polished manners and fine sense, Yet wanting sensibility, the man Who needlessly sets foot upon a worm.' "Coleridge in a great poem, 'The Ancient Mariner,' which I will read to you when you are a little older, says:-- "'He prayeth well who loveth well Both man and bird and beast. "'He prayeth best who loveth best All things, both great and small; For the dear God who loveth us, He made and loveth all.' "And here are two verses whose author I do not know:-- "'Maker of earth, and sea, and sky, Creation's Sovereign Lord and King; Who hung the starry worlds on high And formed alike the sparrow's wing: Bless the dumb creatures of Thy care, And listen to their voiceless prayer. "'All-Father! who on Mercy's throne Hear'st Thy dumb creatures' faintest moan,-- Thy love be ours, and ours shall be Returned in deeds to these and Thee.' "There is a poem by John Ruskin which speaks of that good time coming when cruelty shall cease and terrible wars shall be no more." {300} A SONG OF PEACE. "'Put off, put off your mail, ye kings, and beat your brands to dust; A surer grasp your hands must know, your hearts a better trust. Nay, bend aback the lance's point, and break the helmet bar, A noise is in the morning winds, but not the note of war! "'Among the grassy mountain paths the glittering troops increase; They come! they come! how fair their feet--they come that publish peace. Yea, Victory, fair Victory, our enemies are ours, And all the clouds are clasped in light, and all the earth with flowers. "'Ah! still depressed and dim with dew, but wait a little while, And radiant with the deathless rose the wilderness shall smile, And every tender, living thing shall feed by streams of rest, Nor lamb shall from the fold be lost, nor nursling from the nest.'" "That reminds us of what the prophet said about the time when all the beasts even shall lose their cruel traits and live at peace with each other, and even play with little children." "Could that ever be true, mamma?" interrupted Harold. {301}{302} [Illustration] ON GUARD [End illustration] {303} "Well, even now, my dear," replied mamma, "wild and fierce animals have been wholly tamed by kindness. We cannot tell what beautiful things might happen if all evil and unkindness should be driven from the world and men should live as Christ taught us to live. "Here are the prophet's words: 'And the wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the adder's den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.' "These verses are from the Psalms and the Proverbs:-- "'For every beast of the forest is mine, and the cattle upon a thousand hills. "'I know all the fowls of the mountains: and the wild beasts of the field are mine.' "'The merciful man doeth good to his own soul; but he that is cruel troubleth his own flesh.' "'A righteous man regardeth the life of his beast; but the tender mercies of the wicked are cruel.' "And here are some of the words of Jesus about animals and birds and about kindness:-- {304} "'Be ye therefore merciful, as your Father also is merciful.' "'Blessed are the merciful, for they shall obtain mercy.' "'The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.' "'Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heavens, that they sow not, neither do they reap, nor gather into barns; and your Heavenly Father feedeth them. Are ye not of much more value than they?' "'Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father; but the very hairs of your head are all numbered.'" "And now it is late and my little lambs must go to their beds. I am sure that you both will be kind in every way to your little brothers of the air and the woods and fields, and your little dumb brothers in the streets of the city." {305} SHEPHERD HYMNS {306} {307} {308} [Illustration] THE GOOD SHEPHERD By Bernard Plockhorst (1825- ) "Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers."--_The Words of Jesus_ [End illustration] {309} SAVIOUR, LIKE A SHEPHERD LEAD US Saviour, like a shepherd lead us, Much we need Thy tenderest care; In Thy pleasant pastures feed us, For our use Thy folds prepare; Blessed Jesus, Thou hast bought us, Thine we are. We are Thine, do Thou befriend us, Be the guardian of our way; Keep Thy flock, from sin defend us, Seek us when we go astray; Blessed Jesus, Hear the children when they pray. Early let us seek Thy favor, Early let us do Thy will; Holy Lord, our only Saviour, With Thy grace our bosoms fill; Blessed Jesus, Thou hast loved us, love us still. --_Dorothy Ann Thrupp_. {310} WAS THERE EVER KINDEST SHEPHERD? Was there ever kindest shepherd Half so gentle, half so sweet As the Saviour, who would have us Come and gather round His feet? There's a wideness in God's mercy, Like the wideness of the sea; There's a kindness in His justice, Which is more than liberty. For the love of God is broader Than the measure of man's mind; And the heart of the Eternal Is most wonderfully kind. If our love were but more simple, We should take Him at His word; And our lives would be all sunshine In the sweetness of our Lord. --_Frederick William Faber_ {311}{312} [Illustration] THE LOST LAMB FOUND By P. Giradet Sometimes in winter the sheep suffer greatly from the cold and heavy snowstorms. This is a description of sheep covered by the snow in winter:-- "The flock was buried Beneath a great white billow as high as a barn and as broad as a house. This great drift was rolling and curling beneath the violent blast, tufting and combing with rustling swirls, and carved as if patterns of cornice where the grooving-chisel of the wind swept round. Ever and again the tempest snatched little whiffs from the channeled edges, twirled them round and made them dance over the chine of the monster pile, then let them lie like herringbones or the seams of the sand where the tide has been. And all the while, from the smothery sky, more and more fiercely at every blast, came the pelting pitiless arrows winged with murky white and pointed with the barbs of the frost."--_Blackmore_ [End illustration] {313} GRACIOUS SAVIOUR, HOLY SHEPHERD Gracious Saviour, holy Shepherd, Little ones are dear to Thee; Gathered with Thine arms, and carried In Thy bosom, may they be Sweetly, fondly, safely tended, From all want and danger free. Let Thy holy words instruct them; Fill their minds with heavenly light; Let Thy love and grace constrain them To approve whate'er is right; Let them feel Thy yoke is easy, Let them prove Thy burden light. Taught to lisp Thy holy praises Which on earth Thy children sing, With both lips and hearts, unfeigned, Glad thank-offering may they bring; Then with all Thy saints in glory Join to praise their Lord and King. --_Jane E. Leeson and J. Whittemore_. {314} IN HEAVENLY LOVE ABIDING In heavenly love abiding, No change my heart shall fear, And safe is such confiding, For nothing changes here. The storm may roar without me, My heart may low be laid; But God is round about me, And can I be dismayed? Wherever He may guide me, No want shall turn me back; My Shepherd is beside me, And nothing can I lack. His wisdom ever waketh, His sight is never dim, He knows the way He taketh, And I will walk with Him. Green pastures are before me, Which yet I have not seen; Bright skies will soon be o'er me, Where darkest clouds have been. My hope I cannot measure, My path to life is free; My Saviour has my treasure, And He will walk with me. --_Anna L. Waring_. {315} THE KING OF LOVE The King of love my Shepherd is, Whose goodness faileth never; I nothing lack if I am His, And He is mine forever. Where streams of living water flow My ransomed soul He leadeth, And where the verdant pastures grow, With food celestial feedeth. Perverse and foolish oft I strayed, But yet in love He sought me, And on His shoulder gently laid, And home, rejoicing, brought me. In death's dark vale I fear no ill With Thee, dear Lord, beside me; Thy rod and staff my comfort still, Thy cross before to guide me. And so, through all the length of days Thy goodness faileth never; Good Shepherd, may I sing Thy praise Within Thy house forever. --_Sir H. W. Baker_. {316} {317} PRAYERS FOR LITTLE CHILDREN {318} {319} PRAYERS FOR LITTLE CHILDREN Our Father which art in heaven, Hallowed be Thy name. Thy kingdom come. Thy will be done, as in heaven, so on earth. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from evil. For Thine is the kingdom, and the power, and the glory, for ever. AMEN. Jesus, take this heart of mine, Make it pure, and only Thine. I Thy little child would be, Help me, Lord, to live for Thee. AMEN. I thank Thee, Lord, for quiet rest, And for Thy care of me; Oh, let me through this day be blest, And kept from harm by Thee. Oh, let me thank Thee, kind Thou art To children such as I, Give me a gentle, loving heart; Be Thou my friend on high. AMEN. --_Beginner's Reading Book_. Dear Lord, for these three things I pray: To know Thee more clearly, To love Thee more dearly, To follow Thee more nearly. Every day. AMEN. {320} Father in heaven, help Thy little children To love and serve Thee throughout this day. Help us to be truthful, help us to be kindly, That we may please Thee in all we do or say. Dear Lord, we pray Thee, keep Thy little children From doing wrong throughout this happy day. Hear our morning promises. Father, help us keep them, That we may please Thee in all we do or say. AMEN. For Jesus Christ, the children's friend, We thank Thee, heavenly Father. For Jesus Christ, who keeps us to the end, We thank Thee, heavenly Father. AMEN. Father, we thank Thee for the night, And for the pleasant morning light; For rest and food and loving care, And all that makes the day so fair. Help us to do the things we should, To be to others kind and good; In all we do in work or play, To grow more loving every day. AMEN. Dear Lord, we thank Thee for Thy care, And all Thy mercy sends; For food we eat, the clothes we wear, Our health and home and friends. AMEN. {321}{322} [Illustration] THE SOUL'S AWAKENING By James Sant (1820- ) "Can a little child like me, Thank the Father fittingly? Yes, oh, yes,--be good and true, Patient, kind in all you do, Love the Lord and do your part, Learn to say with all your heart,-- Father, we thank Thee; Father in heaven, we thank Thee." --_Mary Mapes Dodge_ [End illustration] {323} Loving Jesus, meek and mild, Look upon a little child. Make me gentle as Thou art, Come and live within my heart. Take my childish hand in Thine, Guide these little feet of mine, And the world shall ever see Christ, the holy child, in me. AMEN. Lord, though Thy home is in the sky, Thou art not far away; Thou lookest down with loving eye When little children pray. We thank Thee for Thy tender care, And for Thy precious love, For all the beauty Thou hast made Of earth and heaven above. AMEN. Jesus, tender Shepherd, hear me; Bless Thy little lamb to-night. Through the darkness be Thou near me; Keep me safe till morning light. All this day Thy hand has led me, And I thank Thee for Thy care; Thou hast warmed me, clothed and fed me, Listen to my evening prayer. Let my sins be all forgiven, Bless the friends I love so well; Take us all at last to heaven, Happy there with Thee to dwell. AMEN. {324} My Father in heaven, I thank Thee for my many blessings. I love Thee very much. Help me to love Thee more and to obey Thee better. Forgive all my sins, I pray Thee. Give me good thoughts. Give me understanding. Bless all my friends and keep them and me, both now and forever. AMEN. --_By courtesy of the Clarke School, Northampton, Mass_. A CHILD'S GRACE Some hae meat and canna eat, And some wad eat that want it; But we hae meat and we can eat, And sae the Lord be thankit. AMEN. --_Robert Burns_. GRACE FOR A CHILD Here, a little child, I stand, Heaving up my either hand; Cold as paddocks though they be, Here I lift them up to Thee, For a benison to fall On our meat and on us all. AMEN. --_Robert Herrick_. {325} OLD TIME VERSES FOR LITTLE CHILDREN {326} {327} AGAINST IDLENESS AND MISCHIEF How doth the little busy bee Improve each shining hour, And gather honey all the day From every opening flower! How skillfully she builds her cell! How neat she spreads the wax! And labors hard to store it well. With the sweet food she makes. In works of labor or of skill I would be busy, too: For Satan finds some mischief still For idle hands to do. In books, or work, or healthful play, Let my first years be pass'd; That I may give for every day Some good account at last. --_Isaac Watts_. {328} AGAINST PRIDE IN CLOTHES How proud we are! how fond to show Our clothes, and call them rich and new, When the poor sheep and silkworm wore That very clothing long before. The tulip and the butterfly Appear in gayer coats than I; Let me be dress'd fine as I will, Flies, worms, and flowers exceed me still. Then will I set my heart to find Inward adornings of the mind; Knowledge and virtue, truth and grace! These are the robes of richest dress. No more shall worms with me compare, This is the raiment angels wear; The Son of God, when here below, Put on this best apparel, too. It never fades, it ne'er grows old, Nor fears the rain, nor moth, nor mould; It takes no spot, but still refines; The more 't is worn the more it shines. In this on earth would I appear, Then go to heaven and wear it there; God will approve it in His sight, 'Tis His own work and His delight. --_Isaac Watts_. {329} THE ANT, OR EMMET These emmets, how little they are in our eyes! We tread them to dust, and a troop of them dies, Without our regard or concern; Yet, as wise as we are, if we went to their school, There's many a sluggard and many a fool Some lessons of wisdom might learn. They wear not their time out in sleeping or play, But gather up corn in a sunshiny day, And for winter they lay up their stores; They manage their work in such regular forms One would think they foresaw all the frosts and the storms, And so brought their food within doors. But I have less sense than a poor creeping ant If I take not due care for the things I shall want, Nor provide against dangers in time; When death or old age shall once stare in my face, What a wretch shall I be in the end of my days If I trifle a way all their prime! Now, while my strength and my youth are in bloom, Let me think what shall serve me when sickness shall come, And pray that my sins be forgiven; Let me read in good books, and believe, and obey, That, when death turns me out of this cottage of clay, I may dwell in a palace in heaven. --_Isaac Watts_. {330} A MORNING SONG My God, who makes the sun to know His proper hour to rise, And, to give light to all below, Doth send him round the skies. When from the chambers of the east His morning race begins, He never tires, nor stops to rest, But round the world he shines. So, like the sun, would I fulfill The business of the day; Begin my work betimes, and still March on my heavenly way. Give me, O Lord, Thine early grace, Nor let my soul complain, That the young morning of my days Has all been spent in vain. --_Isaac Watts_. {331}{332} [Illustration] MADONNA OF THE ANGELS By Adolph Bouguereau (1825-1905) "The mother with the Child, Whose tender winning arts Have to His little arms beguiled So many wounded hearts." --_Matthew Arnold_ [End illustration] {333} AN EVENING SONG And now another day is gone, I'll sing my Maker's praise; My comforts every hour make known His providence and grace. But how my childhood runs to waste! My sins, how great their sum! Lord, give me pardon for the past, And strength for days to come. I lay my body down to sleep, Let angels guard my head; And, through the hours of darkness, keep Their watch around my bed. With cheerful heart I close my eyes, Since Thou wilt not remove; And in the morning let me rise, Rejoicing in Thy love. --_Isaac Watts_. {334} THE SLUGGARD 'T is the voice of the Sluggard: I heard him complain, "You have waked me too soon! I must slumber again!" As a door on its hinges, so he on his bed Turns his sides, and his shoulders, and his heavy head. "A little more sleep and a little more slumber!" Thus he wastes half his days and his hours without number; And when he gets up he sits folding his hands, Or walks about sauntering, or trifling he stands. I pass'd by his garden and saw the wild brier, The thorn and the thistle grow broader and higher; The clothes that hang on him are turning to rags, And his money still wastes, till he starves or he begs. I made him a visit, still hoping to find He had took better care for improving his mind: He told me his dreams, talked of eating and drinking; But he scarce reads his Bible, and never loves thinking. Said I then to my heart, "Here's a lesson for me! That man's but a picture of what I might be; But thanks to my friends for their care in my breeding, Who have taught me betimes to love working and reading." --_Isaac Watts_. {335}{336} [Illustration] THE DIVINE SHEPHERD By Murillo (1618-1682) [End illustration] {337} PRAISE FOR MERCIES, SPIRITUAL AND TEMPORAL Whene'er I take my walks abroad, How many poor I see! What shall I render to the Lord For all His gifts to me! Not more than others I deserve, Yet God hath given me more; For I have food, while others starve, Or beg from door to door. How many children in the street Half naked I behold! While I am clothed from head to feet And cover'd from the cold. While some poor wretches scarce can tell Where they may lay their head, I have a home wherein to dwell, And rest upon my bed. While others early learn to swear, And curse, and lie, and steal; Lord, I am taught Thy name to fear, And do Thy holy will. Are these Thy favors, day by day, To me above the rest? Then let me love Thee more than they, And try to serve Thee best. --_Isaac Watts_. {338} THE ROSE How fair is the Rose! What a beautiful flower! The glory of April and May; But the leaves are beginning to fade in an hour, And they wither and die in a day. Yet the Rose has one powerful virtue to boast, Above all the flowers of the field! When its leaves are all dead and fine colors are lost, Still how sweet a perfume it will yield! So frail is the youth and the beauty of man, Though they bloom and look gay like the Rose; But all our fond care to preserve them is vain, Time kills them as fast as he goes. Then I'll not be proud of my youth and my beauty, Since both of them wither and fade; But gain a good name by well doing my duty: This will scent like a rose when I'm dead. --_Isaac Watts_. {339}{340} [Illustration] MADONNA AND CHILD By Carlo Dolci (1616-1686) [End illustration] {341} PRAISE FOR CREATION AND PROVIDENCE I sing th' Almighty power of God, That made the mountains rise, That spread the flowing seas abroad, And built the lofty skies. I sing the wisdom that ordain'd The sun to rule the day; The moon shines full at His command, And all the stars obey. I sing the goodness of the Lord, That fill'd the earth with food; He formed the creatures with His word, And then pronounced them good. Lord, how Thy wonders are display'd Where'er I turn mine eye! If I survey the ground I tread, Or gaze upon the sky! There's not a plant or flower below But makes Thy glories known: And clouds arise, and tempests blow, By order from Thy throne. Creatures (as numerous as they be) Are subject to Thy care: There's not a place where we can flee, But God is present there. --_Isaac Watts_. {342} A GENERAL SONG OF PRAISE TO GOD How glorious is our heavenly King, Who reigns above the sky! How shall a child presume to sing His dreadful majesty? How great His power is none can tell, Nor think how large His grace: Not men below, nor saints that dwell On high before His face. Not angels, that stand round the Lord, Can search His secret will; But they perform His heavenly word, And sing His praises still. Then let me join this holy tram, And my first offerings bring; The eternal God will not disdain To hear an infant sing. My heart resolves, my tongue obeys, And angels shall rejoice, To hear their mighty Maker's praise Sound from a feeble voice. --_Isaac Watts_. {343} INNOCENT PLAY Abroad in the meadows, to see the young lambs Run sporting about by the side of their dams, With fleeces so clean and so white; Or a nest of young doves in a large open cage, When they play all in love, without anger or rage, How much we may learn from the sight! If we had been ducks, we might dabble in mud; Or dogs, we might play till it ended in blood: So foul and so fierce are their natures; But Thomas and William, and such pretty names, Should be cleanly and harmless as doves or as lambs, Those lovely, sweet innocent creatures. Not a thing that we do, nor a word that we say, Should injure another in jesting or play, For he's still in earnest that's hurt: How rude are the boys that throw pebbles and mire; There's none but a madman will fling about fire, And tell you, "'T is all but in sport!" --_Isaac Watts_. {344} AGAINST QUARRELING AND FIGHTING Let dogs delight to bark and bite, For God hath made them so; Let bears and lions growl and fight, For 't is their nature, too: But, children, you should never let Such angry passions rise; Your little hands were never made To tear each other's eyes. Let love through all your actions run, And all your words be mild; Live like the blessed Virgin's Son, That sweet and lovely Child. His soul was gentle as a lamb; And as His stature grew, He grew in favor both with man And God, His Father, too. Now, Lord of all, He reigns above, And from His heavenly throne He sees what children dwell in love, And marks them for His own. --_Isaac Watts_. {345} LOVE BETWEEN BROTHERS AND SISTERS Whatever brawls disturb the street, There should be peace at home; Where sisters dwell and brothers meet, Quarrels should never come. Birds in their little nests agree, And 't is a shameful sight, When children of one family Fall out, and chide, and fight. Hard names at first, and threatening words That are but noisy breath, May grow to clubs and naked swords, To murder and to death. The devil tempts one mother's son To rage against another; So wicked Cain was hurried on Till he had killed his brother. The wise will make their anger cool, At least before 't is night; But in the bosom of a fool It burns till morning light. Pardon, O Lord, our childish rage, Our little brawls remove; That, as we grow to riper age, Our hearts may all be love. --_Isaac Watts_. {346} A SUMMER EVENING How fine has the day been! How bright was the sun! How lovely and joyful the course that he run; Though he rose in a mist when his race he begun, And there follow'd some droppings of rain: But now the fair traveler's come to the West, His rays are all gold, and his beauties are best; He paints the skies gay as he sinks to his rest, And foretells a bright rising again. Just such is the Christian. His course he begins, Like the sun in the mist, when he mourns for his sins, And melts into tears; then he breaks out and shines, And travels his heavenly way: But when he comes nearer to finish his race Like a fine setting sun, he looks richer in grace, And gives a sure hope, at the end of his days, Of rising in brighter array. --_Isaac Watts_. {347}{348} [Illustration] THE PITTI MADONNA By Murillo (1618-1682) "The Pitti Madonna is one of this sweet company, and perhaps the loveliest of them all. Both she and her beautiful boy are full of gentle earnestness, and if they are too simple-minded to realize what is in store for them, they are none the less ready to do the Father's will."--_Hurll_ [End illustration] {349} SUMMER The heats of Summer come hastily on, The fruits are transparent and clear; The buds and the blossoms of April are gone, And the deep colored cherries appear. The blue sky above us is bright and serene, No cloud on its bosom remains; The woods and the fields and the hedges are green, And the haycock smells sweet from the plains. But, hark! from the woodlands what sound do I hear? The voices of pleasure so gay; The merry young haymakers cheerfully bear The heat of the hot summer's day. While some with bright scythe, singing shrill to the tone, The tall grass and buttercups mow, Some spread it with rakes, and by others 't is thrown Into sweet smelling cocks in a row. Then since joy and glee with activity join, This moment to labor I'll rise; While the idle love best in the shade to recline, And waste precious time as it flies. --_Jane Taylor_, {350} [Illustration] Music for "The Star" [End illustration] {351} THE STAR Twinkle, twinkle, little star How I wonder what you are! Up above the world so high, Like a diamond in the sky. When the blazing sun is gone, When he nothing shines upon, Then you show your little light, Twinkle, twinkle, all the night. Then the traveler in the dark Thanks you for your tiny spark. He could not see which way to go, If you did not twinkle so. In the dark blue sky you keep, And often through my curtains peep; For you never shut your eye Till the sun is in the sky. As your bright and tiny spark Lights the traveler in the dark, Though I know not what you are, Twinkle, twinkle, little star. --_Jane Taylor_. {352} THE FLOWER AND THE LADY, ABOUT GETTING UP Pretty flower, tell me why All your leaves do open wide, Every morning, when on high The noble sun begins to ride. This is why, my lady fair, If you would the reason know, For betimes the pleasant air Very cheerfully doth blow. And the birds on every tree Sing a merry, merry tune, And the busy honey bee Comes to suck my sugar soon. This is, then, the reason why I my little leaves undo. Little lady, wake and try If I have not told you true. --_Jane Taylor_. {353} THE FIELD DAISY I'm a pretty little thing, Always coming with the spring. In the meadows green I'm found, Peeping just above the ground; And my stalk is covered flat With a white and yellow hat. Little Mary, when you pass Lightly o'er the tender grass, Skip about, but do not tread On my bright but lowly head; For I always seem to say, "Surely winter's gone away." --_Jane Taylor_. {354} THE LITTLE CHILD I'm a very little child, Only just have learned to speak; So I should be very mild, Very tractable and meek. If my dear mamma were gone, Oh, I think that I should die, When she left me all alone, Such a little thing as I. Now what service can I do, To repay her for her care? For I cannot even sew, Nor make anything I wear. Well, then, I will always try To be very good and mild; Never now be cross or cry, Like a fretful little child. How unkind it is to fret, And my dear mamma to tease, When my lesson I should get, Sitting still upon her knees! Oh, how can I serve her so, Such a good mamma as this? Round her neck my arms I'll throw, And her gentle cheek I'll kiss. Then I'll tell her that I will Try not any more to fret her, And as I grow older still, Try to show I love her better. --_Jane Taylor_. {355}{356} [Illustration] THE "GRANDUCA MADONNA" By Raphael "Around the mighty master came The marvels which his pencil wrought, Those miracles of power, whose fame Is wide as human thought. "There drooped thy more than mortal face, O Mother, beautiful and mild! Enfolding in one dear embrace Thy Saviour and thy Child!" --_John Greenleaf Whittier_ [End illustration] {357} GOING TO BED The moon is up, the sun is gone, Now nothing here he shines upon; The pretty birds are in their nest, The cows are lying down to rest, Or wait, beneath the farmer's shed, To hear the merry milkmaid's tread. The pleasant flowers that opened wide, And smelt so sweet at morning-tide, Fold up their leaves, as if to say, "Good-by, we'll come another day; And now, dear little lady, you Must sleep, as we shall seem to do." Yes,--here's my pretty bed, and I Will kiss mamma, and say "by, by!" So nice and warm, so smooth and white, So comfortable all the night! And when my little prayer is said, How could I cry to go to bed? --_Jane Taylor_. {358} TIME TO GET UP The cock, who soundly sleeps at night, Rises with the morning light; Very loud and shrill he crows; Then the sleeping ploughman knows He must rise and hasten, too, All his morning work to do. And the little lark does fly To the middle of the sky. You may hear his merry tune, In the morning very soon; For he does not like to rest Idly in his downy nest. While the cock is crowing shrill, Leave my little bed I will, And I'll rise to hear the lark, Now it is no longer dark. 'T would be a pity there to stay, When 't is bright and pleasant day. --_Jane Taylor_. {359} THE SNOWDROP Now the spring is coming on, Now the snow and ice are gone, Come, my little snowdrop root, Will you not begin to shoot? Ah! I see your pretty head Peeping on the flower bed, Looking all so green and gay On this fine and pleasant day. For the mild south wind doth blow, And hath melted all the snow, And the sun shines out so warm, You need not fear another storm. So come up, you pretty thing, Just to tell us it is spring, Hanging down your modest head On my pleasant flower bed. --_Jane Taylor_. {360} [Illustration] Music for "Getting Up" [End illustration] {361} GETTING UP Now, my baby, ope your eye, For the sun is in the sky, And he's peeping once again Through the frosty windowpane. Little baby, do not keep Any longer fast asleep. There now, sit in mother's lap, That she may untie your cap; For the little strings have got Twisted into such a knot. Yes, you know you've been at play With the bobbin as your lay. There it comes, now let us see Where your petticoats can be; Oh, they're in the window seat, Folded very smooth and neat; When my baby older grows She shall double up her clothes. Now one pretty little kiss, For dressing you so nice as this. But before we go downstairs, Don't forget to say your prayers, For 't is God who loves to keep Little babies fast asleep. --_Jane Taylor_. {362} A FINE THING Who am I with noble face, Shining in a clear blue place? If to look at me you try, I shall blind your little eye. When my noble face I show, Over yonder mountain blue, All the clouds away do ride, And the dusky night beside. Then the clear wet dews I dry With the look of my bright eye; And the little birds awake, Many a merry tune to make. Cowslips, then, and harebells blue, And lily-cups their leaves undo; For they shut themselves up tight, All the dark and foggy night. Then the busy people go, Some to plow, and some to sow; When I leave, their work is done, Guess if I am not the Sun. --_Jane Taylor_. {363}{364} [Illustration] MADONNA AND CHILD By Georg Papperitz [End illustration] {365} A PRETTY THING Who am I that shines so bright With my pretty yellow light, Peeping through your curtains gray? Tell me, little girl, I pray. When the sun is gone, I rise In the very silent skies; And a cloud or two doth skim Round about my silver rim. All the little stars do seem Hidden by my brighter beam; And among them I do ride, Like a queen in all her pride. Then the reaper goes along, Singing forth a merry song, While I light the shaking leaves And the yellow harvest sheaves. Little girl, consider well, Who this simple tale doth tell; And I think you'll guess it soon, For I only am the Moon. --_Ann Taylor_. {366} THE SHEEP Lazy sheep, pray tell me why In the pleasant fields you lie, Eating grass or daisies white, From the morning till the night? Everything can something do, But what kind of use are you? Nay, my little master, nay, Do not serve me so, I pray. Don't you see the wool that grows On my back to make your clothes? Cold, and very cold you'd be, If you had not wool from me. True, it seems a pleasant thing To nip the daisies in the spring; But many chilly nights I pass On the cold and dewy grass, Or pick a scanty dinner where All the common's brown and bare. Then the farmer comes at last, When the merry spring is past, And cuts my woolly coat away, To warm you in the winter's day. Little master, this is why In the pleasant fields I lie. --_Jane Taylor_. {367}{368} [Illustration] THE WOUNDED LAMB By Von Bremen "How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish."--_The Words of Jesus_ [End illustration] {369} THE COW Thank you, pretty cow, that made Pleasant milk to soak my bread, Every day, and every night, Warm, and fresh, and sweet, and white. Do not chew the hemlock rank, Growing on the weedy bank; But the yellow cowslips eat, They perhaps will make it sweet. Where the purple violet grows, Where the bubbling water flows, Where the grass is fresh and fine, Pretty cow, go there and dine. --_Jane Taylor_. {370} [Illustration] Music for "Going to Bed". [End illustration] {371} GOING TO BED Little baby, lay your head On your pretty cradle-bed; Shut your eye-peeps, now the day And the light are gone away. All the clothes are tucked in tight; Little baby dear, good night! Yes, my darling, well I know How the bitter wind doth blow; And the winter's snow and rain Patter on the window pane. But they cannot come in here, To my little baby dear; For the window shutteth fast, Till the stormy night is past; Or the curtains we may spread Round about her cradle-bed. So, till morning shineth bright, Little baby dear, good night! --_Jane Taylor_. {372} BABY AND MAMMA What a little thing am I! Hardly higher than the table. I can eat, and play, and cry, But to work I am not able. Nothing in the world I know, But mamma will try and show me. Sweet mamma, I love her so, She's so very kind unto me. And she sets me on her knee, Very often, for some kisses. Oh! how good I'll try to be, For such a dear mamma as this is. --_Jane Taylor_. {373}{374} [Illustration] CHILD WITH DOG Sir Joshua Reynolds (1723-1792) [End illustration] {375} THE TEMPEST See the dark vapors cloud the sky, The thunder rumbles round and round; The lightning's flash begins to fly, Big drops of rain bedew the ground: The frightened birds with ruffled wing, Fly through the air and cease to sing. 'T is God who on the tempest rides And with a word directs the storm, 'T is at His nod the wind subsides, Or heaps of heavy vapors form. In fire and cloud He walks the sky, And lets His stores of tempest fly. --_Jane Taylor_. {376} THE VIOLET Down in a green and shady bed A modest violet grew; Its stalk was bent, it hung its head, As if to hide from view. And yet it was a lovely flower, Its colors bright and fair. It might have graced a rosy bower, Instead of hiding there. Yet there it was content to bloom, In modest tints arrayed; And there diffused its sweet perfume, Within the silent shade. Then let me to the valley go, This pretty flower to see, That I may also learn to grow In sweet humility. --_Jane Taylor_. {377}{378} [Illustration] SHEEP By Rosa Bonheur (1822-1899) One of the most famous artists of the world, born at Bordeaux, France, March 22, 1822, died 1899. Her best known pictures are the "Horse Fair" and "Tillage in Nivernais." During the siege of Paris her studio was saved by the special order of the crown prince of Prussia. She received the cross of the Legion of Honor in 1865 [End illustration] {379} MAY DAY SONG April's gone, the king of showers; May is come, the queen of flowers; Give me something, gentles dear, For a blessing on the year. For my garland give, I pray, Words and smiles of cheerful May: Birds of spring, to you we come, Let us pick a little crumb. --_John Keble_. {380} THE LAMB Little lamb, who made thee? Dost thou know who made thee, Gave thee life and bade thee feed By the stream and o'er the mead; Gave thee clothing of delight, Softest clothing, woolly, bright; Gave thee such a tender voice, Making all the vales rejoice? Little lamb, who made thee? Dost thou know who made thee? Little lamb, I'll tell thee; Little lamb, I'll tell thee. He is called by thy name, For He calls Himself a Lamb. He is meek and He is mild, He became a little child. I a child and thou a lamb, We are called by His name. Little lamb, God bless thee. Little lamb, God bless thee. --_William Blake_. {381}{382} [Illustration] THE AGE OF INNOCENCE Sir Joshua Reynolds (1723-1792) [End illustration] {383} SOME MURMUR WHEN THEIR SKY IS CLEAR Some murmur when their sky is clear And wholly bright to view, If one small speck of dark appear In their great heaven of blue. And some with thankful love are filled, If but one streak of light, One ray of God's good mercy gild The darkness of their night. In palaces are hearts that ask, In discontent and pride, Why life is such a dreary task And all good things denied. And hearts in poorest huts admire How love has in their aid, Love that not ever seems to tire, Such rich provision made. --_Archbishop Trench_. {384} LITTLE DROPS OF WATER Little drops of water, Little grains of sand, Make the mighty ocean, And the pleasant land. Then the little minutes, Humble though they be, Make the mighty ages Of eternity. --_Ebenezer Cobham Brewer_. {385} CHRISTMAS HYMNS {386} {387} {388} [Illustration] THE ANNOUNCEMENT TO THE SHEPHERDS By Bernard Plockhorst (1825- ) "And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were sore afraid. And the angel said unto them, 'Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Saviour, which is Christ the Lord. And this is the sign unto you; Ye shall find a babe wrapped in swaddling clothes, and lying in a manger.' "And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,-- 'Glory to God in the highest, And on earth peace among men in whom he is well pleased.'" --_Luke 2:8-14_ {389} CHRISTMAS LULLABY Sleep, baby, sleep. The mother sings: Heaven's angels kneel and fold their wings. Sleep, baby, sleep! With swaths of scented hay Thy bed By Mary's hand at eve was spread. Sleep, baby, sleep! At midnight came the shepherds, they Whom seraphs wakened by the way. Sleep, baby, sleep! And three kings from the East afar, Ere dawn, came, guided by the star. Sleep, baby, sleep! They brought Thee gifts of gold and gems, Pure orient pearls, rich diadems. Sleep, baby, sleep! But Thou who liest slumbering there, Art King of kings, earth, ocean, air. Sleep, baby, sleep! Sleep, baby, sleep. The shepherds sing: Through heaven, through earth, hosannas ring. Sleep, baby, sleep! --_John Addington Symonds_. {390} THE STAR They followed the star the whole night through; As it moved with the midnight, they moved, too; And cared not whither it led, nor knew, Till Christmas day in the morning. We have followed the star a whole long year, And watched it beckon, now faint, now clear, And now it stands still as we draw near To Christmas day in the morning. And just as the wise men did of old, In the hush of the winter's dawning, cold, We come to the stable, and we behold The Child on the Christmas morning. And just as the wise men deemed it meet To offer Him gold and perfumes sweet, We would lay our gifts at His holy feet, Our gifts on Christmas morning. O Babe, once laid in the oxen's bed, With never a pillow for Thy head, Now throned in the highest heaven instead, O Lord of the Christmas morning! Because we have known and have loved Thy star And have followed it long and have followed it far From the land where the shadows and darkness are To find Thee on Christmas morning,-- Accept the gifts we dare to bring, Though worthless and poor the offering, And help our souls to rise and sing On Christmas day in the morning. {391}{392} [Illustration] MADONNA AND CHILD By Sichel "All my heart this night rejoices As I hear, far and near, Sweetest angel voices: 'Christ is born!' their choirs are singing, Till the air everywhere Now with joy is ringing." --_Paul Gerhardt_ [End illustration] {393} A CHRISTMAS CAROL What sweeter music can we bring, Than a carol for to sing The birth of this our heavenly King? Awake the voice! A wake the string! Heart, ear, and eye, and everything Awake! the while the active finger Runs divisions with the singer. Dark and dull night, fly hence away, And give the honor to this day, That sees December turned to May. If we may ask the reason, say The why, and wherefore all things here Seem like the springtime of the year? Why does the chilling winter's morn Smile like a field beset with corn? Or smell like to a mead new shorn, Thus on the sudden? Come and see The cause why things thus fragrant be: 'Tis He is born, whose quickening birth Gives light and luster, public mirth, To heaven and the under earth. {394} THE GUIDING STAR As with gladness men of old Did the guiding star behold, As with joy they hailed its light, Leading onward, beaming bright; So, most gracious Lord, may we Evermore be led by Thee. As with joyful steps they sped To that lowly manger bed, There to bend the knee before Him whom heaven and earth adore; So may we with willing feet Ever seek the mercy seat. As they offered gifts most rare At that manger rude and bare; So may we with holy joy, Pure and free from sin's alloy, All our costliest treasures bring, Christ, to Thee, our heavenly King. --_William C. Dix_. {395}{396} [Illustration] THE HOLY NIGHT By Correggio (1493-1534) Antonio Allegri Correggio, named from the Italian town in which he was born "We sate among the stalls at Bethlehem; The dumb kine from their fodder turning there, Softened their horned faces To almost human gazes Toward the newly born. The simple shepherds from the starlit brooks Brought visionary looks, As yet in their astonied hearing, rung The strange, sweet angel tongue; The Magi from the East in sandals worn Knelt reverent, sweeping round With long pale beards, their gifts upon the ground, The incense, myrrh, and gold, These baby hands are impotent to hold; So let all earthlies and celestials wait Upon thy royal state: Sleep, O my kingly One!" --_Elizabeth Barrett Browning_ [End illustration] {397} A CHRISTMAS CAROL God rest ye, merry gentlemen; let nothing you dismay, For Jesus Christ, our Saviour, was born on Christmas day. The dawn rose red o'er Bethlehem, the stars shone through the gray, When Jesus Christ, our Saviour, was born on Christmas day. God rest ye, little children; let nothing you affright, For Jesus Christ, your Saviour, was born this happy night; Along the hills of Galilee the white flocks sleeping lay, When Christ, the child of Nazareth, was born on Christmas day. God rest ye, all good Christians; upon this blessed morn, The Lord of all good Christians was of a woman born: Now all your sorrows He doth heal, your sins He takes away; For Jesus Christ, our Saviour, was born on Christmas day. --_Dinah Maria Mulock_. {398} HAIL THE NIGHT! ALL HAIL THE MORN! Hail the night! All hail the morn! When the Prince of Peace was born; When, amid the watchful fold, Tidings good the angel told. Now our solemn chant we raise Duly to the Saviour's praise; Now with carol hymns we bless Christ the Lord, our Righteousness. While resounds the joyful cry, "Glory be to God on high, Peace on earth, good-will to men!" Gladly we respond "amen!" --_Old German Carol_. {399}{400} [Illustration] THE NATIVITY "Some say that ever 'gainst that season comes, Wherein our Saviour's birth is celebrated, The bird of dawning singeth all night long; And then, they say, no spirit can walk abroad; The nights are wholesome; then no planets strike; No fairy takes, nor witch hath power to charm; So hallowed and so gracious is the time." --_Shakespeare_. [End illustration] {401} THE CHRISTMAS TREE There's a wonderful tree, a wonderful tree, The happy children rejoice to see, Spreading its branches year by year, It comes from the forest to flourish here; Oh! this beautiful tree, with its branches wide, Is always blooming at Christmas-tide. 'T is not alone in the summer's sheen Its boughs are broad and its leaves are green, It blooms for us when the wild winds blow, And earth is white with feathery snow: And this wonderful tree with its branches wide, Bears many a gift for the Christmas-tide. 'T is all alight with its tapers' glow, That flash on the shining eyes below, And the strange sweet fruit on each laden bough Is all to be plucked by the gatherers now. Oh! this wonderful tree, with its branches wide, We hail it with joy at the Christmas-tide. And a voice is telling, its boughs among, Of the shepherds' watch and angels' song; Of a holy babe in a manger low, The beautiful story of long ago, When a radiant star threw its beams so wide To herald the earliest Christmas-tide. Then spread thy branches, wonderful tree, And bring some dainty gift to me, And fill my heart with a burning love To Him who came from His home above-- From His beautiful home with the glorified, To give us the joys of the Christmas-tide. {402} A CHRISTMAS CAROL It chanced upon the merry, merry Christmas eve I went sighing past the church, across the moorland dreary,-- "Oh! never sin and want and woe this earth will leave, And the bells but mock the wailing round, they sing so cheery. How long, O Lord, how long, before Thou come again? Still in cellar, and in garret, and on moorland dreary, The orphans moan, and widows weep, and poor men toil in vain, Till the earth is sick of hope deferred, though Christmas bells be cheery." Then arose a joyous clamor from the wild fowl on the mere, Beneath the stars, across the snow, like clear bells ringing, And a voice within cried, "Listen! Christmas carols even here! Though thou be dumb, yet o'er their work the stars and snows are singing. Blind! I live, I love, I reign; and all the nations through With the thunder of my judgments even now are ringing; Do thou fulfill thy work, but as yon wild fowl do, Thou wilt heed no less the wailing yet hear through it angels' singing." --_Charles Kingsley_. {403}{404} [Illustration] THE HOLY FAMILY By Carl Mueller "Ah, dearest Jesus, holy Child, Make Thee a bed, soft, undefiled, Within my heart that it may be, A quiet chamber kept for Thee. "My heart for very joy doth leap, My lips no more can silence keep; I, too, must sing with joyful tongue That sweetest ancient cradle song." --_Martin Luther_ [End illustration] {405} SONG OF THE ANGELS While shepherds watched their flocks by night, All seated on the ground, The angel of the Lord came down; And glory shone around. "Fear not," said he, for mighty dread Had seized their troubled minds; "Glad tidings of great joy I bring To you and all mankind. "To you, in David's town, this day, Is born of David's line, The Saviour, who is Christ the Lord; And this shall be the sign: "The heavenly babe you there shall find To human view displayed, All meanly wrapped in swathing bands And in a manger laid." Thus spoke the seraph, and forthwith Appeared a shining throng Of angels, praising God, and thus Addressed their joyful song: "All glory be to God on high, And to the earth be peace; Good-will henceforth from heaven to men Begin, and never cease." --_Ancient Christmas Song_. {406} CAROL, SWEETLY CAROL Carol, sweetly carol, A Saviour born to-day; Bear the joyful tidings, Oh, bear them far away! Carol, sweetly carol, Till earth's remotest bound Shall hear the mighty chorus, And echo back the sound. CHORUS. Carol, sweetly carol, Carol sweetly to-day; Bear the joyful tidings, Oh, bear them far away. Carol, sweetly carol, As when the angel throng, O'er the vales of Judah, Awoke the heavenly song: Carol, sweetly carol, Good will, and peace, and love, Glory in the highest To God who reigns above. Carol, sweetly carol, The happy Christmas time: Hark! the bells are pealing Their merry, merry chime: Carol, sweetly carol, Ye shining ones above, Sing in loudest numbers, Oh, sing redeeming love! {407} {408} [Illustration] THE COMING OF THE MAGI "'What means this glory round our feet,' The Magi mused, 'more bright than morn?' And voices chanted, clear and sweet, 'To-day the Prince of Peace is born.'" --_James Russell Lowell_ "Lo! star-led chiefs Assyrian odors bring, And bending Magi seek their Infant King." --_Heber_ [End illustration] {409} CRADLE HYMN Away in a manger, no crib for a bed, The little Lord Jesus laid down His head. The stars in the bright sky looked down where He lay-- The little Lord Jesus asleep on the hay. The cattle are lowing, the baby awakes, But little Lord Jesus, no crying He makes. I love Thee, Lord Jesus, look down from the sky, And stay by my cradle till morning is nigh. --_Martin Luther_. {410} [Illustration] Music for "Cradle Hymn". [End illustration] {411} CRADLE HYMN Hush, my dear, lie still and slumber; Holy angels guard thy bed; Heav'nly blessings without number Gently falling on thy head. Sleep, my babe, thy food and raiment, House and home, thy friends provide; All without thy care or payment, All thy wants are well supplied. How much better thou'rt attended Than the Son of God could be, When from heaven he descended, And became a child like thee. Soft and easy is thy cradle; Coarse and hard thy Saviour lay, When his birthplace was a stable, And his softest bed was hay. --_Isaac Watts_. {412} CHORUS We see Him come, and know Him ours, Who, with His sunshine and His showers, Turns all the patient ground to flowers. The Darling of the world is come, And fit it is we find a room To welcome Him. The nobler part Of all the house here, is the heart, Which we will give Him; and bequeath This holly, and this ivy wreath, To do Him honor, who's our King, And Lord of all this reveling. --_Robert Herrick_. {413}{414} [Illustration] THE ADORATION OF THE CHILDREN Gherado delle Notte "O come, all ye faithful, joyfully triumphant, To Bethlehem hasten now with glad accord, Lo! in a manger lies the King of angels; O come, let us adore Him, Christ the Lord" [End illustration] {415} ONCE IN ROYAL DAVID'S CITY Once in royal David's city, Stood a lowly cattle shed, Where a mother hid her baby In a manger for his bed; Mary was that mother mild, Jesus Christ her little child. He came down to earth from heaven, Who is God and Lord of all, And His shelter was a stable, And His cradle was a stall: With the poor, and mean, and lowly, Lived on earth our Saviour holy. And thro' all His wondrous childhood, He would honor and obey, Love and watch the lowly maiden In whose gentle arms He lay; Christian children all must be Mild, obedient, good as He. For He is our childhood's pattern, Day by day like us He grew, He was little, weak and helpless, Tears and smiles like us He knew: And He feeleth for our sadness, And He shareth in our gladness. And our eyes at last shall see Him, Through His own redeeming love, For that Child so dear and gentle Is our Lord in heaven above: {416} And He leads His children on To the place where He is gone. Not in that poor lowly stable, With the oxen standing by, We shall see Him; but in heaven, Set at God's right hand on high; When like stars His children crowned All in white shall wait around. --_Mrs. C. F. Alexander_. {417}{418} [Illustration] MADONNA AND CHILD "Thou didst leave Thy throne and Thy kingly crown When Thou camest to earth for me; But in Bethlehem's home there was found no room For Thy holy nativity. O come to my heart, Lord Jesus, There is room in my heart for Thee." --_Emily Elizabeth Elliott_. [End illustration] {419} CALM ON THE LISTENING EAR OF NIGHT Calm on the listening ear of night Come heaven's melodious strains, Where wild Judea stretches far Her silver-mantled plains; Celestial choirs from courts above Shed sacred glories there; And angels with their sparkling lyres Make music on the air. The answering hills of Palestine Send back the glad reply, And greet from all their holy heights The Dayspring from on high. O'er the blue depths of Galilee There comes a holier calm; And Sharon waves in solemn praise, Her silent groves of palm. "Glory to God!" the lofty strain The realm of ether fills; How sweeps the song of solemn joy O'er Judah's sacred hills. "Glory to God!" the sounding skies Loud with their anthems ring: "Peace on the earth; good will to men, From heaven's eternal King." Light on thy hills, Jerusalem! The Saviour now is born! More bright on Bethlehem's joyous plains Breaks the first Christmas morn; {420} And brighter on Moriah's brow, Crowned with her temple-spires, Which first proclaim the newborn light, Clothed with its orient fires. This day shall Christian tongues be mute, And Christian hearts be cold? O catch the anthem that from heaven O'er Judah's mountains rolled! When nightly burst from seraph-harps The high and solemn lay,-- "Glory to God; on earth be peace; Salvation comes to-day!" --_Edmund Hamilton Sears_. {421} HYMNS AND POEMS FOR THE TWILIGHT HOUR {422} {423} READY FOR BED Hark! the clock strikes from the steeple; Now good-night to all good people; Bed is ready to receive us; Yet you say, "Oh, do not leave us!" Thank you, friends, but we must hurry, Else our dear old nurse will worry. Good-bye, father; good-bye, mother; Come now, baby; come now, brother: By your sisters three attended, All must go, for play is ended.-- Early go, if wise and wealthy We would be, and also healthy. So good-night to all good people! Hark! from yet another steeple, One, two, three, four, five, six, seven: Now to bed, and bless you, Heaven. Good advice comes from the steeple: So good-night to all good people! --_Ida Fay_. {424} BABY'S BOAT Baby's in the boat, Rocking to and fro; Tautest craft afloat,-- Baby's watch below. Snowy sails are set: Little lullabies, Hush the pretty pet, Close the laughing eyes. Storms can never harm; Mother watches near: Oh! her loving arm Knows the way to steer. Quiet now, at last, Till the morning beams; Baby's anchored fast In the port of dreams. --_George Cooper_. {425}{426} [Illustration] THE ADORATION OF THE ANGELS By William Adolph Bouguereau (1825-1905) "Angels from the realms of glory, Wing your flight o'er all the earth, Ye who sang creation's story, Now proclaim Messiah's birth; Come and worship, Worship Christ, the newborn King." --_James Montgomery_ [End illustration] {427} LITTLE VOICES What says the little brook? "I am but a little brook; Yet on me The stars as brightly gleam As on the mighty stream; I sparkle on my way To the sea." What says the little ray? "I am but a little ray, Sent to earth By the sun so great and bright, Giving food and heat and light; Yet I gladden every spot The palace and the cot Hail my birth." What says the little flower? "I am but a little flower At your feet; Yet on the path you tread, Some joy and grace I shed; So I am happy too For the little I can do When we meet." What says the little lamb? "I am but a little lamb Soft and mild; Yet in the meadows sweet I ramble and I bleat; {428} And soon my wool will grow, To clothe you with, you know, Darling child." What says the little bird? "I am but a little bird With my song; Come, hear me singing now, As I hop from bough to bough; For I cheer the old and sad With my voice, and I am glad All day long," What says the little child? "I am but a little child Fond of play; Yet in my heart, I know The grace of God will grow, If I try to do His will, And His law of love fulfill, And obey." {429} THE TWILIGHT FALLS, THE NIGHT IS NEAR The twilight falls, the night is near. I fold my work away, And kneel to One who bends to hear The story of the day. The old, old story; yet I kneel To tell it at Thy call, And cares grow lighter as I feel That Jesus knows them all. Thou knowest all: I lean my head; My weary eyelids close; Content and glad awhile to tread This path, since Jesus knows. And He has loved me: all my heart With answering love is stirred, And every anguished pain and smart Finds healing in the word. So here I lay me down to rest, As nightly shadows fall, And lean confiding on His breast Who knows and pities all. {430} SAVIOUR, BREATHE AN EVENING BLESSING Saviour, breathe an evening blessing Ere repose our spirits seal; Sin and want we come confessing, Thou canst bless, and Thou canst heal. Though destruction walk around us, Though the arrow past us fly, Angel-guards from Thee surround us, We are safe if Thou art nigh. Though the night be dark and dreary, Darkness cannot hide from Thee; Thou art He who, never weary, Watchest where Thy people be. --_James Edmeston_. {431}{432} [Illustration] THE MADONNA OF THE HARPIES By Andrea del Sarto (1487-1583) One of the most famous painters of the Florentine school. He lived and worked in his native city of Florence except for a sojourn at Paris, where he was invited by Francis I. This picture is called the "Madonna of the Harpies" because of the strange figures of harpies in the border, not shown in this reproduction [End illustration] {433} SUMMER RAIN The mountain streams are silent, Or whisper faint and low; The earth is grateful to the dews For moisture which the clouds refuse; Blow, west wind, blow! And fall, O gentle rain! Awake the music of the bowers, Unfold the beauty of the flowers; The cornfields long to hear thy voice, And woods and orchards will rejoice To see thee, gentle rain! It comes! The gushing wealth descends! Hark! how it patters on the leaves! Hark! how it drops from cottage eaves! The pastures and the clouds are friends. Drop gently, gentle rain! The fainting cornstalk lifts its head, The grass grows greener at thy tread, The woods are musical again; And from the hillside springing, Down comes the torrent singing, With grateful nature in accord, A full-voiced anthem to the Lord, To thank Him for the rain. {434} THE GLORIOUS HEAVENS The spacious firmament on high, With all the blue ethereal sky, And spangled heavens, a shining frame, Their great Original proclaim. Th' unwearied sun, from day to day, Does his Creator's power display, And publishes to every land The work of an almighty hand. Soon as the evening shades prevail The moon takes up the wondrous tale, And nightly to the listening earth Repeats the story of her birth; Whilst all the stars that round her burn, And all the planets in their turn, Confirm the tidings as they roll, And spread the truth from pole to pole. What though in solemn silence all Move round the dark terrestrial ball? What though nor real voice nor sound Amidst the radiant orbs be found? In reason's ear they all rejoice, And utter forth a glorious voice, Forever singing as they shine, "The hand that made us is divine." --_Addison_. _Adapted from the nineteenth Psalm_. {435}{436} [Illustration] JESUS AND JOHN By Murillo (1618-1682) [End illustration] {437} TWILIGHT The twilight is sad and cloudy, The wind blows wild and free, And like the wings of sea-birds Flash the white caps of the sea. But in the fisherman's cottage There shines a sudden light; And a little face at the window Peers out into the night. Close, close it is pressed to the window, As if those childish eyes Were looking into the darkness To see some form arise. And a woman's waving shadow Is passing to and fro, Now rising to the ceiling, Now bowing and bending low. What tale do the roaring ocean, And the night wind, bleak and wild, As they beat at the crazy casement, Tell to that little child? And why do the roaring ocean, And the night wind, wild and bleak, As they beat at the heart of the mother, Drive the color from her cheek? --_Henry Wadsworth Longfellow_. By permission of Houghton, Mifflin & Co. {438} THE PEBBLE AND THE ACORN "I am a Pebble and yield to none!" Were the swelling words of a tiny stone; "Nor change nor season can alter me: I am abiding while ages flee. The pelting hail and the drizzling rain Have tried to soften me long in vain; And the tender dew has sought to melt Or to touch my heart,--but it was not felt. "None can tell of the Pebble's birth; For I am as old as the solid earth. The children of men arise and pass Out of the world like blades of grass; And many a foot on me has trod That's gone from sight and under the sod! I am a Pebble! but who art thou, Rattling along from the restless bough?" The Acorn was shocked at this rude salute, And lay for a moment abashed and mute; And she felt for a while perplexed to know How to answer a thing so low. But to give reproof of nobler sort Than the angry look or the keen retort, At length she said, in a gentle tone, "Since it has happened that I am thrown "From the lighter element, where I grew, Down to another so hard and new, {439} And beside a personage so august, Abashed I will cover my head with dust, And quickly retire from the sight of one Whom time nor season, nor storm nor sun, Nor the gentler dew, nor the grinding wheel, Has ever subdued or made to feel." And soon in the earth she sunk away From the comfortless spot where the Pebble lay; But it was not long ere the soil was broke By the peering head of an ancient oak; And as it arose, and its branches spread, The Pebble looked up, and, wondering, said,-- "A modest acorn never to tell What was enclosed in her simple shell-- "That the pride of the forest was thus shut up Within the space of her little cup! And meekly to sink in the darksome earth To prove that nothing could hide her worth. And, O, how many will tread on me To come and admire that beautiful tree, Whose head is towering toward the sky, Above such a worthless thing as I! "Useless and vain, a cumberer here, I have been idling from year to year; But never from this shall a vaunting word From the humble Pebble again be heard, Till something without me, or within, Can show the purpose for which I've been!" The Pebble could not its vow forget And it lies there wrapped in silence yet. --_Gould_. {440} A PSALM OF LIFE Tell me not, in mournful numbers, Life is but an empty dream! For the soul is dead that slumbers, And things are not what they seem. Life is real! Life is earnest! And the grave is not its goal; "Dust thou art, to dust returnest," Was not spoken of the soul. Not enjoyment, and not sorrow, Is our destined end or way; But to act, that each to-morrow Find us farther than to-day. Art is long and Time is fleeting, And our hearts, though stout and brave, Still, like muffled drums, are beating Funeral marches to the grave. In the world's broad field of battle, In the bivouac of Life, Be not like dumb, driven cattle! Be a hero in the strife! Trust no Future, howe'er pleasant! Let the dead Past bury its dead! Act,--act in the living Present! Heart within, and God o'erhead! {441} Lives of great men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sands of time;-- Footprints, that perhaps another, Sailing o'er life's solemn main, A forlorn and shipwrecked brother, Seeing, shall take heart again. Let us, then, be up and doing, With a heart for any fate; Still achieving, still pursuing, Learn to labor and to wait. --_Henry Wadsworth Longfellow_. By permission of Houghton. Mifflin & Co. {442} WHILE THEE I SEEK, PROTECTING POWER While Thee I seek, protecting Power, Be my vain wishes stilled; And may this consecrated hour With better hopes be filled. Thy love the power of thought bestowed, To Thee my thoughts would soar, Thy mercy o'er my life has flowed, That mercy I adore. In each event of life, how clear Thy ruling hand I see; Each blessing to my soul more dear, Because conferred by Thee. In every joy that crowns my days, In every pain I bear, My heart shall find delight in praise, Or seek relief in prayer. When gladness wings my favored hour, Thy love my thoughts shall fill; Resigned, when storms of sorrow lower, My soul shall meet Thy will. My lifted eye, without a tear, The lowering storm shall see; My steadfast heart shall know no fear, That heart will rest on Thee. --_Helen Maria Williams_. {443}{444} [Illustration] MADONNA DELLA TENDA By Raphael (1483-1520) "Think ye the notes of holy song On Milton's tuneful ear have died? Think ye that Raphael's angel throng Has vanished from his side? "Oh, no!--We live our life again; Or warmly touched, or coldly dim, The pictures of the Past remain,-- Man's works shall follow him!" --_John Greenleaf Whittier_. [End illustration] {445} OFT IN THE STILLY NIGHT Oft in the stilly night, Ere slumber's chain has bound me, Fond memory brings the light Of other days around me; The smiles, the tears, Of boyhood's years, The words of love then spoken, The eyes that shone, Now dimmed and gone, The cheerful hearts now broken! Thus in the stilly night Ere slumber's chain has bound me, Sad memory brings the light Of other days around me. When I remember all The friends, so link'd together, I've seen around me fall, Like leaves in wintry weather; I feel like one Who treads alone, Some banquet hall deserted, Whose lights are fled, Whose garlands dead, And all but he departed. Thus in the stilly night, Ere slumber's chain has bound me, Sad memory brings the light Of other days around me. --_Thomas Moore_. {446} THE BRIDGE I stood on the bridge at midnight, As the clocks were striking the hour, And the moon rose o'er the city, Behind the dark church tower. I saw her bright reflection In the waters under me, Like a golden goblet falling And sinking into the sea. And far in the hazy distance Of that lovely night in June, The blaze of the flaming furnace Gleamed redder than the moon. Among the long, black rafters The wavering shadows lay, And the current that came from the ocean Seemed to lift and bear them away; As, sweeping and eddying through them, Rose the belated tide, And, streaming into the moonlight, The seaweed floated wide. And like those waters rushing Among the wooden piers, A flood of thoughts came o'er me That filled my eyes with tears. How often, O how often, In the days that had gone by, I had stood on that bridge at midnight And gazed on that wave and sky! {447} How often, O how often, I had wished that the ebbing tide Would bear me away on its bosom O'er the ocean wild and wide! For my heart was hot and restless, And my life was full of care, And the burden laid upon me Seemed greater than I could bear. But now it has fallen from me, It is buried in the sea; And only the sorrow of others Throws its shadow over me. Yet whenever I cross the river On its bridge with wooden piers, Like the odor of brine from the ocean Comes the thought of other years. And I think how many thousands Of care encumbered men, Each bearing his burden of sorrow, Have crossed the bridge since then. I see the long procession Still passing to and fro, The young heart hot and restless, And the old subdued and slow! And forever and forever, As long as the river flows, As long as the heart has passions, As long as life has woes; The moon and its broken reflection And its shadows shall appear As the symbol of love in heaven, And its wavering image here. --_Henry Wadsworth Longfellow_. By permission of Houghton, Mifflin & Co. {448} KINDNESS A little word in kindness spoken, A motion or a tear, Has often healed the heart that's broken, And made a friend sincere. A word--a look--has crushed to earth Full many a budding flower, Which, had a smile but owned its birth, Would bless life's darkest hour. Then deem it not an idle thing A pleasant word to speak; The face you wear, the thoughts you bring, A heart may heal or break. --_Colesworthy_. {449}{450} [Illustration] MADONNA By Murillo (1618-1682) "Bright angels are around thee, They that have served thee from thy birth are there; Their hands with stars have crowned thee; Thou, peerless Queen of Air, As sandals to thy feet the silver moon doth wear." --_Henry Wadsworth Longfellow_. [End illustration] {451} PERSEVERANCE A swallow in the spring Came to our granary, and 'neath the eaves Essayed to make her nest, and there did bring Wet earth, and straw, and leaves. Day after day she toiled With patient art; but ere her work was crowned Some sad mishap the tiny fabric spoiled And dashed it to the ground. She found the ruin wrought; Yet not cast down, forth from her place she flew And with her mate fresh earth and grasses brought And built her nest anew. But scarcely had she placed The last soft feather on its ample floor, When wicked hands, or chance, again laid waste, And wrought the ruin o'er. But still her heart she kept And toiled again; and, last night hearing calls, I looked, and lo! three little swallows slept Within the earth-made walls. What trust is here, O man! Hath Hope been smitten in its early dawn? Have clouds o'ercast thy purpose, trust, or plan? Have faith, and struggle on! {452} THE LIGHT OF STARS The night is come, but not too soon; And sinking silently, All silently, the little moon Drops down behind the sky. There is no light in earth or heaven, But the cold light of stars; And the first watch of night is given To the red planet Mars. Is it the tender star of love? The star of love and dreams? O no! from that blue tent above A hero's armor gleams. And earnest thoughts within me rise, When I behold afar, Suspended in the evening skies The shield of that red star. O star of strength! I see thee stand And smile upon my pain; Thou beckonest with thy mailed hand, And I am strong again. Within my breast there is no light, But the cold light of stars; I give the first watch of the night To the red planet Mars. {453} The star of the unconquered will. He rises in my breast Serene, and resolute, and still. And calm, and self-possessed. And thou, too, whosoe'er thou art That readest this brief psalm, As one by one thy hopes depart, Be resolute and calm. O fear not in a world like this, And thou shalt know ere long, Know how sublime a thing it is To suffer and be strong. --_Henry Wadsworth Longfellow_. By permission of Houghton, Mifflin & CD. {454} WE ARE SEVEN I met a little cottage girl; She was eight years old she said; Her hair was thick with many a curl That clustered round her head. She had a rustic woodland air, And she was wildly clad; Her eyes were fair, and very fair, --Her beauty made me glad. "Sisters and brothers, little maid, How many may you be?" "How many? Seven in all," she said, And wondering looked at me. "And who are they? I pray you tell." She answered, "Seven are we; And two of us at Conway dwell And two are gone to sea. "Two of us in the churchyard lie, My sister and my brother; And in the churchyard cottage, I Dwell near them with my mother." "You say that two at Conway dwell And two are gone to sea, Yet ye are seven! I pray you tell, Sweet maid, how this may be." {455} Then did the little maid reply, "Seven boys and girls are we; Two of us in the churchyard lie Beneath the churchyard tree." "You run about, my little maid, Your limbs they are alive; If two are in the churchyard laid, Then ye are only five." "Their graves are green, they may be seen," The little maid replied, "Twelve steps or more from my mother's door, And they are side by side. "My stockings there I often knit, My kerchiefs there I hem; And there upon the ground I sit And sing a song to them. "And often after sunset, sir, When it is light and fair, I take my little porringer And eat my supper there. "The first that died was sister Jane; In bed she moaning lay Till God released her from her pain; And then she went away. "So in the churchyard she was laid; And, when the grass was dry, Together round her grave we played, My brother John and 1. "And when the ground was white with snow, And I could run and slide, My brother John was forced to go, And he lies by her side." {456} "How many are you then," said I, "If there are two in heaven?" Quick was the little maid's reply, "O master! We are seven." "But they are dead: those two are dead; Their spirits are in heaven!" 'T was throwing words away; for still The little maid would have her will, And said, "Nay, we are seven!" --_William Wordsworth_. {457}{458} [Illustration] JESUS IN THE TEMPLE By William Holman Hunt (1827-1910) One of the famous English school of so called pre-Raphaelite painters. This picture, "Jesus in the Temple," is one of his most celebrated paintings [End illustration] {459} CHILDREN Come to me, O ye children! For I hear you at your play, And the questions that perplexed me Have vanished quite away. Ye open the eastern windows, That look toward the sun, Where thoughts are singing swallows And the brooks of morning run. In your hearts are the birds and the sunshine, In your thoughts the brooklet's flow, But in mine is the wind of autumn And the first fall of the snow. Ah! what would the world be to us If the children were no more? We should dread the desert behind us Worse than the dark before. What the leaves are to the forest, With light and air for food, Ere their sweet and tender juices Have been hardened into wood,-- That to the world are children; Through them it feels the glow Of a brighter and sunnier climate Than reaches the trunks below. {460} Come to me, O ye children! And whisper in my ear What the birds and the winds are singing In your sunny atmosphere. For what are all our contrivings, And the wisdom of our books, When compared with your caresses, And the gladness of your looks? Ye are better than all the ballads That ever were sung or said; For ye are living poems, And all the rest are dead. --_Henry Wadsworth Longfellow_. By permission of Houghton. Mifflin & Co. {461} ONE BY ONE One by one the sands are flowing, One by one the moments fall; Some are coming, some are going; Do not strive to grasp them all. One by one thy duties wait thee, Let thy whole strength go to each; Let no future dreams elate thee, Learn thou first what these can teach. One by one (bright gifts from heaven) Joys are sent thee here below; Take them readily when given,-- Ready, too, to let them go. One by one thy griefs shall meet thee, Do not fear an armed band; One will fade as others greet thee-- Shadows passing through the land. Do not look at life's long sorrow; See how small each moment's pain; God will help thee for to-morrow; So each day begin again. Every hour, that fleets so slowly, Has its task to do or bear; Luminous the crown and holy, When each gem is set with care. {462} Do not linger with regretting, Or for passing hours despond; Nor, the daily toil forgetting, Look too eagerly beyond. Hours are golden links, God's token, Reaching heaven; but one by one Take them, lest the chain be broken, Ere the pilgrimage be done. --_Adelaide Ann Procter_. {463} TO-DAY AND TO-MORROW If Fortune, with a smiling face, Strew roses in our way, When shall we stoop to pick them up?-- To-day, my friend, to-day. But should she frown with face of care And talk of coming sorrow, When shall we grieve, if grieve we must?-- To-morrow, friend, to-morrow. If those who've wronged us own their faults And kindly pity pray, When shall we listen and forgive?-- To-day, my friend, to-day. But if stern Justice urge rebuke, And warmth from memory borrow, When shall we chide, if chide we dare?-- To-morrow, friend, to-morrow. For virtuous acts and harmless joys The minutes will not stay; We've always time to welcome them To-day, my friend, to-day. But care, resentment, angry words, And unavailing sorrow, Come far too soon, if they appear To-morrow, friend, to-morrow. {464} STILL WITH THEE Still, still with Thee, my God, I would desire to be, By day, by night, at home, abroad, I would be still with Thee. With Thee when dawn comes in, And calls me back to care, Each day returning to begin With Thee, my God, in prayer. With Thee amid the crowd That throngs the busy mart, To hear Thy voice, 'mid clamor loud, Speak softly to my heart. With Thee when day is done, And evening calms the mind; The setting, as the rising, sun With Thee my heart would find. With Thee when darkness brings The signal of repose, Calm in the shadow of Thy wings Mine eyelids I would close. With Thee, in Thee, by faith Abiding I would be; By day, by night, in life, in death, I would be still with Thee. --_James Drummond Burns_. {465}{466} [Illustration] THE LIGHT OF THE WORLD By William Holman Hunt (1827-1910) The original of this famous picture is owned by Keble College, Oxford, and is hung in a small room adjoining the chapel. "The legend beneath it is the beautiful verse--'Behold I stand at the door and knock. If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.' REV. iii. 26. On the left-hand side of the picture is seen this door of the human soul. It is fast barred; its bars and nails are rusty; it is knitted and bound to its stanchions by creeping tendrils of ivy, shewing that it has never been opened. A bat hovers about it; its threshold is overgrown with brambles, nettles, and fruitless corn,--the wild grass, 'whereof the mower filleth not his hand, nor he that bindeth the sheaves his bosom.' Christ approaches it in the night-time,--Christ, in his everlasting offices, of Prophet, Priest, and King. He wears the white robe, representing the power of the Spirit upon him; the jeweled robe and breastplate, representing the sacerdotal investiture; the rayed crown of gold, inwoven with the crown of thorns; not dead thorns, but now bearing soft leaves, for the healing of the nations. "Now, when Christ enters any human heart, he bears with him a twofold light: first, the light of conscience, which displays past sin, and afterwards the light of peace, the hope of salvation. The lantern, carried in Christ's left hand, is this light of conscience. Its fire is red and fierce; it falls only on the closed door, on the weeds which encumber it, and on an apple shaken from one of the trees of the orchard, thus marking that the entire awakening of the conscience is not merely to committed, but to hereditary guilt. "The light is suspended by a chain wrapt about the wrist of the figure, shewing that the light which reveals sin appears to the sinner also to chain the hand of Christ. The light which proceeds from the head of the figure, on the contrary, is that of the hope of salvation; it springs from the crown of thorns, and, though itself sad, subdued, and full of softness, is yet so powerful that it entirely melts into the glow of it the forms of the leaves and boughs, which it crosses, shewing that every earthly object must be hidden by this light, where its sphere extends."--_Ruskin, "Arrows of the Chace._" [End illustration] {467} LEAD, KINDLY LIGHT Lead, kindly Light, amid th' encircling gloom, Lead Thou me on; The night is dark and I am far from home, Lead Thou me on; Keep Thou my feet; I do not ask to see The distant scene; one step enough for me. I was not ever thus, nor prayed that Thou Should'st lead me on; I loved to choose and see my path, but now Lead Thou me on! I loved the garish day, and spite of fears Pride ruled my will; remember not past years. So long Thy power has blest me, sure it still Will lead me on O'er moor and fen, o'er crag and torrent, till The night is gone, And with the morn those angel faces smile Which I have loved long since, and lost awhile! --_John Henry Newman_. {469} NOW THE DAY IS OVER Now the day is over, Night is drawing nigh, Shadows of the evening Steal along the sky. Now the darkness gathers, Stars begin to peep; Birds and beasts and flowers Soon will be asleep. Jesus, give the weary Calm and sweet repose: With Thy tenderest blessing May our eyelids close. Grant to little children Visions bright of Thee; Guard the sailors tossing On the deep blue sea. Comfort every sufferer Watching late in pain; Those who plan some evil From their sin restrain. Through the long night watches May Thine angels spread Their white wings above me, Watching round my bed. When the morning wakens, Then may I arise, Pure, and fresh, and sinless In Thy holy eyes. --_S. Baring-Gould_. {469}{470} [Illustration] THE LITTLE MOTHER By Ferruzzi [End illustration] {471} A FAREWELL My fairest child, I have no song to give you, No lark could pipe to skies so dull and gray, Yet ere we part, one lesson I can leave you, For every day. Be good, sweet child, and let who will be clever; Do noble things, not dream them all day long, And make life, death, and that vast forever, One grand, sweet song. --_Charles Kingsley_. {472} GOOD NIGHT AND GOOD MORNING A fair little girl sat under a tree Sewing as long as her eyes could see; Then smoothed her work and folded it right, And said, "Dear work, good night, good night!" Such a number of rooks came over her head Crying "Caw, caw!" on their way to bed; She said, as she watched their curious flight, "Little black things, good night, good night!" The horses neighed and the oxen lowed; The sheep's "Bleat, bleat!" came over the road, All seeming to say, with a quiet delight, "Good little girl, good night, good night!" She did not say to the sun "Good night!" Though she saw him there like a ball of light; For she knew that he had God's own time to keep All over the world, and never could sleep. The tall pink foxglove bowed his head, The violets curtsied and went to bed; And good little Lucy tied up her hair, And said, on her knees, her favorite prayer. And while on her pillow she softly lay, She knew nothing more till again it was day, And all things said to the beautiful sun, "Good morning, good morning! our work is begun!" --_Lord Houghton_. {473}{474} [Illustration] CHRISTMAS BELLS By Edwin Howland Blashfield (1848- ) "It is the calm and solemn night! A thousand bells ring out, and throw Their joyous peals abroad, and smite The darkness, charmed and holy now! The night that erst no name had worn, To it a happy name is given; For in that stable lay new born, The peaceful Prince of Earth and Heaven, In the solemn midnight Centuries ago!" --_Alfred Domett_ [End illustration] {475} NEW YEAR'S EVE Ring out, wild bells, to the wild sky, The flying cloud, the frosty light; The year is dying in the night; Ring out, wild bells, and let him die. Ring out the old, ring in the new; Ring, happy bells, across the snow; The year is going, let him go; Ring out the false, ring in the true. Ring out the grief that saps the mind, For those that here we see no more; Ring out the feud of rich and poor, Ring in redress to all mankind. Ring out a slowly dying cause, And ancient forms of party strife; Ring in the nobler modes of life, With sweeter manners, purer laws. Ring out false pride in place and blood, The civic slander and the spite; Ring in the love of truth and right, Ring in the common love of good. Ring out old shapes of foul disease, Ring out the narrowing lust of gold; Ring out the thousand wars of old, Ring in the thousand years of peace. Ring in the valiant man and free, The larger heart, the kindlier hand; Ring out the darkness of the land, Ring in the Christ that is to be. --_Alfred Tennyson_. {476} ALL THINGS BEAUTIFUL All things bright and beautiful, All creatures great and small, All things wise and wonderful, The Lord God made them all. Each little flower that opens, Each little bird that sings, He made their glowing colors, He made their tiny wings. The purple-headed mountains, The river running by, The morning and the sunset That lighteth up the sky. The tall trees in the greenwood, The pleasant summer sun, The ripe fruits in the garden, He made them everyone. He gave us eyes to see them, And lips that we might tell, How great is God Almighty, Who hath made all things well. --_John Keble_. {477} THE CHAMBERED NAUTILUS This is the ship of pearl, which, poets feign, Sails the unshadowed main,-- The venturous bark that flings On the sweet summer wind its purpled wings In gulfs enchanted, where the Siren sings, And coral reefs lie bare, Where the cold sea maids rise to sun their streaming hair. Its webs of living gauze no more unfurl; Wrecked is the ship of pearl! And every chambered cell, Where its dim dreaming life was wont to dwell, Before thee lies revealed,-- Its irised ceiling rent, its sunless crypt unsealed! Year after year beheld the silent toil That spread his lustrous coil; Still, as the spiral grew, He left the past year's dwelling for the new, Stole with soft step its shining archway through, Built up its idle door, Stretched in his last-found home, and knew the old no more. Thanks for the heavenly message brought by thee, Child of the wandering sea, Cast from her lap forlorn! From thy dead lips a clearer note is born Than ever Triton blew from wreathed horn. While on mine ear it rings, Through the deep caves of thought I hear a voice that sings:-- {478} Build thee more stately mansions, O my soul, As the swift seasons roll! Leave thy low-vaulted past! Let each new temple, nobler than the last, Shut thee from heaven with a dome more vast, Till thou at length art free, Leaving thine outgrown shell by life's unresting sea! --_Oliver Wendell Holmes_. Used by the kind permission of Houghton, Mifflin and Company. {479}{480} [Illustration] THE CHILDREN OF THE SHELL By Murillo (1618-1682) This is one of the famous pictures of the great artist Murillo. The little child John is giving the little Jesus a drink from a shell. "The child nature is charmingly portrayed, so innocent and gentle--seeming to suggest a lovable nature in the artist himself. His pictures always arouse the reverential feeling--which puts the stamp of artistic greatness upon them." [End illustration] {481} THE DAY IS DONE The day is done, and the darkness Falls from the wings of Night, As a feather is wafted downward From an eagle in his flight. I see the lights of the village Gleam through the rain and the mist, And a feeling of sadness comes o'er me That my soul cannot resist: A feeling of sadness and longing, That is not akin to pain, And resembles sorrow only As the mist resembles the rain. Come, read to me some poem, Some simple and heartfelt lay, That shall soothe this restless feeling, And banish the thoughts of day. Not from the grand old masters, Not from the bards sublime, Whose distant footsteps echo Through the corridors of Time. For, like strains of martial music, Their mighty thoughts suggest Life's endless toil and endeavor; And to-night I long for rest. Read from some humbler poet, Whose songs gushed from his heart, As showers from the clouds of summer, Or tears from the eyelids start; {482} Who, through long days of labor, And nights devoid of ease, Still heard in his soul the music Of wonderful melodies. Such songs have power to quiet The restless pulse of care, And come like the benediction That follows after prayer. Then read from the treasured volume The poem of thy choice, And lend to the rhyme of the poet The beauty of thy voice. And the night shall be filled with music, And the cares that infest the day, Shall fold their tents, like the Arabs, And as silently steal away. --_Henry Wadsworth Longfellow_. Used by the kind permission of Houghton, Mifflin and Company. {483} A CHILD'S THOUGHT OF GOD They say that God lives very high. But if you look above the pines You cannot see God. And why? And if you dig down in the mines You never see Him in the gold Though from Him all that's glory shines. God is so good, He wears a fold Of heaven and earth across His face-- Like secrets kept, for love, untold. But still I feel that His embrace Slides down by thrills, through all things made, Through sight and sound of every place: As if my tender mother laid On my shut lids her kisses' pressure, Half waking me at night; and said, "Who kissed through the dark, dear guesser?" --_Elizabeth Barrett Browning_. {484} LULLABY SONG Sleep, baby, sleep! Thy father watches his sheep; Thy mother is shaking the dreamland tree, And down comes a little dream on thee. Sleep, baby, sleep! Sleep, baby, sleep! The large stars are the sheep; The little stars are the lambs, I guess; And the gentle moon is the shepherdess. Sleep, baby, sleep! Sleep, baby, sleep! Our Saviour loves His sheep: He is the Lamb of God on high, Who for our sakes came down to die. Sleep, baby, sleep! --_From the German_. {485}{486} [Illustration] HEAD OF ANGEL "See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven."--_The Words of Jesus_ [End illustration] {487} THE PILGRIMS OF THE NIGHT Hark, hark, my soul, angelic songs are swelling O'er earth's green fields and ocean's wave-beat shore. How sweet the truth those blessed strains are telling Of that new life, when sin shall be no more. Angels of Jesus, Angels of light, Singing to welcome The pilgrims of the night. Onward we go, for still we hear them singing, "Come, weary souls, for Jesus bids you come." And through the dark, its echoes sweetly ringing, The music of the gospel leads us home. Angels of Jesus, Angels of light, Singing to welcome The pilgrims of the night. Far, far away, like bells at evening pealing, The voice of Jesus sounds o'er land and sea; And laden souls by thousands meekly stealing, Kind Shepherd, turn their weary steps to Thee. Angels of Jesus, Angels of light, Singing to welcome The pilgrims of the night. {488} Rest comes at last; though life be long and dreary, The day must dawn, and darksome night be past; All journeys end in welcomes to the weary, And heaven, the heart's true home, will come at last. Angels of Jesus, Angels of light, Singing to welcome The pilgrims of the night. Angels, sing on, your faithful watches keeping, Sing us sweet fragments of the songs above, While we toil on, and soothe ourselves with weeping, Till life's long night shall break in endless love. Angels of Jesus, Angels of light, Singing to welcome The pilgrims of the night. --_Frederick William Faber_. {489} MEMORY VERSES {490} {491} MEMORY VERSES _One for Each Week of the Year_. I said, "Thou art my God." My times are in thy hand. --_Psalms 31:14-15_. Let the words of my mouth, and the meditations of my heart, be acceptable in thy sight, O Lord, my strength and my redeemer. --_Psalms 19:14_. Let your speech be always with grace. --_Colossians 4:6_. O Lord, thou hast searched me, and known me. --_Psalms 139:1_. Bless the Lord, O my soul; and all that is within me, bless his holy name. --_Psalms 103:1_. Blessed are the peacemakers: for they shall be called the children of God. --_Matthew 5:9_. Ye are of God, little children. --_I John 4:4_. Mark the perfect man, and behold the upright, for the end of that man is peace. --_Psalms 37:37_. {492} Let not your heart be troubled: ye believe in God, believe also in me. In my Father's house are many mansions. --_John 14:1_. Thou wilt keep him in perfect peace, whose mind is stayed on thee: because he trusteth in thee. --_Isaiah 26:3_. Ask, and it shall be given you. --_Matthew 7:7_. Blessed are the pure in heart: for they shall see God. --_Matthew 5:8_. Be not overcome of evil, but overcome evil with good. --_Romans 12:21_. Let us therefore follow after the things which make for peace. --_Romans 14:19_. Keep yourselves in the love of God. --_Jude 21_. The Lord is merciful and gracious, slow to anger, and plenteous in mercy. --_Psalms 103:8_. Be not weary in well-doing. --_II Thessalonians 3:13_. Bear ye one another's burdens, and so fulfill the law of Christ. --_Galatians 6:2_. Thy word is a lamp unto my feet, and a light unto my path. --_Psalms 119:105_. {493} He that loveth not, knoweth not God; for God is love. --_I John 4:8_. Blessed is the nation whose God is the Lord. --_Psalms 33:12_. The Lord is on my side; I will not fear. --_Psalms 118:6_. Abstain from every form of evil. --_I Thessalonians 5:22_. If ye love me keep my commandments. --_John 14:15_. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. --_Deuteronomy 6:5_. The heavens declare the glory of God; and the firmament showeth his handiwork. --_Psalms 19:1_. Seek ye the Lord while he may be found, call ye upon him while he is near. --_Isaiah 55:6_. Hear instruction, and be wise, and refuse it not. --_Proverbs 8:33_. Suffer the little children to come unto me; forbid them not: for of such is the kingdom of God. --_Mark 10:14_. Prove all things. Hold fast that which is good. --_I Thessalonians 5:21_. Blessed are the merciful: for they shall obtain mercy. --_Matthew 5:7_. {494} For there is not a word in my tongue, but, lo, O Lord, thou knowest it altogether. --_Psalms 139:4_. Like as a father pitieth his children, so the Lord pitieth them that fear him. --_Psalms 103:13_. Come unto me, all ye that labor and are heavy laden, and I will give you rest. --_Matthew 11:28_. This is my commandment, that ye love one another, as I have loved you. --_John 15:12_. Be strong in the Lord, and in the strength of his might. --_Ephesians 6:10_. Rejoice in the Lord always. --_Philippians 4:4_. Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy God giveth thee. --_Exodus 20:12_. Bless them which persecute you; bless, and curse not. --_Romans 12:14_. Thou shalt not steal. --_Exodus 20:15_. Give to him that asketh thee. --_Matthew 5:42_. Thou shalt not bear false witness against thy neighbor. --_Exodus 20:16_. {495} Thou shalt love thy neighbor as thyself. --_Matthew 22:39_. I will say of the Lord, He is my refuge, and my fortress: my God; in him will I trust. --_Psalms 91:2_. In the day of my trouble I will call upon thee: for thou wilt answer me. --_Psalms 86:7_. The eyes of the Lord are upon the righteous, and his ears are open unto their cry. --_Psalms 34:15_. Show me thy ways, O Lord, teach me thy paths. --_Psalms 25:4_. Be ye therefore followers of God, as dear children. --_Ephesians 5:1_. I am the good shepherd, and know my sheep, and am known of mine. --_John 10:14_ Ye are the light of the world. A city that is set on a hill cannot be hid. --_Matthew 5:14_ God is our refuge and strength, a very present help in trouble. --_Psalms 46:1_ My peace I give unto you: not as the world giveth, give I unto you. --_John 14:27_. {496} God tells us in the Bible. Thou shalt love the Lord thy God. --_Matthew 22:37_. Love one another. --_I John 3:23_. Be ye kind one to another. --_Ephesians 4:23_. Pray to thy Father. --_Matthew 6:6_. Lie not. --_Colossians 3:9_. Speak the truth. --_Zechariah 8:16_. Thou shalt not steal. --_Exodus 20:15_. Thou shalt not kill. --_Exodus 20:13_. Children, obey your parents. --_Ephesians 6:1_. Give to the poor. --_Matthew 19:21_. Remember the Sabbath day to keep it holy. --_Exodus 20:8_. Search the Scriptures (study the Bible). --_John 5:39_. Do no wrong. --_Jeremiah 22:3_. Do that which is right. --_Exodus 15:26_. Sin not. --_John 5:14_. [_By courtesy of the Clarke School, Northampton. Mass._] {497}{498} [Illustration] JESUS KNOCKING AT THE DOOR By Heinrich Hofmann (1824- ) [End illustration] {499} PROVERBS {500} {501} PROVERBS These wise and true sayings are taken from the book in the Bible called "Proverbs." Some of them are said to have been written by Solomon, the wise king of Israel. My son, if sinners entice thee, Consent thou not. A wise son maketh a glad father: But a foolish son is the heaviness of his mother. He becometh poor that dealeth with a slack hand: But the hand of the diligent maketh rich. The tongue of the righteous is as choice silver: The heart of the wicked is little worth. The blessing of the Lord, it maketh rich: And he addeth no sorrow therewith. A false balance is an abomination to the Lord: But a just weight is His delight. A righteous man regardeth the life of his beast: But the tender mercies of the wicked are cruel. A wise son heareth his father's instruction: But a scorner heareth not rebuke. {502} Walk with wise men, and thou shalt be wise: But the companion of fools shall smart for it. Righteousness exalteth a nation: But sin is a reproach to any people. A soft answer turneth away wrath: But a grievous word stirreth up anger. The eyes of the Lord are in every place: Keeping watch upon the evil and the good. A merry heart maketh a cheerful countenance: But by sorrow of heart is the spirit broken. Better is a little with the fear of the Lord: Than great treasure and trouble therewith. Better is a dinner of herbs where love is: Than a stalled ox and hatred therewith. A wise son maketh a glad father: But a foolish man despiseth his mother. A wrathful man stirreth up contention: But he that is slow to anger appeaseth strife. Pride goeth before destruction: And a haughty spirit before a fall. The hoary head is a crown of glory, If it be found in the way of righteousness. He that is slow to anger is better than the mighty; And he that ruleth his spirit than he that taketh a city. {503} A merry heart is a good medicine: But a broken spirit drieth up the bones. Wine is a mocker, Strong drink is a brawler; And whoso erreth thereby is not wise. Even a child maketh himself known by his doings, Whether his work be pure, and whether it be right. Whoso stoppeth his ears at the cry of the poor, He also shall cry, but shall not be heard. He that followeth after righteousness and mercy Findeth life, righteousness, and honour. A good name is rather to be chosen than great riches, And loving favour rather than silver and gold. The rich and the poor meet together: The Lord is the maker of them all. Train up a child in the way he should go, And when he is old he will not depart from it. He that loveth pureness of heart, For the grace of his lips the king shall be his friend. Remove not the ancient landmark, Which thy fathers have set. Seest thou a man diligent in his business? He shall stand before kings; He shall not stand before mean men. {504} A word fitly spoken Is like apples of gold In baskets of silver. Seest thou a man wise in his own conceit? There is more hope for a fool than for him. If thine enemy be hungry, give him bread to eat; And if he be thirsty, give him water to drink: For thou shalt heap coals of fire upon his head, And the Lord shall reward thee. Seest thou a man hasty in his words? There is more hope for a fool than for him. Let another man praise thee, and not thine own mouth; A stranger, and not thine own lips. {505} PROVERBS The following proverbs are from various sources outside the Bible. An idle youth becomes in age a beggar. Idle people take the most pains. Let honesty and industry be thy constant companions. --_Franklin_. Haste makes waste and waste makes want. The more haste the less speed. Ill habits gather by unseen degrees, As brooks make rivers, rivers run to seas. --_Dryden_. Small habits well pursued betimes May reach the dignity of crimes. --_Hannah More_. God is always at leisure to do good to those that ask it. God helps those who help themselves. What we gave we have, what we spent we had, what we left we lost. --_Epitaph of Edward, Earl of Devon_. You may know him by the company he keeps. Better alone than in bad company. A guilty conscience needs no accuser. Content is more than a kingdom. Deeds not words. A goodly outside apple rotten at the heart, O what a goodly outside falsehood hath. --_Shakespeare_. {506} Cleanliness is next to godliness. --_Wesley_. They conquer who believe they can. --_Virgil_. Never make a mountain out of a mole hill. Employ thy time well, and since thou art not sure of a minute throw not away an hour. Virtue is its own reward. --_Prior_. Early to bed and early to rise, Makes a man healthy, wealthy and wise. --_Franklin_. Count that day lost whose low descending sun Views from thy hand no worthy action done. Never leave that till to-morrow which you can do to-day. --_Franklin_. Kind hearts are the gardens, Kind thoughts are the roots, Kind words are the blossoms, Kind deeds are the fruits. --_New Education Reader_. Do you know how many children, Go to little beds at night, And, without a care or trouble, Wake up with the morning light? God in heaven each name can tell; Knows you, too, and knows you well. --_New Education Reader_. Be kind and be gentle, To those who are old, For kindness is dearer And better than gold. --_New Education Reader_. {507} Please is a very little word, And thank-you is not long. Jesus loves me, this I know, For the Bible tells me so. Little ones to Him belong, I am weak, but He is strong. Love God with all your soul and strength, With all your heart and mind, And love your neighbor as yourself, Be faithful, just, and kind. Deal with another as you'd have Another deal with you: What you're unwilling to receive, Be sure you never do. --_New England Primer_. Politeness is to do or say The kindest thing in the kindest way. --_New Education Reader_. Do all the good you can In all the ways you can, For all the people you can Just as long as you can. --_Lippincott's Beginner's Reading Book_. Be to others kind and true, As you'd have others be to you. --_New Education Reader_. [End of "VOLUME ONE: THE GOLDEN BOOK"] ------------------------------------------------ [Start of "VOLUME TWO: HERO TALES"] {1} {2} {3} THE BIBLE STORY {6} [Illustration] Joseph, the Prime Minister, Greeting his family. "And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself unto him, and fell on his neck, and wept on his neck a good while." [End illustration] {7} THE BIBLE STORY VOLUME TWO HERO TALES ARRANGED AND EDITED BY REV. NEWTON MARSHALL HALL, D.D. MINISTER OF THE NORTH CHURCH, SPRINGFIELD, MASSACHUSETTS AND REV. IRVING FRANCIS WOOD, PH.D. PROFESSOR OF BIBLICAL LITERATURE AND COMPARATIVE RELIGION AT SMITH COLLEGE _Authors of "The Early Days of Israel" "Advanced Bible Studies" Etc_. THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS CHICAGO CLEVELAND {8} COPYRIGHT, 1906, COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {9} PREFACE This volume contains those Old Testament stories of heroic lives, which never lose their charm. No better nor more fascinating stories were ever written than those of Abraham, and Joseph, and Gideon, and Moses. In the ordinary volume, however, they are scattered over many chapters and even books, and the reader has great difficulty in piecing them together. Here they are told as continuous narratives, with illustrations of the famous places, which enhance their charm. We believe that the old heroic figures will come, in this way, before the children, and older people as well, with a vividness and reality never before realized. {10} {11} CONTENTS PAGE THE PATRIARCHS. 1 Abraham 21 2 Isaac 49 3 Jacob 60 4 Joseph 91 THE GREAT CAPTAINS. 1 Moses 137 2 Joshua 277 THE JUDGES. 1 Ehud 315 2 Gideon 319 3 Abimelech 332 4 Samuel 338 THE GREAT KINGS. 1 Saul 349 2 David 382 3 Solomon 452 NOTES 485 MEMORY VERSES 503 {12} {13}{14} [Illustration] ON THE WEST OF JERUSALEM, LOOKING TOWARD BETHLEHEM From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. [Illustration] {15} PALESTINE Blest land of Judea! thrice hallowed of song, Where the holiest of memories pilgrim-like throng; In the shade of thy palms, by the shores of thy sea, On the hills of thy beauty, my heart is with thee. With the eye of a spirit I look on that shore, Where pilgrim and prophet have lingered before; With the glide of a spirit I traverse the sod Made bright by the steps of the angels of God. Blue sea of the hills!--in my spirit I hear Thy waters, Gennesaret, chime on my ear; Where the Lowly and Just with the people sat down. And thy spray on the dust of His sandals was thrown. Beyond are Bethulia's mountains of green, And the desolate hills of the wild Gadarene; And I pause on the goat-crags of Tabor to see The gleam of thy waters, O dark Galilee! Hark, a sound in the valley! where, swollen and strong Thy river, O Kishon, is sweeping along; Where the Canaanite strove with Jehovah in vain, And thy torrent grew dark with the blood of the slain. There down from his mountains stern Zebulon came, And Naphtali's stag, with his eyeballs of flame, And the chariots of Jabin rolled harmlessly on, For the arm of the Lord was Abinoam's son! {16} There sleep the still rocks and the caverns which rang To the song which the beautiful prophetess sang, When the princes of Issachar stood by her side, And the shout of a host in its triumph replied. Lo, Bethlehem's hill-site before me is seen, With the mountains around, and the valleys between; There rested the shepherds of Judah, and there The song of the angels rose sweet on the air. And Bethany's palm-trees in beauty still throw Their shadows at noon on the ruins below; But where are the sisters who hastened to greet The lowly Redeemer, and sit at His feet? I tread where the Twelve in their wayfaring trod, I stand where they stood with the Chosen of God,-- Where His blessing was heard and His lessons were taught, Where the blind were restored and the healing was wrought. Oh, here with His flock the sad Wanderer came,-- These hills He toiled over in grief are the same,-- The founts where He drank by the wayside still flow, And the same airs are blowing which breathed on His brow! And throned on her hills sits Jerusalem yet, But with dust on her forehead, and chains on her feet; For the crown of her pride to the mocker hath gone, And the holy Shechinah is dark where it shone. But wherefore this dream of the earthly abode Of Humanity clothed in the brightness of God? Were my spirit but turned from the outward and dim, It could gaze, even now, on the presence of Him! Not in clouds and in terrors, but gentle as when, In love and in meekness, He moved among men; And the voice which breathed peace to the waves of the sea In the hush of my spirit would whisper to me! {17} And what if my feet may not tread where He stood, Nor my ears hear the dashing of Galilee's flood, Nor my eyes see the cross which He bowed Him to bear, Nor my knees press Gethsemane's garden of prayer? Yet, Loved of the Father, Thy Spirit is near, To the meek, and the lowly, and penitent here; And the voice of Thy love is the same even now As at Bethany's tomb on Olivet's brow. Oh, the outward hath gone!--but, in glory and power, The Spirit surviveth the things of an hour; Unchanged, undecaying, its Pentecost flame On the heart's secret altar is burning the same! --_John Greenleaf Whittier_. [By permission of Houghton. Mifflin & Co.] {18} {19} The Patriarchs The earliest years of Jewish history are called the Patriarchal Age, and the men who were the leaders of the people were called Patriarchs. It was a very simple age. The people were nomadic, wandering from place to place to find pasturage for their great flocks and herds. They lived in tents. The patriarchs were the sheiks of the tribes, like sheik Ilderim in the story of "Ben-Hur." It must be remembered that they lived in a rude and uncivilized time. They had none of the high moral teaching which we have. They often did things which were evil, but they also sought earnestly after God, and often in the silence of the desert, under the stars of night, found him, and worshiped him as truly as we do. Their story is the common human tale of struggle and defeat and victory, which is repeated under different circumstances in every age. {20} {21} ABRAHAM _The Story of the First Great Hero of Israel's History. How He Tented with His Flocks on the Upland Pastures of Palestine, and Became the Father of a Great Nation._ THE MIGRATION. _He Leaves His Father's Home and Journeys to a New Country_. There was a man named Abram, who lived in the city of Ur of the Chaldees. Now the Lord said unto Abram, "Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing: and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth he blessed." So Abram went, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran. And Abram took Sarai his wife, and Lot his brother's son, and all their substance that they had gathered, and all their families and servants; and they went forth to go into the land of Canaan; and into the land of Canaan they came. And Abram passed through the land unto the place of {22} Shechem, unto the oak of Moreh. And the Lord appeared unto Abram, and said, "Unto thy family will I give this land": and there builded he an altar unto the Lord, who appeared unto him. And he removed from thence unto the mountain on the east of Beth-el, and pitched his tent, having Beth-el on the west, and Ai on the east; and there he builded an altar unto the Lord, and called upon the name of the Lord. And Abram journeyed, going on still toward the South. ABRAM AND LOT. _The Division of the Land_. And Abram was very rich in cattle, in silver, and in gold. And Lot also, who went with Abram, had flocks, and herds, and tents. And the land was not able to hold them, that they might dwell together: for their substance was great, so that they could not dwell together. And there was a strife between the herd men of Abram's cattle and the herdmen of Lot's cattle. And Abram said unto Lot, "Let there be no strife, I pray thee, between me and thee, and between my herdmen and thy herdmen; for we are brethren. Is not the whole land before thee? separate thyself, I pray thee, from me: if thou wilt take the left hand, then I will go to the right; or if thou take the right hand, then I will go to the left." And Lot lifted up his eyes, and beheld all the Plain of Jordan, that it was well watered everywhere, before the Lord destroyed Sodom and Gomorrah, like the garden of the Lord, like the land of Egypt. {23}{24} [Illustration] THE TRADITIONAL OAK OF ABRAHAM, NEAR HEBRON From a photograph belonging to Miss Julia W. Snow and used by her kind permission. "And Abram passed through the land unto the place of Shechem, unto the Oak of Moreh." [End illustration] {25} So Lot chose for himself all the Plain of Jordan; and Lot journeyed east: and they separated themselves the one from the other. Abram dwelled in the land of Canaan, and Lot dwelled in the cities of the Plain, and moved his tent as far as Sodom. Now the men of Sodom were wicked and sinners against the Lord exceedingly. And the Lord said unto Abram, after Lot was separated from him, "Lift up now thine eyes, and look from the place where thou art, northward and southward and eastward and westward: for all the land which thou seest, to thee will I give it, and to thy family for ever. And I will make thy family as the dust of the earth: so that if a man can number the dust of the earth, then shall thy family also be numbered. Arise, walk through the land in the length of it and in the breadth of it; for unto thee will I give it." And Abram moved his tent, and came and dwelt by the oaks of Mamre, which are in Hebron, and built there an altar un to the Lord. THE FIGHT OF THE FIVE KINGS AGAINST THE FOUR. _The Capture of Lot, and His Rescue by Abram_. And there went out the king of Sodom, and the king of Gomorrah, and the king of Admah, and the king of Zeboiim, and the king of Bela (the same is Zoar); and they set the battle in array against them in the vale of Siddim; against Chedorlaomer, king of Elam, and Tidal, king of Goiim, and Amraphel, king of Shinar, and Arioch, king of Ellasar; four kings against the five. Now the vale of Siddim was full of pitch pits; and the {26} kings of Sodom and Gomorrah fled, and they fell there, and they that remained fled to the mountain. And they took all the goods of Sodom and Gomorrah, and all their victuals, and went their way. And they took Lot, Abram's brother's son, who dwelt in Sodom, and his goods, and departed. And there came one that had escaped, and told Abram the Hebrew. And when Abram heard that his brother was taken captive, he led forth his trained men, born in his house, three hundred and eighteen, and pursued as far as Dan. And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus. And he brought back all the goods, and also brought again his brother Lot, and his goods, and the women also, and the people. And the king of Sodom went out to meet him, after his return from the slaughter of Chedorlaomer and the kings that were with him. And Melchizedek, king of Salem, brought forth bread and wine: and he was priest of God Most High. And he blessed him, and said, "Blessed be Abram of God Most High, possessor of heaven and earth: and blessed be God Most High, who hath delivered thine enemies into thy hand." And he gave him a tenth of all. And the king of Sodom said unto Abram, "Give me the persons and take the goods to thyself." And Abram said to the king of Sodom, "I have lifted up my hand unto the Lord, God Most High, possessor of heaven and earth, that I will not take a thread or a shoelatchet nor aught that is thine, lest thou shouldest say, 'I have made Abram rich': {27} save only that which the young men have eaten, and the portion of the men which went with me; let them take their portion." GOD'S PROMISES. _The Making of the Covenant_. After these things the word of the Lord came unto Abram in a vision, saying, "Fear not, Abram: I am thy shield, and thy exceeding great reward." And Abram said, "O Lord God, what wilt thou give me, seeing I am childless, and he that shall be possessor of my house is my servant, Eliezer of Damascus?" And Abram said, "Behold, to me thou hast given no child: and, lo, one born in my house is mine heir." And, behold, the word of the Lord came unto him, saying, "This man shall not be thine heir; but he that shall be thine own son shall be thine heir." And he brought him forth abroad, and said, "Look now toward heaven, and number the stars, if thou be able to number them": and he said unto him, "So shall thy family be." And he believed in the Lord; and he counted it to him for righteousness. And he said unto him, "I am the Lord who brought thee out of Ur of the Chaldees, to give thee this land to inherit it." And he said, "O Lord God, whereby shall I know that I shall inherit it?" And he said unto him, "Take me an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon." And he took him all these, and divided them in the {28} midst, and laid each half over against the other: but the birds divided he not. And the birds of prey came down upon the carcases, and Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And he said unto Abram, "Know of a surety that thy family shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. But thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. And in the fourth generation they shall come hither again: for the iniquity of the Amorite is not yet full." And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a flaming torch that passed between these pieces. In that day the Lord made a covenant with Abram, saying, "Unto thy family have I given this land, from the river of Egypt unto the great river Euphrates." THE BIRTH OF ISHMAEL. _Abram Receives a New Name. Visit of the Messengers_. (Now Sarai, Abram's wife, had no children, and, as the custom sometimes was in those days, she gave him her handmaid Hagar, to be his wife. And Hagar had a child, and Abram called the name of the child Ishmael.) And when Abram was ninety and nine years old, the Lord appeared to Abram, and said unto him, "I am God Almighty; walk before me, and be thou perfect. And I {29} will make my covenant between me and thee, and will multiply thee exceedingly." And Abram fell on his face: and God talked with him, saying, "As for me, behold, my covenant is with thee, and thou shalt be the father of a multitude of nations. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee. And I will establish my covenant between me and thee and thy family after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy family after thee. And I will give unto thee, and to thy family after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God." And God said unto Abraham, "And as for thee, thou shalt keep my covenant, thou, and thy family after thee throughout their generations." And God said unto Abraham, "As for Sarai, thy wife, thou shalt not call her name Sarai, but Sarah shall her name be. And I will bless her, and moreover I will give thee a son of her: yea, I will bless her, and she shall be a mother of nations; she shall bear thee a son; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant for his family after him." And the Lord appeared unto him by the oaks of Mamre, as he sat in the tent door in the heat of the day; and he lifted up his eyes and looked, and, lo, three men stood over against {30} him: and when he saw them, he ran to meet them from the tent door, and bowed himself to the earth and said, "My lord, if now I have found favor in thy sight, pass not away, I pray thee, from thy servant: let now a little water be fetched, and wash your feet, and rest yourselves under the tree: and I will fetch a morsel of bread, and comfort ye your heart; after that ye shall pass on: forasmuch as ye are come to your servant." And they said, "So do, as thou hast said." And Abraham hastened into the tent unto Sarah, and said, "Make ready quickly three measures of fine meal, knead it, and make cakes." And Abraham ran to the herd, and fetched a calf tender and good, and gave it to the servant; and he hasted to dress it. And he took butter, and milk, and the calf which he had dressed, and set it before them; and he stood by them under the tree, and they did eat. And the men rose up from thence, and looked toward Sodom: and Abraham went with them to bring them on the way. And the Lord said, "Shall I hide from Abraham that which I do; seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him? For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to do justice and judgment; to the end that the Lord may bring upon Abraham that which he hath spoken of him." And the Lord said, "Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous; {31} I will go down now, and see whether they have done altogether according to the report of it, which is come unto me; and if not, I will know." And the men turned from thence, and went toward Sodom: but Abraham stood yet before the Lord. And Abraham drew near, and said, "Wilt thou consume the righteous within the city: wilt thou consume and not spare the place for the fifty righteous that are therein? That be far from thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from thee: shall not the Judge of all the earth do right?" And the Lord said, "If I find in Sodom fifty righteous within the city, then I will spare all the place for their sake." And Abraham answered and said, "Behold now, I have taken upon me to speak unto the Lord, who am but dust and ashes: peradventure there shall lack five of the fifty righteous; wilt thou destroy all the city for lack of five?" And he said, "I will not destroy it, if I find there forty and five." And he spake unto him yet again, and said, "Peradventure there shall be forty found there." And he said, "I will not do it for the forty's sake." And he said, "Oh, let not the Lord be angry, and I will speak: peradventure there shall be thirty found there." And he said, "I will not do it, if I find thirty there." And he said, "Behold now, I have taken upon me to speak unto the Lord: peradventure there shall be twenty found there." {32} And he said, "I will not destroy it for the twenty's sake." And he said, "Oh, let not the Lord be angry, and I will speak but this once: peradventure ten shall be found there." And he said, "I will not destroy it for the ten's sake." And the Lord went his way, as soon as he had done communing with Abraham: and Abraham returned unto his place. DESTRUCTION OF THE CITIES OF THE PLAIN. _The Fate of Sodom and Gomorrah_. And the two angels came to Sodom at evening; and Lot sat in the gate of Sodom: and Lot saw them and rose up to meet them; and he bowed himself with his face to the earth; and he said, "Behold now, my lords, turn aside, I pray you, into your servant's house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way." And they said, "Nay; but we will abide in the street all night." And he urged them greatly; and they turned in unto him, and entered into his house; and he made them a feast, and baked unleavened bread, and they ate. And the men said unto Lot, "Hast thou here any besides? son in law, and thy sons, and thy daughters, and whomsoever thou hast in the city; bring them out of the place: for we will destroy this place, because the cry of them has grown great before the Lord; and the Lord hath sent us to destroy it." {33}{34} [Illustration] THE DEAD SEA The five "Cities of the Plain" are supposed to have been situated to the north of the Dead Sea. The Dead Sea is 47 miles long, with an extreme breadth of about 10 miles. It lies 1290 feet below the sea level and is itself 1300 feet deep in the deepest part. (See note on page 257) [End illustration] {35} And Lot went out, and spoke to his sons in law, which married his daughters, and said, "Up, get you out of this place; for the Lord will destroy the city." But he seemed to his sons in law as one who mocked. And when the morning came, then the angels hastened Lot, saying, "Arise, take thy wife, and thy two daughters who are here; lest thou be consumed in the iniquity of the city." But he lingered; and the men laid hold upon his hand, and upon the hand of his wife, and upon the hand of his two daughters; the Lord being merciful unto him: and they brought him forth, and set him without the city. And it came to pass, when they had brought them forth abroad, that he said, "Escape for thy life; look not behind thee, neither stay thou in all the Plain; escape to the mountain, lest thou be consumed." And Lot said to them, "Oh, not so, my lord: behold now, thy servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast showed unto me in saving my life; and I cannot escape to the mountain, lest evil overtake me, and I die: behold now, this city is near to flee unto, and it is a little one: Oh, let me escape thither (is it not a little one?) and my soul shall live." And he said unto him, "See, I have accepted thee concerning this thing also, that I will not overthrow the city of which thou hast spoken. Haste thee, escape thither; for I cannot do anything till thou be come thither." Therefore the name of the city was called Zoar, that is, "Little." The sun was risen upon the earth when Lot came to Zoar. Then the Lord rained upon Sodom and upon Gomorrah {36} brimstone and fire from the Lord out of heaven; and he overthrew those cities, and all the Plain and all the inhabitants of the cities, and that which grew upon the ground. But his wife looked back from behind him, and she became a pillar of salt. And Abraham got up early in the morning to the place where he had stood before the Lord: and he looked toward Sodom and Gomorrah, and toward all the land of the Plain, and beheld, and, lo, the smoke of the land went up as the smoke of a furnace. And it came to pass, when God destroyed the cities of the Plain, that God remembered Abraham, and sent Lot out of the midst of the overthrow, when he overthrew the cities in the which Lot dwelt. BIRTH OF ISAAC. _Hagar and Ishmael Are Cast Out. Treaty with Abimelech_. And a child was born to Sarah, according as the Lord had promised, and Abraham called the name of his son, Isaac. And the child grew, and was weaned: and Abraham made a great feast on the day that Isaac was weaned. And Sarah saw the son of Hagar, the Egyptian, which she had borne unto Abraham, mocking. Wherefore she said unto Abraham, "Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac." {37}{38} [Illustration] HAGAR AND ISHMAEL By Cazin [End illustration] {39} And the thing was very grievous in Abraham's sight on account of his son. And God said unto Abraham, "Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah saith unto thee, hearken unto her voice; for in Isaac shall thy family be called. And also of the son of the bondwoman will I make a nation, because he is thy son." And Abraham rose up early in the morning, and took bread and a bottle of water, and gave it to Hagar, putting it on her shoulder, and the child, and sent her away: and she departed and wandered in the wilderness of Beer-sheba. And the water in the bottle was spent, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, "Let me not look upon the death of the child." And she sat over against him, and lifted up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, "What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation." And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad, and he grew; and he dwelt in the wilderness, and became an archer. And he dwelt in the wilderness of Paran: and his mother took him a wife out of the land of Egypt. And it came to pass at that time, that Abimelech and Phicol, the captain of his host, spoke to Abraham, saying, "God is with thee in all that thou doest: now therefore swear {40} unto me here by God that thou wilt not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done unto thee, thou shalt do unto me, and to the land wherein thou hast sojourned." And Abraham said, "I will swear." And Abraham reproved Abimelech because of the well of water, which Abimelech's servants had violently taken away. And Abimelech said, "I know not who hath done this thing: neither didst thou tell me, neither yet heard I of it, but to-day." And Abraham took sheep and oxen, and gave them unto Abimelech; and they two made a covenant. And Abraham set seven ewe lambs of the flock by themselves. And Abimelech said unto Abraham, "What mean these seven ewe lambs which thou hast set by themselves?" And he said, "These seven ewe lambs shalt thou take of my hand, that it may be a witness unto me, that I have digged this well." Wherefore he called that place Beer-sheba; because there they sware both of them. So they made a covenant at Beer-sheba: and Abimelech rose up, and Phicol, the captain of his host, and they returned into the land of the Philistines. And Abraham planted a tamarisk tree in Beer-sheba, and called there on the name of the Lord, the Everlasting God. And Abraham sojourned in the land of the Philistines many days. {41} THE TESTING OF ABRAHAM. _God Provides the Sacrifice_. And it came to pass after these things, that God proved Abraham, and said to him, "Abraham!" And he said, "Here am I." And he said, "Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of." And Abraham rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son; and he split the wood for the burnt offering, and rose up, and went unto the place of which God had told him. On the third day Abraham lifted up his eyes, and saw the place afar off. And Abraham said to his young men, "Abide ye here with the ass, and I and the lad will go yonder; and we will worship, and come again to you." And Abraham took the wood of the burnt offering, and laid it upon Isaac, his son; and he took in his hand the fire and the knife; and they went both of them together. And Isaac spoke unto Abraham, his father, and said, "My father": and he said, "Here am I, my son." And he said, "Behold, the fire and the wood: but where is the lamb for a burnt offering?" And Abraham said, "God will himself provide the lamb for a burnt offering, my son": so they went both of them together. And they came to the place which God had told him of; and Abraham built the altar there, and laid the wood in {42} order, and bound Isaac his son, and laid him on the altar, upon the wood. And Abraham stretched forth his hand, and took the knife to slay his son. And the angel of the Lord called unto him out of heaven, and said, "Abraham, Abraham." And he said, "Here am I." And he said, "Lay not thine hand upon the lad, neither do thou anything unto him: for now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me." And Abraham lifted up his eyes, and looked, and behold, behind him a ram caught in the thicket by his horns: and Abraham went and took the ram, and offered him up for a burnt offering in the place of his son. And Abraham called the name of that place Jehovah-jireh (that is, Jehovah will provide): as it is said to this day, "In the mount of the Lord it shall be provided." And the angel of the Lord called unto Abraham a second time out of heaven, and said, "By myself have I sworn, saith the Lord, because thou hast done this thing, and hast not withheld thy son, thine only son: that I will certainly bless thee, and I will certainly multiply thy family as the stars of the heaven, and as the sand which is upon the sea shore; and thy family shall possess the gate of his enemies; and in thy family shall all the nations of the earth be blessed; because thou hast obeyed my voice." So Abraham returned unto his young men, and they rose up and went together to Beer-sheba; and Abraham dwelt at Beer-sheba. {43}{44} [Illustration] HEBRON Used by special permission of the Palestine Exploration Fund. This is one of the most interesting spots in all the world; for here is the cave of Machpelah, the one ancient burial place which has been handed down from remote antiquity as the genuine site. The spot, as the burial place of Abraham and Sarah, Isaac and Rebekah, Jacob and Leah, has been venerated always by the adherents of the three great religions--Jews, Moslems, and Christians. The space containing the caves is inclosed by a great quadrangle of masonry 197 feet long and 111 feet wide called the Haram. Within this inclosure, directly over the caves, is built a mosque. For six hundred years no European except, in disguise was known to have set foot in the sacred precincts. In 1862 the Prince of Wales was given permission, with much reluctance, to visit the inclosure. Since then a few visits have been made, but the cave itself has never been explored. A few visitors have been permitted to look down a shaft in the rock beneath the mosque, but there is no positive information as to what exists below the surface. [End illustration] {45} DEATH AND BURIAL OF SARAH. _Abraham Buys a Place to Lay His Dead_. And the life of Sarah was an hundred and seven and twenty years: these were the years of the life of Sarah. And Sarah died in Kiriath-arba (the same is Hebron), in the land of Canaan: and Abraham came to mourn for Sarah, and to weep for her. And Abraham rose up from before his dead, and spoke unto the children of Heth, saying, "I am a stranger and a sojourner with you: give me a possession of a burying place with you, that I may bury my dead out of my sight." And the children of Heth answered Abraham, saying unto him, "Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre, but that thou mayest bury thy dead." And Abraham rose up and bowed himself to the people of the land, even to the children of Heth. And he communed with them, saying, "If it be your mind that I should bury my dead out of my sight, hear me, and intreat for me to Ephron, the son of Zohar, that he may give me the cave of Machpelah, which he hath, which is in the end of his field; for the full price let him give it to me in the midst of you for a possession of a burying place." Now Ephron was sitting in the midst of the children of Heth: and Ephron the Hittite answered Abraham in the audience of the children of Heth, even of all that went in at the gate of his city, saying, "Nay, my lord, hear me: the field give I thee, and the cave that is therein, I give it {46} thee; in the presence of the sons of my people give I it thee: bury thy dead." And Abraham bowed himself down before the people of the land. And he spoke unto Ephron in the audience of the people of the land, saying, "But if thou wilt, I pray thee, hear me: I will give the price of the field; take it of me, and I will bury my dead there." And Ephron answered Abraham, saying unto him, "My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee? bury therefore thy dead." And Abraham hearkened unto Ephron; and Abraham weighed to Ephron the silver, which he had named in the audience of the children of Heth, four hundred shekels of silver, current money with the merchant. So the field of Ephron, which was in Machpelah, which was before Mamre, the field, and the cave which was therein, and all the trees that were in the field, that were in all the border thereof round about, were made sure unto Abraham for a possession in the presence of the children of Heth, before all that went in at the gate of the city. And after this, Abraham buried Sarah his wife in the cave of the field of Machpelah before Mamre (the same is Hebron), in the land of Canaan. And the field, and the cave that is therein, were made sure unto Abraham for a possession of a burying place by the children of Heth. {47}{48} [Illustration] REBEKAH AND ELIEZER From the Sculpture by Therwaldsen. "And she said, 'Drink, my Lord.' And she hasted and let down her pitcher upon her hand and gave him drink." [End illustration] {49} ISAAC _The Story of a Man Who Was Quiet and Gentle in His Nature, Who Lived in Peace with God and Man_. ISAAC AND REBEKAH. _How Abraham Sought a Fair Maiden of Nahor to be His Son's Wife_. And Abraham was old, and the Lord had blessed Abraham in all things. And Abraham said to his servant, who ruled over all that he had, "Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife for my son Isaac." And the servant said unto him, "Peradventure the woman will not be willing to follow me unto this land: must I needs bring thy son again unto the land from whence thou camest?" And Abraham said to him, "Beware thou that thou bring not my son thither again. The Lord, the God of heaven, who took me from my father's house, and from the land of my nativity, and that spoke unto me, and that swore unto me, saying, 'Unto thy family will I give this land'; he shall send his angel before thee, and thou shalt {50} take a wife for my son from thence. And if the woman be not willing to follow thee, then thou shalt be clear from this my oath; only thou shalt not bring my son thither again." And the servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter. And the servant took ten camels, of the camels of his master, and departed; having all goodly things of his master's in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor. And he made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water. And he said, "O Lord, the God of my master Abraham, send me, I pray thee, good speed this day, and shew kindness unto my master Abraham. Behold, I stand by the fountain of water; and the daughters of the men of the city come out to draw water: and let it come to pass, that the maiden to whom I shall say, 'Let down thy pitcher, I pray thee, that I may drink'; and she shall say, 'Drink, and I will give thy camels drink also': let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master.'" And it came to pass, before he had done speaking, that, behold, Rebekah came out, who was born to Bethuel, the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher upon her shoulder. And the maiden was very fair to look upon, and she went down to the fountain, and filled her pitcher, and came up. And the servant ran to meet her, and said, "Give me to drink, I pray thee, a little water out of thy pitcher." {51} And she said, "Drink, my lord": and she hasted, and let down her pitcher upon her hand, and gave him drink. And when she had done giving him drink, she said, "I will draw for thy camels also, until they have done drinking." And she hasted, and emptied her pitcher into the trough, and ran again unto the well to draw, and drew for all his camels. And the man looked steadfastly on her; holding his peace, to know whether the Lord had made his journey prosperous or not. And it came to pass, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold; and said, "Whose daughter art thou? tell me, I pray thee. Is there room in thy father's house for us to lodge in?" And she said unto him, "I am the daughter of Bethuel, the son of Milcah, which she bare unto Nahor." She said moreover unto him, "We have both straw and provender enough, and room to lodge in." And the man bowed his head, and worshiped the Lord. And he said, "Blessed be the Lord, the God of my master Abraham, who hath not forsaken his mercy and his truth toward my master: as for me, the Lord hath led me in the way to the house of my master's brethren." And the maiden ran, and told her mother's house according to these words. And Rebekah had a brother, and his name was Laban: and Laban ran out unto the man, unto the fountain. And it came to pass, when he saw the {52} ring, and the bracelets upon his sister's hands, and when he heard the words of Rebekah, his sister, saying, "Thus spoke the man unto me"; that he came unto the man; and, behold, he stood by the camels at the fountain. And he said, "Come in, thou blessed of the Lord; wherefore standest thou without? for I have prepared the house, and room for the camels." And the man came into the house, and he ungirded the camels; and he gave straw and provender for the camels, and water to wash his feet and the men's feet that were with him. And there was set food before him to eat: but he said, "I will not eat, until I have told mine errand." And he said, "Speak on." And he said, "I am Abraham's servant. And the Lord hath blessed my master greatly; and he is become great: and he hath given him flocks and herds, and silver and gold, and menservants and maidservants, and camels and asses. And Sarah, my master's wife, bore a son to my master when she was old: and unto him hath he given all that he hath. And my master made me swear, saying, 'Thou shalt not take a wife for my son of the daughters of the Canaanites, in whose land I dwell: but thou shalt go unto my father's house, and to my kindred, and take a wife for my son.' And I said unto my master, 'Peradventure the woman will not follow me.' And he said unto me, 'The Lord, before whom I walk, will send his angel with thee, and prosper thy way; and thou shalt take a wife for my son of my kindred, and of my father's house: then shalt thou be clear from my oath, when thou comest to my kindred; and if they give her not to thee, thou shalt be clear from my oath.' {53}{54} [Illustration] REBEKAH By Goodall. [End illustration] {55} "And I came this day unto the fountain, and said, 'O Lord, the God of my master Abraham, if now thou do prosper my way which I go: behold, I stand by the fountain of water; and let it come to pass, that the maiden which cometh forth to draw, to whom I shall say, "Give me, I pray thee, a little water out of thy pitcher to drink"; and she shall say to me, "Both drink thou, and I will also draw for thy camels": let the same be the woman whom the Lord hath appointed for my master's son.' And before I had done speaking in mine heart, behold, Rebekah came forth with her pitcher on her shoulder; and she went down unto the fountain, and drew: and I said unto her, 'Let me drink, I pray thee.' And she made haste, and let down her pitcher from her shoulder, and said, 'Drink, and I will give thy camels drink also': so I drank, and she made the camels drink also. And I asked her, and said, 'Whose daughter art thou?' And she said, 'The daughter of Bethuel, Nahor's son, whom Milcah bore unto him': and I put the ring upon her nose, and the bracelets upon her hands. And I bowed my head and worshiped the Lord, and blessed the Lord, the God of my master Abraham, which had led me in the right way to take my master's brother's daughter for his son. And now if ye will deal kindly and truly with my master, tell me: and if not, tell me; that I may turn to the right hand, or to the left." Then Laban and Bethuel answered and said, "The {56} thing proceedeth from the Lord: we cannot speak unto thee bad or good. Behold, Rebekah is before thee, take her, and go, and let her be thy master's son's wife, as the Lord hath spoken." And it came to pass, that, when Abraham's servant heard their words, he bowed himself down to the earth unto the Lord. And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things. And they ate and drank, he and the men that were with him, and tarried all night; and they rose up in the morning, and he said, "Send me away unto my master." And her brother and her mother said, "Let the maiden abide with us a few days, at the least ten; after that she shall go." And he said unto them, "Hinder me not, seeing the Lord hath prospered my way; send me away that I may go to my master." And they said, "We will call the maiden, and inquire of her." And they called Rebekah, and said unto her, "Wilt thou go with this man?" And she said, "I will go." And they sent away Rebekah their sister, and her nurse, and Abraham's servant, and his men. And they blessed Rebekah, and said to her, "Our sister, be thou the mother of thousands of ten thousands, and let thy family possess the gate of those who hate them." {57}{58} [Illustration] A CAMEL RIDER From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. [End illustration] {59} And Rebekah arose, and her maidservants, and they rode upon the camels, and followed the man: and the servant took Rebekah and went his way. And Isaac came from the way of Beer-lahai-roi; for he dwelt in the land of the South. And Isaac went out to meditate in the field at the eventide: and he lifted up his eyes, and saw, and, behold, there were camels coming. And Rebekah lifted up her eyes, and when she saw Isaac, she alighted from the camel. And she said unto the servant, "What man is this who walketh in the field to meet us?" And the servant said, "It is my master": and she took her veil and covered herself. And the servant told Isaac all the things that he had done. And Isaac brought her to his mother Sarah's tent, and took Rebekah, and she became his wife; and he loved her: and Isaac was comforted after his mother's death. THE DEATH OF ABRAHAM. And these are the days of the years of Abraham's life which he lived, an hundred threescore and fifteen years. And Abraham died in a good old age, an old man, and full of years; and was gathered to his people. And Isaac and Ishmael his sons buried him in the cave of Machpelah, in the field of Ephron the son of Zohar the Hittite, which is before Mamre; the field which Abraham purchased of the children of Heth: there was Abraham buried, and Sarah, his wife. And it came to pass after the death of Abraham, that God blessed Isaac his son. {60} JACOB _The Story of the Man Who Struggled Much Between Right and Wrong and Who Suffered Many Things_. THE STRIFE BETWEEN THE BROTHERS. _Esau Sells His Birthright. Jacob Deceives His Father and Receives the Blessing Intended for Esau_. (Isaac, the son of Abraham, and Rebekah, his wife, had twin sons, named Jacob and Esau. Esau was a bold, rough, reckless boy, fond of hunting and adventure. Jacob was more quiet, but also more cunning. The recklessness of Esau and the cunning of Jacob many times cost them dear in later life.) And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents. Now Isaac loved Esau, because he ate of his venison: and Rebekah loved Jacob. And Jacob boiled pottage: and Esau came in from the field, and he was faint: and Esau said to Jacob, "Feed me, I pray thee, with that same red pottage; for I am faint." And Jacob said, "Sell me this day thy birthright." And Esau said, "Behold, I am at the point of death: and what profit shall the birthright be to me?" And Jacob said, "Swear to me this day"; and he swore unto him: and he sold his birthright to Jacob. And Jacob gave Esau bread and pottage of lentils; and {61} he ate and drank, and rose up, and went his way: so Esau despised his birthright. And it came to pass, that when Isaac was old, and his eyes were dim, so that he could not see, he called Esau his elder son, and said to him, "My son": and he said to him, "Here am I." And he said, "Behold now, I am old, I know not the day of my death. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison; and make me savoury meat, such as I love, and bring it to me, that I may eat; that my soul may bless thee before I die." And Rebekah heard when Isaac spoke to Esau his son. And Esau went to the field to hunt for venison, and to bring it. And Rebekah spoke to Jacob her son, saying, "Behold, I heard thy father speak to Esau thy brother, saying, 'Bring me venison, and make me savoury meat, that I may eat, and bless thee before the Lord before my death.' Now therefore, my son, obey my voice according to that which I command thee. Go now to the flock, and fetch me from thence two good kids of the goats; and I will make them savoury meat for thy father, such as he loveth: and thou shalt bring it to thy father, that he may eat, so that he may bless thee before his death." And Jacob said to Rebekah his mother, "Behold, Esau my brother is a hairy man, and I am a smooth man. My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse upon me, and not a blessing." {62} And his mother said unto him, "Upon me be thy curse, my son: only obey my voice, and go fetch me them." And he went, and fetched, and brought them to his mother: and his mother made savoury meat, such as his father loved. And Rebekah took the goodly garments of Esau her elder son, which were with her in the house, and put them upon Jacob her younger son: and she put the skins of the kids of the goats upon his hands, and upon the smooth of his neck: and she gave the savoury meat and the bread, which she had prepared, into the hand of her son Jacob. And he came unto his father, and said, "My father": and he said, "Here am I; who art thou, my son?" And Jacob said unto his father, "I am Esau thy firstborn; I have done according as thou badest me: arise, I pray thee, sit and eat of my venison, that thy soul may bless me." And Isaac said unto his son, "How is it that thou hast found it so quickly, my son?" And he said, "Because the Lord thy God sent me good speed." And Isaac said unto Jacob, "Come near, I pray thee, that I may feel thee, my son, whether thou be my very son Esau or not." And Jacob went near unto Isaac his father; and he felt him, and said, "The voice is Jacob's voice, but the hands are the hands of Esau." And he knew him not, because his hands were hairy, as his brother Esau's hands: so he blessed him. And he said, "Art thou my very son Esau?" {63}{64} [Illustration] JACOB'S DREAM By Murillo [End illustration] {65} And he said, "I am." And he said, "Bring it near to me, and I will eat of my son's venison, that my soul may bless thee." And he brought it near to him, and he ate: and he brought him wine, and he drank. And his father Isaac said unto him, "Come near now, and kiss me, my son." And he came near, and kissed him. And he smelled the smell of his garment, and blessed him, and said,-- "See, the smell of my son Is as the smell of a field which the Lord hath blessed: And God give thee of the dew of heaven, And of the fatness of the earth, And plenty of corn and wine: Let peoples serve thee, And nations bow down to thee: Be lord over thy brethren, And let thy mother's sons bow down to thee: Cursed be everyone that curseth thee, And blessed be everyone that blesseth thee." And it came to pass, as soon as Isaac had made an end of blessing Jacob, and Jacob was yet scarce gone out from the presence of Isaac his father, that Esau his brother came in from his hunting. And he also made savoury meat, and brought it unto his father; and he said unto his father, "Let my father arise, and eat of his son's venison, that thy soul may bless me." And Isaac his father said unto him, "Who art thou?" {66} And he said, "I am thy son, thy firstborn, Esau." And Isaac trembled very exceedingly, and said, "Who then is he that hath taken venison and brought it to me, and I have eaten of all before thou earnest, and have blessed him? yea, and he shall be blessed." When Esau heard the words of his father, he cried with an exceeding great and bitter cry, and said unto his father, "Bless me, even me also, O my father." And he said, "Thy brother came with guile, and hath taken away thy blessing." And he said, "Is not he rightly named Jacob? for he hath supplanted me these two times: he took away my birthright; and, behold, now he hath taken away my blessing." And he said, "Hast thou not reserved a blessing for me?" And Isaac answered and said unto Esau, "Behold, I have made him thy lord, and all his brethren have I given to him for servants; and with corn and wine have I sustained him: and what then shall I do for thee, my son?" And Esau said unto his father, "Hast thou but one blessing, my father? bless me, even me also, O my father." And Esau lifted up his voice, and wept. And Isaac his father answered and said unto him:-- "Behold, of the fatness of the earth shall be thy dwelling, And of the dew of heaven from above; And by thy sword shalt thou live, and thou shalt serve thy brother; {67} And it shall come to pass when thou shalt break loose, That thou shalt shake his yoke from off thy neck." And Esau hated Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, "The days of mourning for my father are at hand; then will I slay my brother Jacob." And the words of Esau her elder son were told to Rebekah; and she sent and called Jacob her younger son, and said unto him, "Behold, thy brother Esau comforts himself, purposing to kill thee. Now therefore, my son, obey my voice; and arise, flee thou to Laban my brother to Haran; and tarry with him a few days, until thy brother's fury turn away; until thy brother's anger turn away from thee, and he forget that which thou hast done to him: then I will send, and fetch thee from thence: why should I be bereaved of you both in one day?" JACOB GOES FORTH FROM HOME. _He Dreams a Dream of of Ladder Reaching to Heaven_. And Isaac called Jacob, and blessed him, and charged him, and said unto him, "Thou shalt not take a wife of the daughters of Canaan. Arise, go to Paddan-aram, to the house of Bethuel thy mother's father; and take thee a wife from thence of the daughters of Laban thy mother's brother. And God Almighty bless thee, and make thee fruitful, and multiply thee, that thou mayest be a company of peoples; and give thee the blessing of Abraham, to thee, and to thy family with thee; that thou mayest {68} inherit the land of thy sojournings, which God gave unto Abraham." And Isaac sent away Jacob: and he went to Paddan-aram to Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's and Esau's mother. Now Esau saw that Isaac had blessed Jacob and sent him away to Paddan-aram, to take him a wife from thence; and that as he blessed him he gave him a charge, saying, "Thou shalt not take a wife of the daughters of Canaan"; and that Jacob obeyed his father and his mother, and was gone to Paddan-aram. And Jacob went out from Beer-sheba, and went toward Haran. And he came upon a certain place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the Lord stood above it, and said, "I am the Lord, the God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy family; and thy family shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south: and in thee and in thy family shall all the families of the earth be blessed. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee again into this land; for {69} I will not leave thee, until I have done that which I have spoken to thee of." And Jacob awaked out of his sleep, and he said, "Surely the Lord is in this place; and I knew it not." And he was afraid, and said, "How dreadful is this place! this is none other but the house of God, and this is the gate of heaven." And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el: but the name of the city was Luz at the first. And Jacob vowed a vow, saying, "If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace, then shall the Lord be my God, and this stone, which I have set up for a pillar, shall be God's house: and of all that thou shalt give me I will surely give the tenth unto thee." JACOB AND RACHEL. _How Jacob Served Seven Years for the Woman He Loved_. Then Jacob went on his journey, and came to the land of the children of the east. And he looked, and behold a well in the field, and, lo, three flocks of sheep lying there by it; for out of that well they watered the flocks: and the stone upon the well's mouth was great. And thither were all the flocks gathered: and they rolled the stone from the well's mouth, and watered the sheep, and {70} put the stone again upon the well's mouth in its place. And Jacob said unto them, "My brethren, whence are ye?" And they said, "Of Haran are we." And he said unto them, "Know ye Laban the son of Nahor?" And they said, "We know him." And he said unto them, "Is it well with him?" And they said, "It is well: and, behold, Rachel his daughter cometh with the sheep." And he said, "Lo, it is yet high day, neither is it time that the cattle should be gathered together: water ye the sheep, and go and feed them." And they said, "We cannot, until all the flocks be gathered together, and they roll the stone from the well's mouth; then we water the sheep." While he yet spoke with them, Rachel came with her father's sheep; for she kept them. And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. And Jacob kissed Rachel, and lifted up his voice, and wept. And Jacob told Rachel that he was her father's nephew, and that he was Rebekah's son: and she ran and told her father. And it came to pass, when Laban heard the tidings of Jacob his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things. And Laban said to him, "Surely thou art my bone and my flesh." {71} And he abode with him the space of a month.. And Laban said unto Jacob, "Because thou art my nephew, shouldest thou therefore serve me for nought? tell me what shall thy wages be?" And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel. And Leah's eyes were tender; but Rachel was beautiful and well favored. And Jacob loved Rachel; and he said, "I will serve thee seven years for Rachel thy younger daughter." And Laban said, "It is better that I give her to thee, than that I should give her to another man: abide with me." And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her. JACOB SETS OUT FOR HIS NATIVE LAND. _He Is Pursued by Laban, but a Covenant of Peace Is Made Between Them_. (Jacob also took Leah to be his wife. After many years of service, in which time many sons and daughters were born to him, Jacob, who increased exceedingly, and had large flocks, and maidservants and menservants, and camels and asses, wished to depart from the household of his father-in-law to his native land. So he went away secretly, with his wives and all his possessions. ) Now Laban was angry, and pursued Jacob, and Laban came up with Jacob. Now Jacob had pitched his tent in the mountain: and Laban with his brethren pitched in the mountain of Gilead. And Laban said to Jacob, "What hast thou done, that thou hast stolen away unawares to me, and carried away my daughters as captives of the {72} sword? Wherefore didst thou flee secretly, and steal away from me; and didst not tell me, that I might have sent thee away with mirth and with songs, with tabret and with harp; and hast not suffered me to kiss my sons and my daughters? now hast thou done foolishly. It is in the power of my hand to do you hurt: but the God of your father spoke unto me yesternight, saying, 'Take heed to thyself that thou speak not to Jacob either good or bad.'" And Jacob was wroth with Laban: and Jacob answered and said to Laban, "What is my trespass? what is my sin, that thou hast hotly pursued after me? This twenty years have I been with thee. The sheep of the flock which were torn of beasts I brought not unto thee; I bore the loss of them; of my hand didst thou require them, whether stolen by day or stolen by night. Thus I was; in the day the drought consumed me, and the frost by night; and my sleep fled from mine eyes. These twenty years have I been in thy house; I served thee fourteen years for thy two daughters, and six years for thy flock: and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the Fear of Isaac, had been with me, surely now hadst thou sent me away empty. God hath seen mine affliction and the labor of my hands, and rebuked thee yesternight." {73}{74} [Illustration] HEBRON Hebron, famous in Old Testament story, is to-day one of the four sacred cities of the Moslems. It is in a little valley surrounded by hills, which are still covered with vineyards. [End illustration] {75} And Laban answered and said unto Jacob, "The daughters are my daughters, and the children are my children, and the flocks are my flocks and all that thou seest is mine: and what can I do this day unto these my daughters, or unto their children which they have borne? And now come, let us make a covenant, I and thou; and let it be for a witness between me and thee." And Jacob took a stone, and set it up for a pillar. And Jacob said unto his brethren, "Gather stones"; and they took stones, and made an heap: and they ate there by the heap. And Laban called it "Jegar-sahadutha": but Jacob called it Galeed. And Laban said, "This heap is witness between me and thee this day." Therefore was the name of it called Galeed: and "Mizpah" (that is, watchtower), for he said, "The Lord watch between me and thee, When we are absent one from another." "If thou shalt afflict my daughters, and if thou shalt take wives beside my daughters, no man is with us; see, God is witness between me and thee." And Laban said to Jacob, "Behold this heap, and behold the pillar, which I have set between me and thee. This heap be witness, and the pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm. "The God of Abraham, and the God of Nahor, the God of their father, judge between us." And Jacob swore by the Fear of his father Isaac. And Jacob offered a sacrifice in the mountain, and called his brethren to eat bread: and they did eat bread, and tarried all night in the mountain. And early in the morning {76} Laban rose up, and kissed his sons and his daughters, and blessed them: and Laban departed, and returned unto his place. And Jacob went on his way, and the angels of God met him. And Jacob said when he saw them, "This is God's host": and he called the name of that place Mahanaim (that is, Two Hosts). JACOB FEARS THE WRATH OF ESAU. _He Wrestles with the Angel. The Brothers Meet and are Reconciled_. And Jacob sent messengers before him to Esau his brother unto the land of Seir, the field of Edom. And he commanded them, saying, "Thus shall ye say unto my lord Esau; 'Thus saith thy servant Jacob, I have sojourned with Laban, and stayed until now: and I have oxen, and asses and flocks, and menservants and maidservants: and I have sent to tell my lord, that I may find grace in thy sight.'" And the messengers returned to Jacob, saying, "We came to thy brother Esau, and moreover he cometh to meet thee, and four hundred men with him." Then Jacob was greatly afraid and was distressed: and he divided the people that was with him, and the flocks, and the herds, and the camels, into two companies; and he said, "If Esau come to the one company, and smite it, then the company which is left shall escape." {77}{78} [Illustration] THE VALLEY OF THE JABBOK From a photograph taken by Prof. H. G. Mitchell and used by his kind permission. Over this stream Jacob sent his family and his flock while he remained to wrestle with the angel through the night. [End illustration] {79} And Jacob said, "O God of my father Abraham, and God of my father Isaac, O Lord, who saidst unto me, 'Return unto thy country, and to thy kindred, and I will do thee good': I am not worthy of the least of all the mercies, and of all the truth, which thou hast showed unto thy servant; for with my staff I passed over this Jordan; and now I am become two companies. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he come and smite me, the mother with the children. And thou saidst, 'I will surely do thee good, and make thy family as the sand of the sea, which cannot be numbered for multitude.'" And he lodged there that night; and took of that which he had with him a present for Esau his brother; two hundred she-goats and twenty he-goats, two hundred ewes and twenty rams, thirty milch camels and their colts, forty cows and ten bulls, twenty she-asses and ten foals. And he delivered them into the hand of his servants, every drove by itself; and said unto his servants, "Pass over before me, and put a space between drove and drove." And he commanded the foremost, saying, "When Esau my brother meeteth thee, and asketh thee, saying, 'Whose art thou? and whither goest thou? and whose are these before thee?' then thou shalt say, 'They are thy servant Jacob's; it is a present sent unto my lord Esau: and, behold, he also is behind us.'" And he commanded also the second, and the third, and all that followed the droves, saying, "On this manner shall ye speak unto Esau, when ye find him; and ye shall say, 'Moreover, behold, thy servant Jacob is behind us.'" For he said, "I will appease him with the present that {80} goeth before me, and afterward I will see his face; peradventure he will accept me." So the present passed over before him: and he himself lodged that night in the company. And he rose up that night, and took his two wives, and his two handmaids, and his eleven children, and passed over the ford of Jabbok. And he took them, and sent them over the stream, and sent over that which he had. And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him. And he said, "Let me go, for the day breaketh." And he said, "I will not let thee go, except thou bless me." And he said unto him, "What is thy name?" And he said, "Jacob." And he said, "Thy name shall be called no more Jacob, but Israel: for thou hast striven with God and with men, and hast prevailed." And Jacob asked him and said, "Tell me, I pray thee, thy name." And he said, "Wherefore is it that thou dost ask after my name?" And he blessed him there. And Jacob called the name of the place Penuel: for, said he, "I have seen God face, to face, and my life is preserved." {81}{82} [Illustration] NABLOUS, THE ANCIENT SHECHEM, IN THE VALLEY BETWEEN MOUNTS EBAL AND GERIZIM Used by special permission of the Detroit Photograph Company. The first camping place of Abraham. Jacob built an altar here, and dug a well, and here Joseph was buried. Joshua set up a great stone "as a witness" here at the end of his life. It was here at "Jacob's well," about a mile and a half from the town, that Jesus met the woman of Samaria. [End illustration] {83} And the sun rose upon him as he passed over Penuel, and he limped upon his thigh. And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids. And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost. And he himself passed over before them, and bowed himself to the ground seven times, until he came near to his brother. And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept. And he lifted up his eyes, and saw the women and the children; and said, "Who are these with thee?" And he said, "The children which God hath graciously given thy servant." Then the handmaids came near, they and their children, and they bowed themselves. And Leah also and her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves. And he said, "What meanest thou by all this company which I met?" And he said, "To find grace in the sight of my lord." And Esau said, "I have enough; my brother, let that which thou hast be thine." And Jacob said, "Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: forasmuch as I have seen thy face, as one seeth the face of God, and thou wast pleased with me. Take, I {84} pray thee, my gift that is brought to thee; because God hath dealt graciously with me, and because I have enough." And he urged him, and he took it. And he said, "Let us take our journey, and let us go, and I will go before thee." And he said unto him, "My lord knoweth that the children are tender, and that the flocks and herds with me have their young: and if they overdrive them one day, all the flocks will die. Let my lord, I pray thee, pass over before his servant: and I will lead on gently, according to the pace of the cattle that are before me and according to the pace of the children, until I come unto my lord unto Seir." And Esau said, "Let me now leave with thee some of the folk that are with me." And he said, "What needeth it? let me find grace in the sight of my lord." So Esau returned that day on his way unto Seir. And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth. And Jacob came in peace to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram; and encamped before the city. And he bought the parcel of ground where he had spread his tent, at the hand of the children of Hamor, Shechem's father, for an hundred pieces of money. And he erected there an altar, and called it "God, the God of Israel." {85}{86} [Illustration] BETHEL Photograph taken by Mrs. Frank L. Goodspeed, of Springfield, Mass., and used by her kind permission. One of Abraham's camping grounds and the place of Jacob's dream. [End illustration] {87} JACOB ERECTS AN ALTAR AT BETH-EL. _He Is Given a New Name. The Death of Rachel_. And God said to Jacob, "Arise, go up to Beth-el, and dwell there: and make there an altar unto God, who appeared unto thee when thou fleddest from the face of Esau thy brother." Then Jacob said unto his household, and to all that were with him, "Put away the foreign gods that are among you, and purify yourselves, and change your garments: and let us arise, and go up to Beth-el; and I will make there an altar unto God, who answered me in the day of my distress, and was with me in the way which I went." And they gave to Jacob all the foreign gods which were in their hand, and the rings which were in their ears; and Jacob hid them under the oak which was by Shechem. And they journeyed: and a great terror was upon the cities that were round about them, and they did not pursue after the sons of Jacob. So Jacob came to Luz (the same is Beth-el), he and all the people that were with him. And he built there an altar, and called the place, "The God of Beth-el": because there God was revealed to him, when he fled from the face of his brother. And Deborah Rebekah's nurse died, and she was buried below Beth-el under the oak: and the name of it was called "The Oak of Weeping." And God appeared to Jacob again, when he came from Paddan-aram, and blessed him. And God said unto him, "Thy name is Jacob: thy name shall not be called any {88} more Jacob, but Israel shall be thy name:" and he called his name Israel. And God said unto him, "I am God Almighty: be fruitful and multiply; a nation and a company of nations shall be of thee, and kings shall come from thee; and the land which I gave unto Abraham and Isaac, to thee I will give it, and to thy family after thee will I give the land." And God went up from him in the place where he spoke with him. And Jacob set up a pillar in the place where he spoke with him, a pillar of stone: and he poured out a drink offering thereon, and poured oil thereon. And Jacob called the name of the place where God spoke with him, "Beth-el." And Rachel died, and was buried in the way to Ephrath (the same is Bethlehem). And Jacob set up a pillar upon her grave: the same is the Pillar of Rachel's grave unto this day. (In this place Jacob lived for many years; but the sorrow that came to him, and the wonderful things that befell him in his old age, and how he journeyed to Egypt, and died there, are told in the next story, the story of Joseph, his son.) {89}{90} [Illustration] MOSES From the frieze of the Prophets, by Sargent, in the Boston Public Library. [End illustration] {91} JOSEPH _The Story of the Shepherd Boy Who Was Sold into Bondage, and How He Became Ruler in a Great Nation_. A COWARDLY DEED. _Joseph Arouses the Enmity of His Older Brethren, and They Sell Him into Slavery_. (Joseph and Benjamin were the sons of Rachel, Jacob's best loved wife. Their mother died while Joseph was still a little boy and Benjamin was a baby. Their father loved the two motherless boys very much.) Joseph, when he was seventeen years old, was feeding the flock with his brethren; and he was a lad with the sons of Bilhah, and with the sons of Zilpah, his father's wives: and Joseph brought an evil report of them unto their father. Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colors. And his brethren saw that their father loved him more than all his brethren; and they hated him, and could not speak peaceably unto him. And Joseph dreamed a dream, and he told it to his brethren: and they hated him yet the more. And he said unto them, "Hear, I pray you, this dream which I have dreamed: for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and stood upright; and, {92} behold, your sheaves came round about, and bowed down to my sheaf." And his brethren said to him, "Shalt thou indeed reign over us? or shalt thou indeed have dominion over us?" And they hated him yet the more for his dreams, and for his words. And he dreamed yet another dream, and told it to his brethren, and said, "Behold, I have dreamed yet a dream; and, behold, the sun and the moon and eleven stars bowed down to me." And he told it to his father, and to his brethren; and his father rebuked him, and said unto him, "What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?" And his brethren envied him; but his father kept the saying in mind. And his brethren went to feed their father's flock in Shechem. And Israel said unto Joseph, "Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them." And he said to him, "Here am I." And he said to him, "Go now, see whether it is well with thy brethren, and well with the flock; and bring me word again." So he sent him out of the vale of Hebron, and he came to Shechem. And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, "What seekest thou?" And he said, "I seek my brethren: tell me, I pray thee, where they are feeding the flock." {93}{94} [Illustration] A CARAVAN LOADING FOR A JOURNEY From a photograph in the possession of Dr. W. J. Moulton and used by his kind permission. [End illustration] {95} And the man said, "They are departed hence: for I heard them say, 'Let us go to Dothan.'" And Joseph went after his brethren, and found them in Dothan. And they saw him afar off, and before he came near unto them, they conspired against him to slay him. And they said one to another, "Behold, this dreamer cometh. Come now therefore, and let us slay him, and cast him into one of the pits, and we will say, 'An evil beast hath devoured him': and we shall see what will become of his dreams." And Reuben heard it, and delivered him out of their hand; and said, "Let us not take his life." And Reuben said unto them, "Shed no blood; cast him into this pit that is in the wilderness, but lay no hand upon him": that he might deliver him out of their hand, to restore him to his father. And it came to pass, when Joseph was come unto his brethren, that they stript Joseph of his coat, the coat of many colors that was on him; and they took him and cast him into the pit: and the pit was empty, there was no water in it. And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a caravan of Ishmaelites came from Gilead, with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt. And Judah said unto his brethren, "What profit is it if we slay our brother and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother, our flesh," And his brethren hearkened unto him. {96} And they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver. And they brought Joseph into Egypt. And Reuben returned un to the pit; and, behold, Joseph was not in the pit; and he rent his clothes. And he returned unto his brethren, and said, "The child is not; and I, whither shall I go?" And they took Joseph's coat, and killed a he-goat, and dipped the coat in the blood; and they sent the coat of many colors, and they brought it to their father; and said, "This have we found: know now whether it be thy son's coat or not." And he knew it, and said, "It is my son's coat; an evil beast hath devoured him; Joseph is without doubt torn in pieces." And Jacob rent his garments, and put sackcloth upon his loins, and mourned for his son many days. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, "For I will go down to the grave to my son mourning." And his father wept for him. JOSEPH IN EGYPT. _Fortunate at First, He is Cast into Prison, but Even There He Finds Favor_. And Joseph was brought down to Egypt; and Potiphar, an officer of Pharaoh's, the captain of the guard, an Egyptian, bought him of the hand of the Ishmaelites, who had brought him down thither. And the Lord was with Joseph, and he was a prosperous man; and he was in the house of his master the Egyptian. {97}{98} [Illustration] A VIEW OF THE PYRAMIDS AND THE SPHINX From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. Egypt is a land of wonder and romance, the seat of one of the oldest civilizations on the face of the globe. Its ancient temples and statues, though in ruins, are among the most beautiful and wonderful in the world. Many of the tombs have been plundered, yet one has only just been opened which contained untouched the priceless memorial of that early time. This is the land over which the Hebrew shepherd lad Joseph ruled and out of which the Hebrew people finally marched to freedom. [End illustration] {99} And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand. And Joseph found grace in his sight, and he ministered unto him: and he made him overseer over his house, and all that he had he put into his hand. And it came to pass from the time that he made him overseer in his house, and over all that he had, that the Lord blessed the Egyptian's house for Joseph's sake; and the blessing of the Lord was upon all that he had, in the house and in the field. And he left all that he had in Joseph's hand; and he knew not aught that was with him, save the bread which he did eat. (But Joseph's mistress was a wicked woman, and, because Joseph would not do wrong, told what was not true about him to his master, so that Joseph's master took him, and put him into the prison, the place where the king's prisoners were bound: and he was there in the prison.) But the Lord was with Joseph, and showed kindness unto him, and gave him favor in the sight of the keeper of the prison. And the keeper of the prison committed to Joseph's hand all the prisoners that were in the prison; and whatsoever they did there, he was the doer of it. The keeper of the prison looked not to anything that was under his hand, because the Lord was with him; and that which he did, the Lord made it to prosper. JOSEPH INTERPRETS THE DREAMS OF PHARAOH'S OFFICERS. _The Fate of the Chief Butler and of the Baker of the King_. And it came to pass after these things, that the butler of the king of Egypt and his baker offended their lord the {100} king of Egypt. And Pharaoh was wroth against his two officers, against the chief of the butlers, and against the chief of the bakers. And he put them into the prison, the place where Joseph was bound. And the captain of the guard charged Joseph with them, and he ministered unto them: and they continued a season in prison. And they dreamed a dream both of them, each man his dream, in one night, the butler and the baker of the king of Egypt, who were bound in the prison. And Joseph came in to them in the morning, and saw them, and, behold, they were sad. And he asked Pharaoh's officers that were with him in prison, saying, "Wherefore look ye so sad to-day?" And they said unto him, "We have dreamed a dream, and there is none that can interpret it." And Joseph said unto them, "Do not interpretations belong to God? Tell it me, I pray you." And the chief butler told his dream to Joseph, and said to him, "In my dream, behold, a vine was before me; and in the vine were three branches: and it was as though it budded, and its blossoms shot forth; and the clusters thereof brought forth ripe grapes: and Pharaoh's cup was in my hand; and I took the grape: and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand." {101}{102} [Illustration] A GROVE OF DATE PALMS IN EGYPT From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. [End illustration] {103} And Joseph said unto him, "This is the interpretation of it: the three branches are three days; within yet three days shall Pharaoh lift up thine head, and restore thee unto thine office: and thou shalt give Pharaoh's cup into his hand, after the former manner when thou wast his butler. But have me in thy remembrance when it shall be well with thee, and show kindness, I pray thee, to me, and make mention of me unto Pharaoh, and bring me out of this house: for indeed I was stolen away out of the land of the Hebrews: and here also have I done nothing that they should put me into the dungeon." When the chief baker saw that the interpretation was good, he said unto Joseph, "I also was in my dream, and, behold, three baskets of white bread were on my head: and in the uppermost basket there was all manner of bakemeats for Pharaoh; and the birds ate them out of the basket upon my head." And Joseph answered and said, "This is the interpretation thereof: the three baskets are three days; within yet three days shall Pharaoh lift up thy head from off thee, and shall hang thee on a tree; and the birds shall eat thy flesh from off thee." And it came to pass the third day, which was Pharaoh's birthday, that he made a feast unto all his servants: and he lifted up the head of the chief butler and the head of the chief baker among his servants. And he restored the chief butler unto his butlership again; and he gave the cup into Pharaoh's hand: but he hanged the chief baker: as Joseph had interpreted to them. Yet did not the chief butler remember Joseph, but forgot him. {104} THE SEVEN FAT KINE AND THE SEVEN LEAN KINE _Which Joseph Told the King Meant Seven Fat Years of Plenty and Seven Lean Years of Want. The Hebrew Boy is Made Chief Ruler of Egypt. The Famine Comes_. And it came to pass at the end of two full years, that Pharaoh dreamed: and, behold, he stood by the river. And, behold, there came up out of the river seven kine, well favored and fatfleshed; and they fed in the reed-grass. And, behold, seven other kine came up after them out of the river, ill favored and leanfleshed; and stood by the other kine upon the brink of the river. And the ill favored and leanfleshed kine did eat up the seven well favored and fat kine. So Pharaoh awoke. And he slept and dreamed a second time: and, behold, seven ears of corn came up upon one stalk, full and good. And, behold, seven ears, thin and blasted with the east wind, sprung up after them. And the thin ears swallowed up the seven full and good ears. And Pharaoh awoke, and, behold, it was a dream. And it came to pass in the morning that his spirit was troubled; and he sent and called for all the magicians of Egypt, and all the wise men thereof: and Pharaoh told them his dream; but there was none that could interpret them unto Pharaoh. Then spoke the chief butler unto Pharaoh, saying, "I do remember my faults this day: Pharaoh was wroth with his servants, and put me in prison in the house of the captain of the guard, me and the chief baker: and we dreamed a dream in one night, I and he; we dreamed each man according to the interpretation of his dream. And {105} there was with us there a young man, an Hebrew, servant to the captain of the guard; and we told him, and he interpreted to us our dreams; to each man according to his dream he did interpret. And it came to pass as he interpreted to us, so it was; me he restored unto mine office, and him he hanged." Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in to Pharaoh. And Pharaoh said to Joseph, "I have dreamed a dream, and there is none that can interpret it: and I have heard say of thee, that when thou hearest a dream thou canst interpret it." And Joseph answered Pharaoh, saying, "It is not in me: God shall give Pharaoh an answer of peace." And Pharaoh spoke unto Joseph, "In my dream, behold, I stood upon the brink of the river: and, behold, there came up out of the river seven kine, fatfleshed and well favored; and they fed in the reed-grass: and, behold, seven other kine came up after them, poor and very ill favored and leanfleshed, such as I never saw in all the land of Egypt for badness: and the lean and ill favored kine ate up the first seven fat kine: and when they had eaten them up, it could not be known that they had eaten them; but they were still ill favored as at the beginning. So I awoke. "And I saw in my dream, and, behold, seven ears came up upon one stalk, full and good: and, behold, seven ears, {106} withered, thin, and blasted with the east wind, sprung up after them: and the thin ears swallowed up the seven good ears: and I told it unto the magicians; but there was none that could declare it to me." And Joseph said unto Pharaoh, "The dream of Pharaoh is one: what God is about to do he hath declared unto Pharaoh. The seven good kine are seven years; and the seven good ears are seven years: the dream is one. And the seven lean and ill favored kine that came up after them are seven years, and also the seven empty ears blasted with the east wind; they shall be seven years of famine. That is the thing which I spoke unto Pharaoh: what God is about to do he hath showed unto Pharaoh. Behold, there come seven years of great plenty throughout all the land of Egypt: and there shall arise after them seven years of famine; and all the plenty shall be forgotten in the land of Egypt; and the famine shall consume the land; and the plenty shall not be known in the land by reason of that famine which followeth; for it shall be very grievous. And the reason that the dream was doubled to Pharaoh is because the thing is established by God, and God will shortly bring it to pass. Now therefore let Pharaoh look out a man discreet and wise, and set him over the land of Egypt. Let Pharaoh do this, and let him appoint overseers over the land, and take up the fifth part of the land of Egypt in the seven plenteous years. And let them gather all the food of these good years that come, and lay up corn under the hand of Pharaoh for food in the cities, and let them keep it. And the food shall be for {107} a store to the land against the seven years of famine, which shall be in the land of Egypt; that the land perish not through the famine." And the thing was good in the eyes of Pharaoh, and in the eyes of all his servants. And Pharaoh said to his servants, "Can we find such a one as this, a man in whom the spirit of God is?" And Pharaoh said unto Joseph, "Forasmuch as God hath showed thee all this, there is none so discreet and wise as thou: thou shalt be over my house, and according to thy word shall all my people be ruled: only in the throne will I be greater than thou." And Pharaoh said unto Joseph, "See, I have set thee over all the land of Egypt." And Pharaoh took off his signet ring from his hand, and put it upon Joseph's hand, and arrayed him in vestures of fine linen, and put a gold chain about his neck; and he made him to ride in the second chariot which he had; and they cried before him, "Bow the knee": and he set him over all the land of Egypt. And Pharaoh said to Joseph, "I am Pharaoh, and without thee shall no man lift up his hand or his foot in all the land of Egypt." And Pharaoh gave Joseph Asenath the daughter of Poti-phera the priest of On to be his wife. And Joseph went out over the land of Egypt. And Joseph was thirty years old when he stood before Pharaoh, king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of {108} Egypt. And in the seven plenteous years the earth brought forth by handfuls. And he gathered up all the food of the seven years which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. And Joseph laid up corn as the sand of the sea, very much, until he left measuring; for it was without measure. And to Joseph were born two sons before the year of famine came, which his wife Asenath the daughter of Poti-phera priest of On bore to him. And Joseph called the name of the firstborn Manasseh: "For," said he, "God hath made me forget all my toil, and all my father's house." And the name of the second called he Ephraim: "For God hath made me fruitful in the land of my affliction." And the seven years of plenty, that was in the land of Egypt, came to an end. And the seven years of famine began to come, according as Joseph had said: and there was famine in all lands; but in all the land of Egypt there was bread. And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, "Go to Joseph; what he saith to you, do." And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine was sore in the land of Egypt. And all countries came into Egypt to Joseph to buy corn; because the famine was sore in all the earth. {109}{110} [Illustration] A VIEW OF THE PYRAMIDS, WITH A VILLAGE IN THE FOREGROUND From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. The pyramids, which are seen in the distance in this picture, were considered one of the "Seven Wonders of the World." There are seventy of them in Egypt and they were built as tombs of the Pharaohs. The "Great Pyramid" is four hundred and eighty feet and nine inches high; it is supposed to have taken one hundred thousand men fifty years to build it, and the date is given as from 3229 to 2123 B.C. [End illustration] {111} THE SONS OF JACOB COME TO EGYPT TO BUY CORN. _They Do Not Recognize, in the Ruler of the Land, the Brother Whom They Sold. He Commands Them to Bring Their Youngest Brother to Egypt_. Now Jacob saw that there was corn in Egypt, and Jacob said to his sons, "Why do ye look one upon another?" And he said, "Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die." And Joseph's ten brethren went down to buy corn from Egypt. But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, "Lest peradventure mischief befall him." And the sons of Israel came to buy among those that came: for the famine was in the land of Canaan. And Joseph was the governor over the land; he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves to him with their faces to the earth. And Joseph saw his brethren, and he knew them, but made himself strange to them, and spoke roughly with them; and he said unto them, "Whence come ye?" And they said, "From the land of Canaan to buy food." And Joseph knew his brethren, but they knew not him. And Joseph remembered the dreams which he dreamed of them, and said unto them, "Ye are spies; to see the nakedness of the land ye are come." And they said unto him, "Nay, my lord, but to buy food are thy servants come. We are all one man's sons; we are true men, thy servants are no spies." {112} And he said to them, "Nay, but to see the nakedness of the land ye are come." And they said, "We thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not." And Joseph said unto them, "That is it that I spoke unto you, saying, 'Ye are spies': hereby ye shall be proved: 'by the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. Send one of you, and let him fetch your brother, and ye shall be bound, that your words may be proved, whether there be truth in you: or else by the life of Pharaoh surely ye are spies." And he put them all together into prison three days. And Joseph said unto them the third day, "This do, and live; for I fear God: if ye be true men, let one of your brethren be bound in your prison house; but go ye, carry corn for the famine of your houses: and bring your youngest brother unto me; so shall your words be verified, and ye shall not die." And they did so. And they said one to another, "We are verily guilty concerning our brother, in that we saw the distress of his soul, when he besought us, and we would not hear; therefore is this distress come upon us." And Reuben answered them, saying, "Spoke I not unto you, saying, 'Do not sin against the child'; and ye would not hear? therefore also, behold, his blood is required." And they knew not that Joseph understood them; for there was an interpreter between them. And he turned himself about from them, and wept; {113} and he returned to them, and spoke to them, and took Simeon from among them, and bound him before their eyes. Then Joseph commanded to fill their vessels with corn, and to restore every man's money into his sack, and to give them provisions for the way: and thus was it done unto them. And they loaded their asses with their corn, and departed thence. And as one of them opened his sack to feed his ass in the lodging place, he espied his money; and, behold, it was in the mouth of his sack. And he said unto his brethren, "My money is restored; and, lo, it is even in my sack": and their heart failed them, and they turned trembling one to another, saying, "What is this that God hath done unto us?" And they came to Jacob their father to the land of Canaan, and told him all that had befallen them; saying, "The man, the lord of the land, spoke roughly with us, and took us for spies of the country. And we said to him, 'We are true men; we are no spies: we are twelve brethren, sons of our father; one is not, and the youngest is this day with our father in the land of Canaan.' "And the man, the lord of the land, said unto us, 'Hereby shall I know that ye are true men; leave one of your brethren with me, and take corn for the famine of your houses, and go your way: and bring your youngest brother unto me: then shall I know that ye are no spies, but that ye are true men: so will I deliver you your brother, and ye shall traffic in the land.'" And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and {114} when they and their father saw their bundles of money, they were afraid. And Jacob their father said unto them, "Me have ye bereaved of my children: Joseph is not, and Simeon is not, and ye will take Benjamin away: all these things are against me." And Reuben spoke unto his father, saying, "Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again." And he said, "My son shall not go down with you; for his brother is dead, and he only is left: if mischief befall him by the way in which ye go, then shall ye bring down my gray hairs with sorrow to the grave." JOSEPH AND HIS BROTHERS. _Jacob at First Refuses, but at Length Consents, to Let Benjamin Go. Joseph Places the Money in the Sacks. He Threatens the Brothers with Punishment. He tells His Brothers Who He Is, Forgives Them, and Takes Them Into His Favor_. And the famine was sore in the land. And it came to pass, when they had eaten up the corn which they had brought out of Egypt, their father said unto them, "Go again, buy us a little food." And Judah spoke unto him, saying, "The man did solemnly protest unto us, saying, 'Ye shall not see my face, except your brother be with you.' If thou wilt send our brother with us, we will go down and buy thee food: but if thou wilt not send him, we will not go down: for the man said unto us, 'Ye shall not see my face, except your brother be with you.'" {115} And Israel said, "Wherefore dealt ye so ill with me, as to tell the man whether ye had yet a brother?" And they said, "The man asked strictly concerning ourselves, and concerning our kindred, saying, 'Is your father yet alive? have ye another brother?' and we told him according to the nature of these words: could we in any wise know that he would say, 'Bring your brother down'?" And Judah said unto Israel his father, "Send the lad with me, and we will arise and go; that we may live, and not die, both we, and thou, and also our little ones. I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever: for except we had lingered, surely we had now returned a second time." And their father Israel said unto them, "If it be so now, do this; take of the choice fruits of the land in your vessels, and carry down the man a present, a little balm, and a little honey, spicery and myrrh, nuts, and almonds: and take double money in your hand; and the money that was returned in the mouth of your sacks carry again in your hand; peradventure it was an oversight: take also your brother, and arise, go again unto the man: and God Almighty give you mercy before the man, that he may release unto you your other brother and Benjamin. And if I be bereaved of my children, I am bereaved." And the men took that present, and they took double money in their hand, and Benjamin; and rose up, and went down to Egypt, and stood before Joseph. And when {116} Joseph saw Benjamin with them, he said to the steward of his house, "Bring the men into the house, and slay, and make ready; for the men shall dine with me at noon." And the man did as Joseph bade; and the man brought the men into Joseph's house. And the men were afraid, because they were brought into Joseph's house; and they said, "Because of the money that was returned in our sacks at the first time are we brought in; that he may seek occasion against us, and fall upon us, and take us for bondmen, and our asses." And they came near to the steward of Joseph's house, and they spoke unto him at the door of the house, and said, "Oh my lord, we came indeed down at the first time to buy food: and it came to pass, when we came to the lodging place, that we opened our sacks, and, behold, every man's money was in the mouth of his sack, our money in full weight: and we have brought it again in our hand. And other money have we brought down in our hand to buy food: we know not who put our money in our sacks." And he said, "Peace be to you, fear not: your God, and the God of your father, hath given you treasure in your sacks: I had your money." And he brought Simeon out to them. And the man brought the men into Joseph's house, and gave them water, and they washed their feet; and he gave their asses provender. And they made ready the present for Joseph's coming at noon: for they heard that they should eat there. And when Joseph came home, they brought him the present which was in their hand into the house, and bowed {117} down themselves to him to the earth. And he asked them of their welfare, and said, "Is your father well, the old man of whom ye spoke? Is he yet alive?" and they said, "Thy servant our father is well, he is yet alive." And they bowed the head, and made obeisance. And he lifted up his eyes and saw Benjamin his brother, his mother's son, and said, "Is this your youngest brother, of whom ye spoke unto me?" And he said, "God be gracious unto thee, my son." And Joseph made haste; for his heart yearned over his brother: and he sought where to weep; and he entered into his chamber, and wept there. And he washed his face and came out; and he refrained himself, and said, "Set on food." And they set on for him by himself, and for them by themselves, and for the Egyptians, who ate with him, by themselves: because the Egyptians could not eat with the Hebrews; for that is an abomination to the Egyptians. And they sat before him, the firstborn according to his birthright, and the youngest according to his youth: and the men marveled one with another. And he took of the food and sent portions to them from before him: but Benjamin's portion was five times as much as any of theirs. And they drank, and were merry with him. And he commanded the steward of his house, saying, "Fill the men's sacks with food, as much as they can carry, and put every man's money in his sack's mouth. And put my cup, the silver cup, in the sack's mouth of the youngest, and his corn money." {118} And he did according to the word that Joseph had spoken. As soon as the morning was light the men were sent away, they and their asses. And when they were gone out of the city, and were not yet far off, Joseph said to his steward, "Up, follow after the men; and when thou dost overtake them, say to them, 'Wherefore have ye rewarded evil for good? Is not this the cup from which my lord drinketh, and whereby he indeed divineth? ye have done evil in so doing.'" And he overtook them, and he spoke unto them these words. And they said unto him, "Wherefore speaketh my lord such words as these? God forbid that thy servants should do such a thing. Behold, the money, which we found in our sacks' mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord's house silver or gold? With whomsoever of thy servants it be found, let him die, and we also will be my lord's bondmen." And he said, "Now also let it be according unto your words: he with whom it is found shall be my bondman; and ye shall be blameless." Then they hasted, and took down every man his sack to the ground, and opened every man his sack. And he searched, and began at the eldest, and left off at the youngest: and the cup was found in Benjamin's sack. Then they rent their clothes, and loaded every man his ass, and returned to the city. And Judah and his brethren came to Joseph's house; and he was yet there: and they fell before him on the ground. And Joseph said {119} unto them, "What deed is this that ye have done? know ye not that such a man as I can indeed divine?" And Judah said, "What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord's bondmen, both we, and he also in whose hand the cup is found." And he said, "God forbid that I should do so: the man in whose hand the cup is found, he shall be my bondman; but as for you, get you up in peace unto your father." Then Judah came near unto him, and said, "Oh my lord, let thy servant, I pray thee, speak a word to my lord, and let not thine anger burn against thy servant: for thou art even as Pharaoh. My lord asked his servants, saying, 'Have ye a father, or a brother?' And we said unto my lord, 'We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.' And thou saidst unto thy servants, 'Bring him down unto me, that I may set mine eyes upon him.' And we said to my lord, 'The lad cannot leave his father: for if he should leave his father, his father would die.' And thou saidst unto thy servants, 'Except your youngest brother come down with you, ye shall see my face no more.' And it came to pass when we came up to thy servant my father, we told him the words of my lord. And our father said, 'Go again, buy us a little food.' And we said, 'We cannot go down: if our youngest brother be with us, then will {120} we go down: for we may not see the man's face, except our youngest brother be with us.' And thy servant my father said to us, 'Ye know that my wife bore me two sons: and the one went out from me, and I said, "Surely he is torn in pieces"; and I have not seen him since: and if ye take this one also from me, and mischief befall him, ye shall bring down my gray hairs in sorrow to the grave.' Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad's life; it shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying, 'If I bring him not unto thee, then shall I bear the blame to my father for ever.' Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, and the lad be not with me? lest I see the evil that shall come on my father." Then Joseph could not refrain himself before all them that stood by him; and he cried, "Cause every man to go out from me." And there stood no man with him, while Joseph made himself known to his brethren. And he wept aloud: and the Egyptians heard, and the house of Pharaoh heard. And Joseph said unto his brethren, "I am Joseph; doth my father yet live?" And his brethren could not answer him; for they were {121} troubled at his presence. And Joseph said to his brethren, "Come near to me, I pray you." And they came near. And he said, "I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life. For these two years hath the famine been in the land: and there are yet five years, in the which there shall be neither plowing nor harvest. And God sent me before you to preserve you a remnant in the earth, and to save you alive by a great deliverance. So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt. Haste ye, and go up to my father, and say unto him, 'Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not: and thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children's children, and thy flocks, and thy herds, and all that thou hast: and there will I nourish thee; for there are yet five years of famine; lest thou come to poverty, thou, and thy household, and all that thou hast. And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.' And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither." And he fell upon his brother Benjamin's neck and wept; and Benjamin wept upon his neck. And he kissed all his {122} brethren, and wept with them: and after that his brethren talked with him. And the report thereof was heard in Pharaoh's house, saying, "Joseph's brethren are come": and it pleased Pharaoh well, and his servants. And Pharaoh said unto Joseph, "Say unto thy brethren, 'This do ye; load your beasts, and go, get you unto the land of Canaan; and take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.' Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come. Also regard not your possessions; for the good of all the land of Egypt is yours." And the sons of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provisions for the way. To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment. And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she-asses laden with corn and bread and victual for his father by the way. So he sent his brethren away, and they departed: and he said to them, "See that ye fall not out by the way." And they went up out of Egypt, and came into the land of Canaan to Jacob their father. And they told him, saying, "Joseph is yet alive, and he is ruler over all the land of Egypt." And his heart fainted, for he {123} believed them not. And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: and Israel said, "It is enough; Joseph my son is yet alive: I will go and see him before I die." JACOB IN EGYPT. _The Famine Wastes the Land. Death of Jacob. Death of Joseph_. And Israel took his journey with all that he had, and came to Beer-sheba, and offered sacrifices to the God of his father Isaac. And God spoke unto Israel in the visions of the night, and said, "Jacob, Jacob." And he said, "Here am I." And he said, "I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation: I will go down with thee into Egypt; and I will also surely bring thee up again: and Joseph shall put his hand upon thine eyes." And Jacob rose up from Beer-sheba: and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle and their goods, which they had gotten in the land of Canaan, and came into Egypt, Jacob, and all his family with him: his sons, and his sons' sons with him, his daughters, and his sons' daughters, and all his family brought he with him into Egypt. And he sent Judah before him unto Joseph, to show the way before him unto Goshen; and they came into the {124} land of Goshen. And Joseph made ready his chariot, and went up to meet Israel his father, to Goshen; and he presented himself to him, and fell on his neck, and wept on his neck a good while. And Israel said unto Joseph, "Now let me die, since I have seen thy face, and know that thou art yet alive." And Joseph said to his brethren, and to his father's house, "I will go up, and tell Pharaoh, and will say unto him, 'My brethren, and my father's house, which were in the land of Canaan, are come unto me; and the men are shepherds, for they have been keepers of cattle; and they have brought their flocks, and their herds, and all that they have.' And it shall come to pass, when Pharaoh shall call you, and shall say, 'What is your occupation?' that ye shall say, 'Thy servants have been keepers of cattle from our youth even until now, both we, and our fathers': that ye may dwell in the land of Goshen; for every shepherd is an abomination unto the Egyptians." Then Joseph went in and told Pharaoh, and said, "My father and my brethren, and their flocks, and their herds, and all that they have, are come out of the land of Canaan; and, behold, they are in the land of Goshen." And from among his brethren he took five men, and presented them to Pharaoh. And Pharaoh said to his brethren, "What is your occupation?" And they said to Pharaoh, "Thy servants are shepherds, both we, and our fathers." And they said to Pharaoh, "To sojourn in the land are we come; for there is no pasture for thy servants' {125} flocks; for the famine is sore in the land of Canaan: now therefore, we pray thee, let thy servants dwell in the land of Goshen." And Pharaoh spoke unto Joseph, saying, "Thy father and thy brethren are come to thee: the land of Egypt is before thee; in the best of the land make thy father and thy brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any able men among them, then make them rulers over my cattle." And Joseph brought in Jacob his father, and set him before Pharaoh: and Jacob blessed Pharaoh. And Pharaoh said unto Jacob, "How many are the days of the years of thy life?" And Jacob said unto Pharaoh, "The days of the years of my pilgrimage are an hundred and thirty years: few and evil have been the days of the years of my life, and they have not attained unto the days of the years of the life of my fathers in the days of their pilgrimage." And Jacob blessed Pharaoh, and went out from the presence of Pharaoh. And Joseph placed his father and his brethren, and gave them a possession in the land of Egypt, in the best of the land, in the land of Rameses, as Pharaoh had commanded. And Joseph nourished his father, and his brethren, and all his father's household, with food, according to their families. And there was no food in all the land; for the famine was very sore, so that the land of Egypt and the land of Canaan fainted by reason of the famine. And Joseph gathered up all the money that was found in the land of {126} Egypt, and in the land of Canaan, for the corn which they bought: and Joseph brought the money into Pharaoh's house. And when the money was all spent in the land of Egypt, and in the land of Canaan, all the Egyptians came to Joseph, and said, "Give us bread: for why should we die in thy presence? for our money faileth." And Joseph said, "Give your cattle; and I will give you for your cattle if money fail." And they brought their cattle unto Joseph: and Joseph gave them food in exchange for the horses, and for the flocks, and for the herds, and for the asses: and he fed them with food in exchange for all their cattle for that year. And when that year was ended, they came to him the second year, and said to him, "We will not hide from my lord, how that our money is all spent; and the herds of cattle are my lord's; there is nought left in the sight of my lord, but our bodies, and our lands: wherefore should we die before thine eyes, both we and our land? buy us and our land for food, and we and our land will be servants unto Pharaoh: and give us seed, that we may live, and not die, and that the land be not desolate." So Joseph bought all the land of Egypt for Pharaoh; for the Egyptians sold every man his field, because the famine was sore upon them: and the land became Pharaoh's. And as for the people, he removed them to the cities from one end of the border of Egypt even to the other end thereof. {127}{128} [Illustration] A VIEW IN LUXOR From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. [End illustration] {129} Only the land of the priests bought he not: for the priests had a portion from Pharaoh, and did eat their portion which Pharaoh gave them; wherefore they sold not their land. Then Joseph said unto the people, "Behold, I have bought you this day and your land for Pharaoh: lo, here is seed for you, and ye shall sow the land. And it shall come to pass at the ingatherings, that ye shall give a fifth to Pharaoh, and four parts shall be your own, for seed of the field, and for your food, and for them of your households, and for food for your little ones." And they said, "Thou hast saved our lives: let us find grace in the sight of my lord, and we will be Pharaoh's servants." And Joseph made it a statute concerning the land of Egypt unto this day, that Pharaoh should have the fifth; only the land of the priests alone became not Pharaoh's. And Israel dwelt in the land of Egypt, in the land of Goshen; and they got them possessions therein, and were fruitful, and multiplied exceedingly. And Jacob lived in the land of Egypt seventeen years: so the days of Jacob, the years of his life, were an hundred forty and seven years. And the time drew near that Israel must die: and he called his son Joseph, and said unto him, "If now I have found grace in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly and truly with me; bury me not, I pray thee, in Egypt: bury me with my fathers in the cave that is in the field of Ephron the Hittite, in the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a buryingplace: there they {130} buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah: the field and the cave that is therein, which was purchased from the children of Heth." And when Jacob made an end of charging his sons, he laid himself down upon his bed and died. And Joseph fell upon his father's face, and wept upon him, and kissed him. And Joseph commanded his servants the physicians to embalm his father: and the physicians embalmed Israel. And forty days were fulfilled for him; for so are fulfilled the days of embalming: and the Egyptians wept for him threescore and ten days. And when the days of weeping for him were past, Joseph spoke unto the house of Pharaoh, saying, "If now I have found grace in your eyes, speak, I pray you, in the ears of Pharaoh, saying, 'My father made me swear, saying, Lo, I die: in my grave which I have digged for me in the land of Canaan, there shalt thou bury me. Now therefore let me go up, I pray thee, and bury my father, and I will come again.'" And Pharaoh said, "Go up, and bury thy father, according as he made thee swear." And Joseph went up to bury his father: and with him went up all the servants of Pharaoh, the elders of his house, and all the elders of the land of Egypt, and all the house of Joseph, and his brethren, and his father's house: only their little ones, and their flocks and their herds, they left in the land of Goshen. And there went up with him both chariots and horsemen: and it was a very great {131} company. And they came to the threshing-floor of Atad, which is beyond Jordan, and there they lamented with a very great and sore lamentation: and he made a mourning for his father seven days. And when the inhabitants of the land, the Canaanites, saw the mourning in the floor of Atad, they said, "This is a grievous mourning to the Egyptians": wherefore the name of it was called "The Mourning of Egypt," which is beyond Jordan. And his sons did unto him according as he commanded them: for his sons carried him into the land of Canaan, and buried him in the cave of the field of Machpelah, which Abraham bought with the field, for a possession of a buryingplace, of Ephron the Hittite, before Mamre. And Joseph returned into Egypt, he, and his brethren, and all that went up with him to bury his father, after he had buried his father. And when Joseph's brethren saw that their father was dead, they said, "It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him." And they sent a message unto Joseph, saying, "Thy father did command before he died, saying, 'So shall ye say unto Joseph, Forgive, I pray thee now, the transgression of thy brethren, and their sin, in that they did unto thee evil': and now, we pray thee, forgive the transgression of the servants of the God of thy father." And Joseph wept when they spoke unto him. And his brethren also went and fell down before his face; and they said, "Behold, we are thy servants." And Joseph {132} said unto them, "Fear not: for am I in the place of God? And as for you, ye meant evil against me; but God meant it for good, to bring to pass, as it is this day, to save much people alive. Now therefore fear ye not: I will nourish you, and your little ones." And he comforted them, and spoke kindly unto them. And Joseph dwelt in Egypt, he, and his father's house: and Joseph lived an hundred and ten years. And Joseph saw Ephraim's children of the third generation. And Joseph said unto his brethren, "I die: but God will surely visit you, and bring you up out of this land unto the land which he swore to Abraham, to Isaac, and to Jacob." And Joseph took an oath of the children of Israel, saying, "God will surely visit you, and ye shall carry up my bones from hence." So Joseph died, being an hundred and ten years old: and they embalmed him, and he was put in a coffin in Egypt. {133} The Great Captains The word "captain" following the use in the Bible and all literature down to the present day, is not the particular term, designating the commander of a small company of soldiers, but a general term, standing for leadership in the largest sense. Moses, according to this meaning of the word, was one of the greatest of the worlds captains, for he took a cowardly, unorganized mob of slaves and led them through the most appalling difficulties and dangers, to freedom, and to a position where national existence was possible. While there was little actual fighting in the journey from Egypt to Palestine, yet there was necessity, every step of the way, for the highest qualities of leadership. Joshua was a great captain in the more strictly military sense of the word. He found the force organized and disciplined by the leadership of Moses, and he used it as a skillful swordsman uses a keen and tempered blade. In his campaigns he displayed the abilities of the great military genius. {134} THE FINDING OF MOSES Slow glides the Nile: amid the margin flags, Closed in a bulrush ark, the babe is left,-- Left by a mother's hand. His sister waits Far off; and pale, 'tween hope and fear, beholds The royal maid, surrounded by her train, Approach the river bank,--approach the spot Where sleeps the innocent: she sees them stoop With meeting plumes; the rushy lid is oped, And wakes the infant, smiling in his tears, As when along a little mountain lake The summer south-wind breathes, with gentle sigh, And parts the reeds, unveiling, as they bend, A water-lily floating on the wave. {135}{136} [Illustration] VIEW FROM RAMAH, THE TRADITIONAL HOME OF SAMUEL Copyright by Underwood & Underwood and used by special permission. "We know not with certainty the situation of Ramah. Of Samuel as of Moses it may be said, 'No man knoweth of his sepulchre unto this day.' But the lofty peak above Gibeon, which has long borne his name, has this feature (in common, to a certain extent, with any high place which can have been the scene of his life and death), that it overlooks the whole of that broad table-land, on which the fortunes of the Jewish monarchy were afterwards unrolled. Its towering eminence, from which the pilgrims first obtained their view of Jerusalem, is no unfit likeness of the solitary grandeur of the prophet Samuel, who lived and died in the very midst of the future glory of his country" [End illustration] {137} MOSES _The Story of the Man Who Led a Race of Slaves Out of Bondage, and Became the Emancipator of a Great Nation_. THE ISRAELITES ARE ENSLAVED IN EGYPT. _The Slave Who Was Brought Up in a King's Palace. Moses Kills One of the Egyptian Taskmasters and Flees from the Country_. Now there arose a new king over Egypt, who knew not Joseph. And he said to his people, "Behold, the people of the children of Israel are more and mightier than we: come, let us deal wisely with them; lest they multiply, and it come to pass, that, when there falleth out any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land." Therefore they set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store cities, Pithom and Raamses. But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were grieved because of the children of Israel. And the Egyptians made the children of Israel to serve with rigor: and they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field, all their service, wherein they made them serve with rigor. {138} And Pharaoh charged all his people, saying, "Every son that is born to the Hebrews ye shall cast into the river, and every daughter ye shall save alive." And there went a man of the house of Levi, and took for his wife a daughter of Levi. And the woman had a son: and when she saw that he was a goodly child, she hid him three months. And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with pitch; and she put the child therein, and laid it in the flags by the river's brink. And his sister stood afar off, to know what would be done to him. And the daughter of Pharaoh came down to bathe at the river; and her maidens walked along by the river side; and she saw the ark among the flags, and sent her handmaid to fetch it. And she opened it and saw the child: and, behold, the babe wept. And she had compassion on him, and said, "This is one of the Hebrews' children." Then said his sister to Pharaoh's daughter, "Shall I go and call thee a nurse of the Hebrew women, that she may nurse the child for thee?" And Pharaoh's daughter said to her, "Go." And the maid went and called the child's mother. And Pharaoh's daughter said to her, "Take this child away, and nurse it for me, and I will give thee thy wages." And the woman took the child, and nursed it. And the child grew, and she brought him to Pharaoh's daughter, and he became her son. And she called his name Moses, and said, "Because I drew him out of the water." {139}{140} [Illustration] THE SPHINX From a photograph in the possession of Mr. S. E. Bridgman and used by his kind permission. The Great Sphinx at Gizeh is a colossal figure carved out of the solid rock. It perhaps represents the reigning monarch as a conqueror. The age of the Great Sphinx is thought to be about the same as that of the pyramids [End illustration] {141} And it came to pass in those days, when Moses was grown up, that he went out to his brethren, and looked on their burdens: and he saw an Egyptian smiting an Hebrew, one of his brethren. And he looked this way and that way, and when he saw that there was no man, he smote the Egyptian, and hid him in the sand. And he went out the second day, and, behold, two men of the Hebrews strove together: and he said to him that did the wrong, "Wherefore smitest thou thy fellow?" And he said, "Who made thee a prince and a judge over us? thinkest thou to kill me, as thou killedst the Egyptian?" And Moses feared, and said, "Surely the thing is known." Now when Pharaoh heard this thing, he sought to slay Moses. But Moses fled from the face of Pharaoh, and dwelt in the land of Midian: and he sat down by a well. Now the priest of Midian had seven daughters: and they came and drew water, and filled the troughs to water their father's flock. And the shepherds came and drove them away: but Moses stood up and helped them, and watered their flock. And when they came to Reuel their father, he said, "How is it that ye are come so soon to-day?" And they said, "An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock." And he said to his daughters, "And where is he? why is it that ye have left the man? call him, that he may eat bread." And Moses was content to dwell with the man: and he gave Moses Zipporah his daughter. And she had a {142} son, and he called his name Gershom: for he said, "I have been a sojourner in a strange land." And it came to pass in the course of those many days, that the king of Egypt died: and the children of Israel sighed by reason of the bondage, and they cried, and their cry came up unto God by reason of the bondage. And God heard their groaning, and God remembered them. THE VOICE OF GOD FROM THE BURNING BUSH. _The Lord Commissions Moses to Lead His People Out of Bondage_. Now Moses was keeping the flock of Jethro his father-in-law, the priest of Midian: and he led the flock to the back of the wilderness, and came to the mountain of God, to Horeb. And the angel of the Lord appeared to him in a flame of fire out of the midst of a bush: and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, "I will turn aside now, and see this great sight, why the bush is not burnt." And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, "Moses, Moses." And he said, "Here am I." And he said, "Draw not nigh hither: put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Moreover he said, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." {143} And Moses hid his face; for he was afraid to look upon God. And the Lord said, "I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows; and I am come down to deliver them out of the hand of the Egyptians, and to bring them up out of that land to a good land and a large, to a land flowing with milk and honey. And now, behold, the cry of the children of Israel is come to me: moreover I have seen the oppression wherewith the Egyptians oppress them. Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth my people the children of Israel out of Egypt." And Moses said to God, "Who am I, that I should go to Pharaoh, and that I should bring forth the children of Israel out of Egypt?" And he said, "Certainly I will be with thee; and this shall be the token unto thee, that I have sent thee: when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain." And Moses said unto God, "Behold, when I come unto the children of Israel, and shall say unto them, 'The God of your fathers hath sent me unto you'; and they shall say to me, 'What is his name?' what shall I say unto them?" And God said unto Moses, "I am that I am": and he said, "Thus shalt thou say unto the children of Israel, 'I am hath sent me unto you.'" [Footnote: These phrases are a reference to the name Jehovah, which was thought to mean "He is."] {144} And God said moreover to Moses, "Thus shalt thou say to the children of Israel, 'The Lord, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me to you': this is my name for ever, and this is my memorial to all generations. Go, and gather the elders of Israel together, and say unto them, 'The Lord, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, hath appeared to me, saying, I have surely visited you, and seen that which is done to you in Egypt: and I have said, I will bring you up out of the affliction of Egypt, to a land flowing with milk and honey.' And they shall hearken to thy voice: and thou shalt come, thou and the elders of Israel, to the king of Egypt, and ye shall say to him, 'The Lord, the God of the Hebrews, hath met with us: and now let us go, we pray thee, three days' journey into the wilderness, that we may sacrifice to the Lord our God.' And I know that the king of Egypt will not give you leave to go, no, not by a mighty hand. And I will put forth my hand, and smite Egypt with all my wonders which I will do in the midst thereof: and after that he will let you go. And I will give this people favor in the sight of the Egyptians: and it shall come to pass, that, when ye go, ye shall not go empty: but every woman shall ask of her neighbor, and of her that sojourneth in her house, jewels of silver, and jewels of gold, and raiment: and ye shall put them upon your sons, and upon your daughters; and ye shall spoil the Egyptians." And Moses answered and said, "But, behold, they will {145} not believe me, nor hearken unto my voice: for they will say, 'The Lord hath not appeared to thee.'" And the Lord said unto him, "What is that in thine hand?" And he said, "A rod." And he said, "Cast it on the ground." And he cast it on the ground, and it became a serpent; and Moses fled from before it. And the Lord said unto Moses, "Put forth thine hand, and take it by the tail." And he put forth his hand, and laid hold of it, and it became a rod in his hand. And the Lord said furthermore to him, "Put now thine hand into thy bosom." And he put his hand into his bosom: and when he took it out, behold, his hand was leprous, as white as snow. And he said, "Put thine hand into thy bosom again." And he put his hand into his bosom again; and when he took it out of his bosom, behold, it was turned again as his other flesh. The Lord said, "It shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign. And it shall come to pass, if they will not believe even these two signs, neither hearken to thy voice, that thou shalt take of the water of the river, and pour it upon the dry land: and the water which thou takest out of the river shall become blood upon the dry land." And Moses said unto the Lord, "Oh Lord, I am not eloquent, neither heretofore, nor since thou hast spoken {146} unto thy servant: for I am slow of speech, and of a slow tongue." And, the Lord said unto him, "Who hath made man's mouth? or who maketh a man dumb, or deaf, or seeing, or blind? is it not I, the Lord? Now therefore go, and I will be with thy mouth, and teach thee what thou shalt speak." And he said, "Oh Lord, send, I pray thee, by the hand of him whom thou wilt send." And the anger of the Lord was kindled against Moses, and he said, "Is there not Aaron thy brother the Levite? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee, he will be glad in his heart. And thou shalt speak to him, and put the words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what ye shall do. And he shall be thy spokesman unto the people: and it shall come to pass, that he shall be to thee a mouth, and thou shalt be to him as God. And thou shalt take in thine hand this rod, wherewith thou shalt do the signs." And Moses went and returned to Jethro his father-inn law, and said unto him, "Let me go, I pray thee, and return to my brethren which are in Egypt, and see whether they be yet alive." And Jethro said to Moses, "Go in peace." And the Lord said to Moses in Midian, "Go, return into Egypt: for all the men are dead which sought thy life." {147}{148} [Illustration] THE BANKS OF THE NILE NEAR CAIRO From a photograph owned by Mr. S. E. Bridgman and used by his kind permission. The Nile was the life and glory of Egypt. It afforded a magnificent waterway for commerce, and the annual overflow gave the greatest fertility to the soil. [End illustration] {149} And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt: and Moses took the rod of God in his hand. And the Lord said to Moses, "When thou goest back into Egypt, see that thou do before Pharaoh all the wonders which I have put in thine hand: but I will harden his heart, and he will not let the people go. And thou shalt say to Pharaoh, 'Thus saith the Lord, Israel is my son, my firstborn: and I have said to thee, Let my son go, that he may serve me; and thou hast refused to let him go: behold I will slay thy son, thy firstborn.'" And the Lord said to Aaron, "Go into the wilderness to meet Moses." And he went, and met him in the mountain of God, and kissed him. And Moses told Aaron all the words of the Lord wherewith he had sent him, and all the signs wherewith he had charged him. And Moses and Aaron went and gathered together all the elders of the children of Israel: and Aaron spoke all the words which the Lord had spoken to Moses, and did the signs in the sight of the people. And the people believed. "LET MY PEOPLE GO." _Moses and Aaron Demand the Release of the Israelites_. _Pharaoh Refuses_. And afterward Moses and Aaron came, and said to Pharaoh, "Thus saith the Lord, the God of Israel, 'Let my people go, that they may hold a feast unto me in the wilderness.'" And Pharaoh said, "Who is the Lord, that I should hearken to his voice to let Israel go? I know not the Lord, and moreover I will not let Israel go." {150} And they said, "The God of the Hebrews hath met with us: let us go, we pray thee, three days' journey into the wilderness, and sacrifice to the Lord our God; lest he fall upon us with pestilence, or with the sword." And the king of Egypt said to them, "Wherefore do ye, Moses and Aaron, loose the people from their works? get you to your burdens." And Pharaoh said, "Behold, the people of the land are now many, and ye make them rest from their burdens." And the same day Pharaoh commanded the taskmasters of the people, and their officers, saying, "Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves. And the number of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish aught thereof: for they are idle; therefore they cry, saying, 'Let us go and sacrifice to our God.' Let heavier work be laid upon the men, that they may labor therein; and let them not regard lying words." And the taskmasters of the people went out, and their officers, and they spoke to the people, saying, "Thus saith Pharaoh, I will not give you straw. Go yourselves, get you straw where ye can find it: for naught of your work shall be diminished." So the people were scattered abroad throughout all the land of Egypt to gather stubble for straw. And the taskmasters were urgent, saying, "Fulfill your works, your daily tasks, as when there was straw." And the officers of the children of Israel, which {151} Pharaoh's taskmasters had set over them, were beaten, and demanded, "Wherefore have ye not fulfilled your task both yesterday and to-day, in making brick as heretofore?" Then the officers of the children of Israel came and cried to Pharaoh, saying, "Wherefore dealest thou thus with thy servants? There is no straw given unto thy servants, and they say to us, 'Make brick': and, behold, thy servants are beaten; but the fault is in thine own people." But he said, "Ye are idle, ye are idle: therefore ye say, 'Let us go and sacrifice to the Lord.' Go therefore now, and work; for there shall no straw be given you, yet shall ye deliver the number of bricks." And the officers of the children of Israel saw that they were in deep trouble when it was said, "Ye shall not diminish aught from your bricks, your daily tasks." And they met Moses and Aaron, who stood in the way, as they came forth from Pharaoh: and they said to them, "The Lord look upon you, and judge; because ye have made us to be abhorred in the eyes of Pharaoh, and in the eyes of his servants, to put a sword in their hand to slay us." And the Lord said unto Moses, "Now shalt thou see what I will do to Pharaoh: for by a strong hand shall he let them go, and by a strong hand shall he drive them out of his land." And it came to pass on the day when the Lord spoke unto Moses in the land of Egypt, that the Lord spoke to Moses, saying, "I am the Lord: speak thou to Pharaoh king of Egypt all that I speak to thee." {152} And Moses said before the Lord, "Behold, I am slow of speech and of a slow tongue, and how shall Pharaoh hearken unto me?" And the Lord said unto Moses, "See, I have made thee a god to Pharaoh: and Aaron thy brother shall be thy spokesman. Thou shalt speak all that I command thee: and Aaron thy brother shall speak unto Pharaoh, that he let the children of Israel go out of his land. And I will harden Pharaoh's heart, and multiply my signs and my wonders in the land of Egypt. But Pharaoh will not hearken unto you, and I will lay my hand upon Egypt, and bring forth my hosts, my people the children of Israel, out of the land of Egypt by great judgments. And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them." And Moses and Aaron did so; as the Lord commanded them, so did they. And the Lord spoke to Moses and to Aaron, saying, "When Pharaoh shall speak to you, saying, 'Show a wonder for you:' then thou shalt say unto Aaron, 'Take thy rod, and cast it down before Pharaoh, that it become a serpent.'" And Moses and Aaron went in unto Pharaoh, and they did so, as the Lord had commanded: and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent. Then Pharaoh also called for the wise men and the magicians: and they also did in like manner with their enchantments. {153}{154} [Illustration] THE RIVER NILE From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. "And all the waters that were in the river were turned to blood." This picture shows the broad Nile with one of the boats now in use called a "dahabiyeh." There has been built recently on the upper Nile an immense dam which will be used to regulate the flow of water and bring great agricultural prosperity to Egypt [End illustration] {155} For they cast down every man his rod, and they became serpents: but Aaron's rod swallowed up their rods. And Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had spoken. THE PLAGUES OF EGYPT. 1. THE PLAGUE OF BLOOD. And the Lord said unto Moses, "Pharaoh's heart is stubborn, he refuseth to let the people go. Get thee to Pharaoh in the morning; lo, he goeth out unto the water; and thou shalt stand by the river's brink to meet him; and the rod which was turned to a serpent shalt thou take in thine hand. And thou shalt say unto him, 'The Lord, the God of the Hebrews, hath sent me to thee, saying, Let my people go, that they may serve me in the wilderness: and, behold, hitherto thou hast not hearkened. Thus saith the Lord, In this thou shalt know that I am the Lord: behold, I will smite with the rod that is in mine hand upon the waters which are in the river, and they shall be turned to blood. And the fish that are in the river shall die, and the river shall stink; and the Egyptians shall loathe to drink water from the river.'" And the Lord said to Moses, "Say unto Aaron, 'Take thy rod, and stretch out thine hand over the waters of Egypt, over their rivers, over their streams, and over their pools, and over all their ponds of water, that they may become blood; and there shall be blood throughout all the land of Egypt, both in vessels of wood and in vessels of stone.'" {156} And Moses and Aaron did so, as the Lord commanded; and he lifted up the rod, and smote the waters that were in the river, in the sight of Pharaoh, and in the sight of his servants; and all the waters that were in the river were turned to blood. And the fish that were in the river died; and the river stank, and the Egyptians could not drink water from the river; and the blood was throughout all the land of Egypt. And the magicians of Egypt did in like manner with their enchantments: and Pharaoh's heart was hardened, and he hearkened not unto them; as the Lord had spoken. And Pharaoh turned and went into his house, neither did he lay even this to heart. And all the Egyptians digged round about the river for water to drink; for they could not drink of the water of the river. And seven days were fulfilled, after the Lord had smitten the river. 2. THE PLAGUE OF FROGS. And the Lord spoke to Moses, "Go in unto Pharaoh, and say unto him, 'Thus saith the Lord, Let my people go, that they may serve me. And if thou refuse to let them go, behold, I will smite all thy borders with frogs: and the river shall swarm with frogs, which shall go up and come into thine house, and into thy bedchamber, and upon thy bed, and into the house of thy servants, and upon thy people, and into thine ovens, and into thy kneading-troughs: and the frogs shall come up both upon thee, and upon thy people, and upon all thy servants.'" And the Lord said to Moses, "Say to Aaron, 'Stretch {157} forth thine hand with thy rod over the rivers, over the streams, and over the pools, and cause frogs to come up upon the land of Egypt.'" And Aaron stretched out his hand over the waters of Egypt; and the frogs came up, and covered the land of Egypt. And the magicians did in like manner with their enchantments, and brought up frogs upon the land of Egypt. Then Pharaoh called for Moses and Aaron, and said, "Intreat the Lord, that he take away the frogs from me, and from my people; and I will let the people go, that they may sacrifice unto the Lord." And Moses said to Pharaoh, "For what time shall I intreat for thee, and for thy servants, and for thy people, that the frogs be destroyed from thee and thy houses, and remain in the river only?" And he said, "For to-morrow." And he said, "Be it according to thy word: that thou mayest know that there is none like unto the Lord our God. And the frogs shall depart from thee, and from thy houses, and from thy servants, and from thy people; they shall remain in the river only." And Moses and Aaron went out from Pharaoh: and Moses cried unto the Lord concerning the frogs which he had brought upon Pharaoh. And the Lord did according to the word of Moses; and the frogs died out of the houses, out of the courts, and out of the fields. And they gathered them together in heaps: and the land stank. But when Pharaoh saw that there was relief, he {158} hardened his heart, and hearkened not unto them; as the Lord had spoken. 3. THE PLAGUE OF LICE. And the Lord said unto Moses, "Say unto Aaron, 'Stretch out thy rod, and smite the dust of the earth, that it may become lice throughout all the land of Egypt.'" And they did so; and Aaron stretched out his hand with his rod, and smote the dust of the earth, and there were lice upon man, and upon beast; all the dust of the earth became lice throughout all the land of Egypt. And the magicians did so with their enchantments to bring forth lice, but they could not: and there were lice upon man, and upon beast. Then the magicians said to Pharaoh, "This is the finger of God": and Pharaoh's heart was hardened, and he hearkened not to them; as the Lord had spoken. 4. THE PLAGUE OF FLIES. And the Lord said to Moses, "Rise up early in the morning, and stand before Pharaoh; lo, he cometh forth to the water; and say to him, 'Thus saith the Lord, Let my people go, that they may serve me. Else, if thou wilt not let my people go, behold, I will send swarms of flies upon thee, and upon thy servants, and upon thy people, and into thy houses: and the houses of the Egyptians shall be full of swarms of flies, and also the ground whereon they are. And I will set apart in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the {159} Lord in the midst of the earth. And I will put a division between my people and thy people: by to-morrow shall this sign be.'" And the Lord did so; and there came grievous swarms of flies into the house of Pharaoh, and into his servants' houses: and in all the land of Egypt the land was corrupted by reason of the swarms of flies. And Pharaoh called for Moses and for Aaron, and said, "Go ye, sacrifice to your God in the land." And Moses said, "It is not right so to do; for we shall sacrifice the holy things of the Egyptians to the Lord our God: lo, shall we sacrifice the holy things of the Egyptians before their eyes, and will they not stone us? We will go three days' journey into the wilderness, and sacrifice to the Lord our God, as he shall command us." And Pharaoh said, "I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away: intreat for me." And Moses said, "Behold, I go out from thee, and I will intreat the Lord that the swarms of flies may depart from Pharaoh, from his servants, and from his people, to-morrow: only let not Pharaoh deal deceitfully any more in not letting the people go to sacrifice to the Lord." And Moses went out from Pharaoh and intreated the Lord. And the Lord did according to the word of Moses; and he removed the swarms of flies from Pharaoh, from his servants, and from his people; there remained not one. And Pharaoh hardened his heart this time also, and he did not let the people go. {160} 5. THE PLAGUE OF CATTLE DISEASE. Then the Lord said unto Moses, "Go in to Pharaoh, and tell him, 'Thus saith the Lord, the God of the Hebrews, Let my people go that they may serve me. For if thou refuse to let them go, and wilt hold them still, behold, the hand of the Lord is upon thy cattle which are in the field, upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks: there shall be a very grievous distemper. And the Lord shall distinguish between the cattle of Israel and the cattle of Egypt: and there shall nothing die of all that belongeth to the children of Israel.'" And the Lord appointed a set time, saying, "To-morrow the Lord shall do this thing in the land." And the Lord did that thing on the morrow, and all the cattle of Egypt died: but of the cattle of the children of Israel died not one. And Pharaoh sent, and, behold, there was not so much as one of the cattle of the Israelites dead. But the heart of Pharaoh was stubborn, and he did not let the people go. 6. THE PLAGUE OF BOILS. And the Lord said unto Moses and unto Aaron, "Take to you handfuls of ashes, and let Moses sprinkle it toward the heaven in the sight of Pharaoh. And it shall become small dust over all the land of Egypt, and shall be a boil breaking forth upon man and upon beast, throughout all the land of Egypt." And they took ashes, and stood before Pharaoh; and Moses sprinkled it up toward heaven; and it became a boil breaking forth upon man and upon beast. {161} And the magicians could not stand before Moses because of the boils; for the boils were upon the magicians, and upon all the Egyptians. And the Lord hardened the heart of Pharaoh, and he hearkened not to them: as the Lord had spoken to Moses. And the Lord said to Moses, "Rise up early in the morning, and stand before Pharaoh, and say to him, 'Thus saith the Lord, the God of the Hebrews, Let my people go, that they may serve me. For I will this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth. For now I had put forth my hand, and smitten thee and thy people with pestilence, and thou hadst been cut off from the earth: but for this very cause have I made thee to stand, in order to show thee my power, that my name may be declared throughout all the earth. Exaltest thou thyself still against my people, that thou wilt not let them go? Behold, to-morrow about this time I will cause a very grievous hail, such as hath not been in Egypt since the day it was founded even until now. Now therefore send, hasten in thy cattle and all that thou hast in the field; for every man and beast which shall be found in the field, and shall not be brought home, the hail shall come down upon them, and they shall die.'" He that feared the word of the Lord among the servants of Pharaoh made his servants and his cattle flee into the houses: and he that regarded not the word of the Lord left his servants and his cattle in the field. {162} THE SEVENTH PLAGUE OF EGYPT I. 'T was morn,--the rising splendor rolled On marble towers and roofs of gold; Hall, court, and gallery, below, Were crowded with a living flow; Egyptian, Arab, Nubian, there,-- The bearers of the bow and spear, The hoary priest, the Chaldee sage, The slave, the gemmed and glittering page,-- Helm, turban, and tiara, shone A dazzling ring round Pharaoh's throne. II. There came a man:--the human tide Shrank backward from his stately stride: His cheek with storm and time was tanned; A shepherd's staff was in his hand; A shudder of instinctive fear Told the dark king what step was near; On through the host the stranger came, It parted round his form like flame. III. He stooped not at the footstool stone, He clasped not sandal, kissed not throne; Erect he stood amid the ring, His only words, "Be just, a king!" On Pharaoh's cheek the blood flushed high, A fire was in his sullen eye; {163} Yet on the chief of Israel No arrow of his thousands fell; All mute and moveless as the grave Stood chilled the satrap and the slave. IV. "Thou'rt come," at length the monarch spoke; (Haughty and high the words outbroke;) "Is Israel weary of its lair, The forehead peeled, the shoulder bare? Take back the answer to your band: Go, reap the wind! go, plow the sand! Go, vilest of the living vile, To build the never-ending pile, Till, darkest of the nameless dead, The vulture on their flesh is fed! What better asks the howling slave Than the base life our bounty gave?" V. Shouted in pride the turbaned peers, Upclashed to heaven the golden spears.. "King! thou and thine are doomed!--Behold!' The prophet spoke,--the thunder rolled! Along the pathway of the sun Sailed vapory mountains, wild and dun. "Yet there is time," the prophet said: He raised his staff,--the storm was stayed: "King! be the word of freedom given: What art thou, man, to war with Heaven?" VI. There came no word.--The thunder broke!-- Like a huge city's final smoke, Thick, lurid, stifling, mixed with flame, Through court and hall the vapors came. Loose as the stubble in the field, {164} Wide flew the men of spear and shield; Scattered like foam along the wave, Flew the proud pageant, prince and slave; Or in the chains of terror bound, Lay, corpse-like, on the smouldering ground. "Speak, king!--the wrath is but begun!-- Still dumb?--then, Heaven, thy will be done!" VII. Echoed from earth a hollow roar Like ocean on the midnight shore! A sheet of lightning o'er them wheeled, The solid ground beneath them reeled; In dust sank roof and battlement; Like webs the giant walls were rent; Red, broad, before his startled gaze The monarch saw his Egypt blaze. Still swelled the plague,--the flame grew pale, Burst from the clouds the charge of hail: With arrowy keenness, iron weight, Down poured the ministers of fate; Till man and cattle, crushed, congealed, Covered with death the boundless field. VIII. Still swelled the plague,--uprose the blast, The avenger, fit to be the last: On ocean, river, forest, vale, Thundered at once the mighty gale. Before the whirlwind flew the tree, Beneath the whirlwind roared the sea; A thousand ships were on the wave-- Where are they?--ask that foaming grave! Down go the hope, the pride of years, Down go the myriad mariners; The riches of earth's richest zone, Gone! like a flash of lightning, gone! {165} IX. And, lo! that first fierce triumph o'er, Swells ocean on the shrinking shore; Still onward, onward, dark and wide, Engulfs the land the furious tide.. Then bowed thy spirit, stubborn king, Thou serpent, reft of fang and sting; Humbled before the prophet's knee, He groaned, "Be injured Israel free!" X. To heaven the sage upraised his hand; Back rolled the deluge from the land; Back to its caverns sank the gale; Fled from the moon the vapors pale; Broad burned again the joyous sun: The hour of wrath and death was done. --_Croly_. {166} 7. THE PLAGUE OF HAIL. And the Lord said to Moses, "Stretch forth thine hand toward heaven, that there may be hail in all the land of Egypt, upon man, and upon beast, and upon every herb of the field, throughout the land of Egypt." And Moses stretched forth his rod toward heaven: and the Lord sent thunder and hail, and lightning; and the Lord sent hail upon the land of Egypt. So there was hail, and lightning mingled with the hail, very grievous, such as had not been in all the land of Egypt since it became a nation. And the hail smote throughout all the land of Egypt all that was in the field, both man and beast; and the hail smote every herb of the field, and broke every tree of the field. Only in the land of Goshen, where the children of Israel were, was there no hail. And Pharaoh sent, and called for Moses and Aaron, and said to them, "I have sinned this time: the Lord is righteous, and I and my people are wicked. Intreat the Lord; for there hath been enough of these mighty thunderings and hail; and I will let you go, and ye shall stay no longer." And Moses said unto him, "As soon as I am gone out of the city, I will spread abroad my hands to the Lord; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the Lord's. But as for thee and thy servants, I know that ye will not yet fear the Lord God." And Moses went out of the city from Pharaoh, and {167} spread abroad his hands unto the Lord: and the thunders and hail ceased, and the rain was not poured upon the earth. And when Pharaoh saw that the rain and the hail and the thunders were ceased, he sinned yet more, and hardened his heart, he and his servants. And the heart of Pharaoh was hardened, and he did not let the children of Israel go; as the Lord had spoken by Moses. And the Lord said unto Moses, "Go in to Pharaoh: for I have hardened his heart, and the heart of his servants, that I might shew these my signs in the midst of them: and that thou mayest tell to thy son, and to thy son's son, what things I have wrought upon Egypt, and my signs which I have done among them; that ye may know that I am the Lord." And Moses and Aaron went in unto Pharaoh, and said to him, "Thus saith the Lord, the God of the Hebrews, 'How long wilt thou refuse to humble thyself before me? let my people go, that they may serve me. Else, if thou refuse to let my people go, behold, to-morrow will I bring locusts into thy border: and they shall cover the face of the earth, that one shall not be able to see the earth: and they shall eat what remaineth unto you from the hail, and shall eat every tree which groweth for you out of the field: and thy houses shall be filled, and the houses of all thy servants, and the houses of all the Egyptians; as neither thy fathers nor thy fathers' fathers have seen, since the day that they were upon the earth to this day.'" And he turned, and went out from Pharaoh. And Pharaoh's servants said unto him, "How long {168} shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed?" And Moses and Aaron were brought again to Pharaoh: and he said unto them, "Go, serve the Lord your God: but who are they that shall go?" And Moses said, "We will go with our young and with our old, with our sons and with our daughters, with our flocks and with our herds will we go; for we must hold a feast unto the Lord." And he said unto them, "No, I will not let you go with your little ones. Not so. But go now ye that are men, and serve the Lord; for that is what ye desire." And they were driven out from Pharaoh's presence. 8. THE PLAGUE OF LOCUSTS. And the Lord said to Moses, "Stretch out thine hand over the land of Egypt for the locusts, that they may come up upon the land of Egypt, and eat every herb of the land, even all that the hail hath left." And Moses stretched forth his rod over the land of Egypt, and the Lord brought an east wind upon the land all that day, and all the night; and when it was morning, the east wind brought the locusts. And the locusts went up over all the land of Egypt, and rested in all the borders of Egypt; very grievous were they; before them there were no such locusts as they, neither after them shall be such. For they covered the face of the whole earth, so that the land was darkened; and they ate every herb of the land, and all the fruit of the trees which the hail had left: and there remained not any green thing, either tree or herb of the field, through all the land of Egypt. {169}{170} [Illustration] CLIFFS NEAR LUXOR. TEMPLE OF DAR EL BAHARI From a photograph belonging to Miss Clara L. Bodman and used by her kind permission. [End illustration] {171} Then Pharaoh called for Moses and Aaron in haste; and he said, "I have sinned against the Lord your God, and against you. Now therefore forgive, I pray thee, my sin only this once, and intreat the Lord your God, that he may take away from me this death only." And he went out from Pharaoh, and intreated the Lord. And the Lord turned an exceeding strong west wind, which took up the locusts, and drove them into the Red Sea; there remained not one locust in all the border of Egypt. But the Lord hardened Pharaoh's heart, and he did not let the children of Israel go. 9. THE PLAGUE OF DARKNESS. And the Lord said to Moses, "Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness which may be felt." And Moses stretched forth his hand toward heaven; and there was a thick darkness in all the land of Egypt three days; they saw not one another, neither rose any from his place for three days: but all the children of Israel had light in their dwellings. And Pharaoh called to Moses, and said, "Go ye, serve the Lord; only let your flocks and your herds be stayed: let your little ones also go with you." And Moses said, "Thou must also give into our hand sacrifices and burnt offerings, that we may sacrifice unto the Lord our God. Our cattle also shall go with us; there {172} shall not an hoof be left behind; for thereof must we take to serve the Lord our God; and we know not with what we must serve the Lord, until we come thither." But the Lord hardened Pharaoh's heart, and he would not let them go. And Pharaoh said to him, "Get thee from me, take heed to thyself, see my face no more; for in the day thou seest my face thou shalt die." And Moses said, "Thou hast spoken well; I will see thy face again no more." And the Lord said to Moses, "Yet one plague more will I bring upon Pharaoh, and upon Egypt; afterwards he will let you go hence: when he shall let you go, he shall surely thrust you out hence altogether. Speak now to the people, and let them ask every man of his neighbor, and every woman of her neighbor, jewels of silver, and jewels of gold." And the Lord gave the people favor in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people. And Moses said, "Thus saith the Lord, 'About midnight will I go out into the midst of Egypt: and all the firstborn in the land of Egypt shall die, from the firstborn of Pharaoh that sitteth upon his throne, even to the firstborn of the maidservant who grinds at the mill; and all the firstborn of cattle. And there shall be a great cry throughout all the land of Egypt, such as there hath been none like it, nor shall be like it any more. But against {173} any of the children of Israel shall not a dog move his tongue, against man or beast: that ye may know how that the Lord doth put a difference between the Egyptians and Israel.' And all these thy servants shall come down unto me, and bow down themselves unto me, saying, 'Get thee out, and all the people that follow thee: and after that I will go out.'" And he went out from Pharaoh in hot anger. And the Lord said unto Moses, "Pharaoh will not hearken unto you: that my wonders may be multiplied in the land of Egypt." And Moses and Aaron did all these wonders before Pharaoh: and the Lord hardened Pharaoh's heart, and he did not let the children of Israel go out of his land. (After the ninth plague, the plague of darkness, came a tenth plague, the very worst of all, the description of which is given in another place.) THE FEAST OF THE PASSOVER. _The Israelites Make Ready for the March_. And the Lord spoke to Moses and Aaron in the land of Egypt, saying, "This month shall be unto you the beginning of months: it shall be the first month of the year to you. Speak ye to all the congregation of Israel, saying, 'In the tenth day of this month they shall take to them every man a lamb, according to their fathers' houses, a lamb for an household: and if the household be too little for a lamb, then shall he and his neighbor next unto his house take one according to the number of the souls. {174} Your lamb shall be without blemish, a male of the first year: ye shall take it from the sheep, or from the goats: and ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it at even. And they shall take of the blood, and put it on the two side posts and on the lintel, upon the houses wherein they shall eat it. And they shall eat the flesh in that night, roasted with fire, and unleavened bread; with bitter herbs they shall eat it. Eat not of it raw, nor boiled with water, but roast with fire; its head with its legs and with the inwards thereof. And ye shall let nothing of it remain until the morning; but that which remaineth of it until the morning ye shall burn with fire. "'And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand: and ye shall eat it in haste: it is the Lord's passover. For I will go through the land of Egypt in that night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgments: I am the Lord. And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and there shall no plague be upon you to destroy you, when I smite the land of Egypt.'" {175}{176} [Illustration] THE VALLEY OF THE TOMBS OF THE KINGS, AT THEBES Here the steep ramparts were divided by a tortuous cleft, which wound back with many cross fissures deep into the desert. The ravine was simply a chasm with perpendicular sides of naked rock. This was the valley of the Tombs of the Kings. --"The Yoke" [End illustration] {177} Then Moses called for all the elders of Israel, and said unto them, "Draw out, and take you lambs according to your families, and kill the passover. And ye shall take a bunch of hyssop, and dip it in the blood that is in the basin, and strike the lintel and the two side posts with the blood that is in the basin; and none of you shall go out of the door of his house until the morning. For the Lord will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And ye shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye be come to the land which the Lord will give you, according as he hath promised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, 'What mean ye by this service?' that ye shall say, 'It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses.'" And the people bowed the head and worshiped. And the children of Israel went and did so; as the Lord had commanded Moses and Aaron, so did they. 10. THE PLAGUE OF THE DEATH OF THE FIRSTBORN. And it came to pass at midnight, that the Lord smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne to the firstborn of the captive that was in the dungeon; and all the firstborn of cattle. And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was {178} not one dead. And he called for Moses and Aaron by night, and said, "Rise up, get you forth from among my people, both ye and the children of Israel; and go, serve the Lord, as ye have said. Take both your flocks and your herds, as ye have said, and be gone; and bless me also." And the Egyptians were urgent upon the people, to send them out of the land in haste; for they said, "We be all dead men." And the people took their dough before it was leavened, their kneading troughs being bound up in their clothes upon their shoulders. And the children of Israel did according to the word of Moses; and they asked of the Egyptians jewels of silver, and jewels of gold, and raiment: and the Lord gave the people favor in the sight of the Egyptians, so that they let them have what they asked. And they took the spoil of the Egyptians. OUT OF BONDAGE. _On the Road to Freedom_. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children. And a mixed multitude went up also with them; and flocks, and herds, even very much cattle. And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any food. Now the sojourning of the children of Israel, which they sojourned {179} in Egypt, was four hundred and thirty years. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the Lord went out from the land of Egypt. It is a night to be much observed unto the Lord for bringing them out from the land of Egypt. And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said, "Lest peradventure the people repent when they see war, and they return to Egypt." But God led the people about, by the way of the wilderness by the Red Sea: and the children of Israel went up armed out of the land of Egypt. And Moses took the bones of Joseph with him: for he had strictly charged the children of Israel, saying, "God will surely visit you; and ye shall carry up my bones away hence with you." And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness. And the Lord went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night: the pillar of cloud by day, and the pillar of fire by night. {180} "THE HORSE AND HIS RIDER HATH HE THROWN INTO THE SEA." _Pursuit of the Egyptians. The Host of Pharaoh Is Drowned in the Red Sea_. And the Lord spoke unto Moses, saying, "Speak unto the children of Israel, that they turn back and encamp by the sea. And Pharaoh will say of the children of Israel, 'They are entangled in the land, the wilderness hath shut them in.' And I will harden Pharaoh's heart, and he shall follow after them; and I will get me honor upon Pharaoh, and upon all his host; and the Egyptians shall know that I am the Lord." And they did so. And it was told the king of Egypt that the people were fled: and the heart of Pharaoh and of his servants was changed towards the people, and they said, "What is this we have done, that we have let Israel go from serving us?" And he made ready his chariot, and took his people with him: and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel: for the children of Israel went out with an high hand. And the Egyptians pursued after them, all the horses and chariots of Pharaoh, and his horsemen, and his army, and overtook them encamping by the sea. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord. {181}{182} [Illustration] THE VALLEY OF THE TOMBS OF THE KINGS AT THEBES (A view nearer the entrance) From a photograph in the possession of the Springfield Public Library and used by permission. "There is nothing in the whole valley of the Nile which is more grandly characteristic of old Egypt than the Tombs of the Kings at Thebes. The entire course of the ravine presents a spectacle of desolate grandeur which is to the highest degree impressive" [End illustration] {183} And they said unto Moses, "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt? Is not this the word that we spoke unto thee in Egypt, saying, 'Let us alone, that we may serve the Egyptians?' For it were better for us to serve the Egyptians, than that we should die in the wilderness." And Moses said unto the people, "Fear ye not, stand still, and see the salvation of the Lord, which he will work for you to-day: for the Egyptians whom ye have seen to-day, ye shall see them again no more for ever. The Lord shall fight for you, and ye shall hold your peace." And the Lord said unto Moses, "Wherefore criest thou unto me? speak to the children of Israel, that they go forward. And lift thou up thy rod, and stretch out thine hand over the sea, and divide it: and the children of Israel shall go into the midst of the sea on dry ground. And I, behold, I will harden the hearts of the Egyptians, and they shall go in after them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen. And the Egyptians shall know that I am the Lord, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen." And the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them, and stood behind them: and it came between the camp of Egypt and the camp of Israel; and there was the cloud and the {184} darkness, yet gave it light by night: and the one came not near the other all the night. And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided. And the children of Israel went into the midst of the sea upon the dry ground: and the waters were a wall to them on their right hand, and on their left. And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh's horses, his chariots, and his horsemen. And it came to pass in the morning watch, that the Lord looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians. And he took off their chariot wheels, that they drove them heavily: so that the Egyptians said, "Let us flee from the face of Israel; for the Lord fighteth for them against the Egyptians." And the Lord said to Moses, "Stretch out thine hand over the sea, that the waters may come again upon the Egyptians, upon their chariots, and upon their horsemen." And Moses stretched forth his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it; and the Lord overthrew the Egyptians in the midst of the sea. And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall to them on their right hand, and on their left. {185}{186} [Illustration] LOOKING ACROSS THE RED SEA FROM SINAI TOWARD EGYPT Copyright by Underwood & Underwood and used by special permission. "The Israelites were encamped on the western shore of the Red Sea, when suddenly a cry of alarm ran through the vast multitude. Over the ridges of the desert hills were seen the well-known horses, the terrible chariots of the Egyptian host: Pharaoh pursued after the children of Israel, and they were sore afraid "They were sore afraid; and in that terror and perplexity the sun went down behind the huge mountain range which rose on their rear, and cut off their return to Egypt; and the dark night fell over the waters of the sea which rolled before them, and cut off their advance into the desert. So closed in upon them that evening; where were they when the morning broke over the hills of Arabia? Where were they, and where were their enemies? "They stood in safety on the further shore; and the chariots, and the horsemen, and the host of Pharaoh had vanished in the waters" [End illustration] {187} Thus the Lord saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea shore. And Israel saw the great work which the Lord did upon the Egyptians, and the people feared the Lord: and they believed in the Lord, and in his servant Moses. For the horses of Pharaoh went in with his chariots and with his horsemen into the sea, and the Lord brought again the waters of the sea upon them; but the children of Israel walked on dry land in the midst of the sea. And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam sang:-- THE SONG OF VICTORY. Sing ye to the Lord, for he hath triumphed gloriously; The horse and his rider hath he thrown into the sea. Thy right hand, O Lord, dasheth in pieces the enemy. And in the greatness of thine excellency thou overthrowest them that rise up against thee: Thou sendest forth thy wrath, it consumeth them as stubble. And with the blast of thy nostrils the waters were piled up, The floods stood upright as an heap; The deeps were congealed in the heart of the sea. The enemy said, "I will pursue, I will overtake, I will divide the spoil: {188} My desire shall be satisfied upon them; I will draw my sword, my hand shall destroy them." Thou didst blow with thy wind, the sea covered them: They sank as lead in the mighty waters. Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, Fearful in praises, doing wonders? Thou stretchedst out thy right hand, The earth swallowed them. Thou in thy mercy hast led the people which thou hast redeemed: Thou hast guided them in thy strength to thy holy habitation. The peoples have heard, they tremble: Pangs have taken hold on the inhabitants of Philistia. Then were the dukes of Edom amazed; The mighty men of Moab, trembling taketh hold upon them: All the inhabitants of Canaan are melted away. Terror and dread falleth upon them; By the greatness of thine arm they are as still as a stone; Till thy people pass over, O Lord, Till the people pass over which thou hast purchased. Thou shalt bring them in, and plant them in the mountain of thine inheritance, The place, O Lord, which thou hast made for thee to dwell in, The sanctuary, O Lord, which thy hands have established. The Lord shall reign for ever and ever. {189}{190} [Illustration] SHEPHERD WITH HIS FLOCK NEAR TEKOA Copyright by Underwood & Underwood and used by special permission. Two of the great prophets of Israel lived in this region, Amos at Tekoa and Jeremiah at Anathoth. It is a wild and desolate region "The wilderness of Judea played a great part in her history as the refuge of political fugitives and religious solitaries--a part which it still continues. The story of Saul's hunt after David and of David's narrow escapes becomes very vivid among those tossed and broken hills, where the valleys are all alike and large bodies of men may camp near each other without knowing it. Ambushes are everywhere possible and alarms pass rapidly across the bare and silent hills. You may travel for hours and feel as solitary as at sea without a sail in sight; but if you are in search of anyone, your guide's signal will make men leap from slopes that did not seem to shelter a rabbit, and if you are suspected, your passage may be stopped by a dozen men as though they had sprung from the earth." [End illustration] {191} THE WANDERINGS IN THE WILDERNESS THE RED SEA IS LEFT BEHIND AND THE MARCH TO CANAAN IS BEGUN. _The Bitter Water of Marah_. And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water. And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called "Marah," that is, bitter. And the people murmured against Moses, saying, "What shall we drink?" And he cried to the Lord; and the Lord showed him a tree, and he cast it into the waters, and the waters were made sweet. There he made for them a statute and an ordinance, and there he proved them; and he said, "If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his eyes, and wilt give ear to his commandments, and keep all his statutes, I will put none of the diseases upon thee, which I have put upon the Egyptians: for I am the Lord that healeth thee." And they came to Elim, where were twelve springs of water, and threescore and ten palm trees: and they encamped there by the waters. And they took their journey from Elim, and all the {192} congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt. And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness: and the children of Israel said unto them, "Would that we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole multitude with hunger." _The Quails and the Manna_. Then said the Lord unto Moses, "Behold, I will rain bread from heaven for you; and the people shall go out and gather a day's portion every day, that I may prove them, whether they will walk in my law, or not. And it shall come to pass on the sixth day, that they shall prepare that which they bring in, and it shall be twice as much as they gather daily." And Moses and Aaron said to all the children of Israel, "At even, then ye shall know that the Lord hath brought you out from the land of Egypt: and in the morning, then ye shall see the glory of the Lord; for that he heareth your murmurings against the Lord: and what are we, that ye murmur against us?" And Moses said unto Aaron, "Say to all the congregation of the children of Israel, 'Come near before the Lord: for he hath heard your murmurings.'" {193}{194} [Illustration] RESTING PLACE UNDER THE PALMS AT THE "SPRING OF MOSES" IN THE WILDERNESS OF SINAI Copyright by Underwood & Underwood and used by special permission. This brackish pool of water with palms growing about it is supposed to be the place of the "bitter waters of Marah" which Moses sweetened for the weary Israelites in their flight, the first stopping place after escaping from Egypt. This place is not far from Suez. [End illustration] {195} And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud. And the Lord spoke to Moses, saying, "I have heard the murmurings of the children of Israel: speak unto them, saying, 'At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the Lord your God.'" And it came to pass at even, that the quails came up, and covered the camp: and in the morning the dew lay round about the camp. And when the dew that lay was gone up, behold, upon the face of the wilderness a small round thing, small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, "What is it?" for they knew not what it was. And Moses said to them, "It is the bread which the Lord hath given you to eat. This is the thing which the Lord hath commanded, 'Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them which are in his tent.'" And the children of Israel did so, and gathered some more, some less. And Moses said unto them, "Let no man leave of it till the morning." Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and stank: and Moses was wroth with them. And they gathered it morning by morning, every man according to his eating: and when the sun grew hot, it melted. And it came to pass, that on the sixth day they {196} gathered twice as much bread, two omers for each one: and all the rulers of the congregation came and told Moses. And he said to them, "This is that which the Lord hath spoken, 'To-morrow is a solemn rest, a holy sabbath unto the Lord: bake that which ye will bake, and boil that which ye will boil; and all that remaineth over lay up for you to be kept until the morning.'" And they laid it up till the morning, as Moses bade: and it did not stink, neither was there any worm therein. And Moses said, "Eat that to-day; for to-day is a sabbath unto the Lord: to-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none." And it came to pass on the seventh day, that there went out some of the people to gather, and they found none. And the Lord said unto Moses, "How long refuse ye to keep my commandments and my laws? See, because the Lord hath given you the sabbath, therefore he giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day." So the people rested on the seventh day. And the house of Israel called the name thereof "Manna": and it was like coriander seed, white; and the taste of it was like wafers made with honey. And Moses said, "This is the thing which the Lord hath commanded, 'Let an omerful of it be kept for your generations; that they may see the bread wherewith I fed you {197} in the wilderness, when I brought you forth from the land of Egypt.'" And Moses said unto Aaron, "Take a pot, and put an omerful of manna therein, and lay it up before the Lord, to be kept for your generations." As the Lord commanded Moses, so Aaron did. And the children of Israel ate the manna forty years, until they came to a land inhabited; they ate the manna, until they came to the borders of the land of Canaan. _The Battle with Amalek at Rephidim_. Then came Amalek, and fought with Israel in Rephidim. And Moses said to Joshua, "Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in mine hand." So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword. And Moses built an altar, and called the name of it Jehovah my Banner: and he said, "The Lord hath sworn: the Lord will have war with Amalek from generation to generation." {198} THE SONG OF THE MANNA GATHERERS Comrades, haste! the tent's tall shading Lies along the level sand, Far and faint: the stars are fading Over the gleaming western strand, Airs of morning Freshen the bleak burning land. Haste, or e'er the third hour glowing With its eager thirst prevail O'er the moist pearls, now bestrowing Thymy slope and rushy vale. . . . . . . . Comrades--what our sires have told us, Watch and wait, for it will come. . . . . . . . Not by manna show'rs at morning Shall our board be then supplied, But a strange pale gold, adorning Many a tufted mountain's side, Yearly feed us, Year by year our murmurings chide. There, no prophet's touch awaiting, From each cool deep cavern start Rills, that since their first creating Ne'er have ceased to sing their part; Oft we hear them In our dreams, with thirsty heart. --_John Keble_. {199}{200} [Illustration] IN THE WILDERNESS OF SINAI From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. [End illustration] {201} MOSES CLIMBS MOUNT SINAI TO TALK WITH GOD. _The Giving of the Commandments_. In the third month after the children of Israel had gone forth out of the land of Egypt, the same day came they into the wilderness of Sinai. And when they were departed from Rephidim, and were come to the wilderness of Sinai, they camped in the wilderness; and there Israel camped before the mount. And Moses went up to God, and the Lord called to him out of the mountain, saying, "Thus shalt thou say to the house of Jacob, and tell the children of Israel; 'Ye have seen what I did unto the Egyptians, and how I bore you on eagles' wings, and brought you unto myself. Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure to me from among all peoples: for all the earth is mine: and ye shall be to me a kingdom of priests, and an holy nation.' These are words which thou shalt speak unto the children of Israel." And Moses came and called for the elders of the people, and set before them all these words which the Lord commanded him. And all the people answered together, and said, "All that the Lord hath spoken we will do." And Moses brought forth the people out of the camp to meet God; and they stood at the foot of the mount. And all Mount Sinai smoked, because the Lord descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly. And when the voice of the trumpet grew louder and louder, Moses spoke, and God answered him by a voice. And the {202} Lord came down upon Mount Sinai, to the top of the mount: and the Lord called Moses to the top of the mount; and Moses went up. And God spoke all these words, saying,-- THE COMMANDMENTS. "I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage. I. "Thou shalt have none other gods before me. II. "Thou shalt not make unto thee a graven image, nor the likeness of any form that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself unto them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children upon the third and upon the fourth generation of them that hate me; and shewing mercy unto thousands, of them that love me and keep my commandments. III. "Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. IV. "Remember the sabbath day, to keep it holy. Six days shalt thou labor, and do all thy work: but the seventh day is a sabbath unto the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: for in six days the Lord made heaven and {203} earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. V. "Honor thy father and thy mother: that thy days may be long upon the land which the Lord thy God giveth thee. VI. "Thou shalt not kill. VII. "Thou shalt not commit adultery. VIII. "Thou shalt not steal. IX. "Thou shalt not bear false witness against thy neighbor. X. "Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, not his manservant, not his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbor's. And all the people saw the thunderings, and the lightnings, and the voice of the trumpet, and the mountain smoking: and when the people saw it, they trembled, and stood afar off. And they said to Moses, "Speak thou with us, and we will hear: but let not God speak with us, lest we die." And Moses said to the people, "Fear not: for God is come to prove you, and that his fear may be before you, that ye sin not." {204} And the people stood afar off, and Moses drew near to the thick darkness where God was. THE GOLDEN CALF. _Israel Sins Grievously and Is Severely Punished_. And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together about Aaron, and said to him, "Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him." And Aaron said to them, "Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them to me." And all the people broke off the golden rings which were in their ears, and brought them unto Aaron. And he received the gold at their hand, and fashioned it with a graving tool, and made it a molten calf: and they said, "These are thy gods, O Israel, which brought thee up out of the land of Egypt." And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said, "To-morrow shall be a feast to the Lord." And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. {205}{206} [Illustration] HILL OF THE GOLDEN CALF (JEBEL AARON) AND ITS MOSLEM TOWER BELOW THE RIDGE OF SINAI Copyright by Underwood & Underwood and used by special permission. A traveler writes: "We started to descend by the gorge on the northeast side of the mountain (Jethro's Path), by which possibly Moses may have descended when he heard the sounds of the camp before he could see what was taking place there. We were completely shut in by the sides of the gorge until just as we emerged near the bottom. There was no sound below for us to hear, but we could readily accept Mr. Palmeston's statement that he had distinctly heard the sounds of his own camp at the foot of the mountain which was entirely hidden from view. If the worship of the golden calf be supposed to have taken place anywhere in the neighborhood of the hill of Aaron this circumstance would be in striking conformity with the several other facts which singularly adapt this place to be the scene of the lawgiving." [End illustration] {207} And the Lord spoke unto Moses, "Go, get thee down; for thy people, which thou broughtest up out of the land of Egypt, have corrupted themselves: they have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshiped it, and have sacrificed unto it, and said, 'These are thy gods, O Israel, which brought thee up out of the land of Egypt.'" And the Lord said to Moses, "I have seen this people, and, behold, it is a stiffnecked people: now therefore let me alone, that my wrath may grow hot against them, and that I may consume them: and I will make of thee a great nation." And Moses besought the Lord his God, and said, "Lord, why doth thy wrath grow hot against thy people, which thou hast brought forth out of the land of Egypt with great power and with a mighty hand? Wherefore should the Egyptians speak, saying, 'For evil did he bring them forth, to slay them in the mountains, and to consume them from the face of the earth'? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, 'I will multiply your family as the stars of heaven, and all this land that I have spoken of will I give unto your family, and they shall inherit it for ever.'" And the Lord repented of the evil which he said he would do unto his people. And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both sides; on the one side and on {208} the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said to Moses, "There is a noise of war in the camp." And he said, "It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear." And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing: and Moses' anger grew hot, and he cast the tables out of his hands, and broke them beneath the mount. And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it. And Moses said to Aaron, "What did this people unto thee, that thou hast brought a great sin upon them?" And Aaron said, "Let not the anger of my lord grow hot: thou knowest the people, that they are set on evil. For they said to me, 'Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.' And I said to them, 'Whosoever hath any gold, let them break it off'; so they gave it me: and I cast it into the fire, and there came out this calf." And when Moses saw that the people were broken loose; for Aaron had let them loose for a derision among their enemies: then Moses stood in the gate of the camp, and said, "Whoso is on the Lord's side, let him come unto me." {209}{210} [Illustration] FAMOUS MONASTERY OF SAINT CATHERINE IN THE SHADOW OF MOUNT SINAI Copyright by Underwood & Underwood and used by special permission. It was in this monastery that Prof. C. Tischendorf discovered one of the oldest and most valuable manuscripts of the Bible in existence. Tischendorf made three visits to the monastery, in 1844, 1853, and 1859. On the first visit he found forty-three leaves of the manuscript in a wastebasket. Later he found the entire manuscript with the exception of a few pages. It was published by Czar Alexander II in celebration of the first millennium of the Russian Empire. A traveler says, "When on a visit to Mount Sinai in March, 1877, I saw a copy of the magnificent four volume edition in the convent library and mentioned the name of Tischendorf, the sub-prior kindled up in indignation and called him a thief, who had stolen their greatest treasure on the pretext of a temporary loan; and when I reminded him of the large reward of the Emperor of Russia, who had furnished a new silver shrine for the coffin of Saint Catherine, he admitted it reluctantly, but remarked that they did not want the silver, but the manuscript--the manuscript which their monks could not read and were about to throw into the fire." [End illustration] {211} And all the sons of Levi gathered themselves together unto him. And he said unto them, "Thus saith the Lord, the God of Israel, 'Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbor.'" And the sons of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. And Moses said, "Consecrate yourselves to-day to the Lord, yea, every man against his son, and against his brother; that he may bestow upon you a blessing this day." And it came to pass on the morrow, that Moses said unto the people, "Ye have sinned a great sin: and now I will go up unto the Lord; peradventure I shall make atonement for your sin." And Moses returned unto the Lord, and said, "Oh, this people have sinned a great sin, and have made them gods of gold. Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, out of thy book which thou hast written." And the Lord said to Moses, "Whosover hath sinned against me, him will I blot out of my book. And now go, lead the people unto the place of which I have spoken unto thee: behold, mine angel shall go before thee: nevertheless in the day when I punish, I will punish them for their sins." {212} And the Lord smote the people, because they made the calf, which Aaron made. THE NEW TABLES OF STONE. _How the Tables Which Had Been Broken Were Replaced_. And the Lord said unto Moses, "Hew thee two tables of stone like unto the first: and I will write upon the tables the words that were on the first tables, which thou brokest. "And be ready by the morning, and come up in the morning unto Mount Sinai, and present thyself there to me on the top of the mount. "And no man shall come up with thee; neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount." And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto Mount Sinai, as the Lord had commanded him, and took in his hand two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and a voice said, "The Lord, the Lord, a God merciful and gracious, slow to anger, and abundant in loving kindness and truth; keeping loving kindness for thousands, forgiving iniquity and transgression and sin; who will by no means clear the guilty." And Moses made haste, and bowed his head toward the earth, and worshiped. And he said, "If now I have found favor in thy sight, {213} O Lord, let the Lord, I pray thee, go in the midst of us; and pardon our iniquity and our sin, and take us for thine inheritance." And he was there with the Lord forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments. And Moses came down from Mount Sinai with the two tables of the testimony in his hand. {214} THE TABERNACLE IN THE WILDERNESS THE PEOPLE GIVE A FREE-WILL OFFERING TO THE LORD. And Moses assembled all the congregation of the children of Israel, and said unto them, "These are the words which the Lord hath commanded, that ye should do them. 'Six days shall work be done, but on the seventh day there shall be to you an holy day, a sabbath of solemn rest to the Lord: whosoever doeth any work therein shall be put to death. Ye shall kindle no fire throughout your habitations upon the sabbath day.'" And Moses spoke unto all the congregation of the children of Israel, saying, "This is the thing which the Lord commanded, saying, 'Take ye from among you an offering unto the Lord: whosoever is of a willing heart, let him bring it, the Lord's offering; gold, and silver, and brass; and blue, and purple, and scarlet, and fine linen, and goats' hair; and rams' skins dyed red, and sealskins, and acacia wood; and oil for the light, and spices for the anointing oil, and for the sweet incense; and onyx stones, and stones to be set, for the ephod, and for the breastplate. "'And let every skilled workman among you come, and make all that the Lord hath commanded; the tabernacle, its tent, and its covering, its clasps, and its boards, its bars, its pillars, and its sockets; the ark, and the staves {215} thereof, the mercy-seat, and the veil of the screen; the table, and its staves, and all its vessels, and the shewbread; the candlestick also for the light, and its vessels, and its lamps, and the oil for the light; and the altar of incense, and its staves, and the anointing oil, and the sweet incense, and the screen for the door, at the door of the tabernacle; the altar of burnt offering, with its grating of brass, its staves, and all its vessels, the laver and its base; the hangings of the court, the pillars thereof, and their sockets, and the screen for the gate of the court; the pins of the tabernacle, and the pins of the court, and their cords; the finely wrought garments, for ministering in the holy place, the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.'" And all the congregation of the children of Israel departed from the presence of Moses. And they came, everyone whose heart stirred him up, and everyone whom his spirit made willing, and brought the Lord's offering, for the work of the tent of meeting, and for all the service thereof, and for the holy garments. And they came, both men and women, as many as were willing hearted, and brought brooches, and earrings, and signet-rings, and armlets, all jewels of gold; even every man that offered an offering of gold unto the Lord. And every man, who had blue, and purple, and scarlet, and fine linen, and goats' hair, and rams' skins dyed red, and sealskins, brought them. Everyone that offered an offering of silver and brass brought the Lord's offering: {216} and every man, who had acacia wood for any work of the service, brought it. And all the women that were skillful spun with their hands, and brought that which they had spun, the blue, and the purple, the scarlet, and the fine linen. And all the women who were skillful spun the goats' hair. And the rulers brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate; and the spice, and the oil; for the light, and for the anointing oil, and for the sweet incense. The children of Israel brought a freewill offering unto the Lord; every man and woman, whose heart made them willing to bring for all the work, which the Lord had commanded to be made by the hand of Moses. And Moses said unto the children of Israel, "See, the Lord hath called by name Bezalel, the son of Uri, the son of Hur, of the tribe of Judah; and he hath filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship; and to devise cunning works, to work in gold, and in silver, and in brass, and in cutting of stones for setting, and in carving of wood, to work in all manner of cunning workmanship. And he hath put in his heart that he may teach, both he, and Oholiab, the son of Ahisamach, of the tribe of Dan. Them hath he filled with wisdom of heart, to work all manner of workmanship, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the {217} weaver, even of them that do any workmanship, and of those that devise cunning works." THE TABERNACLE AND ITS FURNISHINGS. _The Tent_. And every skillful man among them that wrought the work made the tabernacle with ten curtains; of fine linen, and blue, and purple, and scarlet, with cherubim the work of the cunning workman made he them. The length of each curtain was eight and twenty cubits, and the breadth of each curtain four cubits: all the curtains had one measure. And he coupled five curtains one to another: and the other five curtains he coupled one to another. And he made loops of blue upon the edge of the one curtain from the selvedge in the coupling: likewise he made in the edge of the curtain that was outmost in the second coupling. Fifty loops made he in the one curtain, and fifty loops made he in the edge of the curtain that was in the second coupling: the loops were opposite one to another. And he made fifty clasps of gold, and coupled the curtains one to another with the clasps: so the tabernacle was one. And he made curtains of goats' hair for a tent over the tabernacle: eleven curtains he made. The length of each curtain was thirty cubits, and four cubits the breadth of each curtain: the eleven curtains had one measure. And he coupled five curtains by themselves, and six curtains by themselves. And he made fifty loops on the edge of the curtain that was outmost in the coupling, and fifty loops made he upon the edge of the curtain which {218} was outmost in the second coupling. And he made fifty clasps of brass to couple the tent together, that it might be one. And he made a covering for the tent of rams' skins dyed red, and a covering of sealskins above. And he made the boards for the tabernacle of acacia wood, standing up. Ten cubits was the length of a board, and a cubit and a half the breadth of each board. Each board had two tenons, joined one to another: thus did he make for all the boards of the tabernacle. And he made the boards for the tabernacle; twenty boards for the south side southward; and he made forty sockets of silver under the twenty boards; two sockets under one board for its two tenons, and two sockets under another board for its two tenons. And for the second side of the tabernacle, on the north side, he made twenty boards, and their forty sockets of silver; two sockets under one board, and two sockets under another board. And for the hinder part of the tabernacle westward he made six boards. And two boards made he for the corners of the tabernacle in the hinder part. And there were eight boards, and their sockets of silver, sixteen sockets; under every board two sockets. And he made bars of acacia wood; five for the boards of the one side of the tabernacle, and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle for the hinder part westward. And he made the middle bar to pass through in the midst of the boards from the one end to the other. And he overlaid the boards with gold, and made their rings of gold for places for the bars, and overlaid the bars with gold. {219} And he made the veil of blue, and purple, and scarlet, and fine twined linen: with cherubim the work of the cunning workman made he it. And he made thereunto four pillars of acacia, and overlaid them with gold: their hooks were of gold; and he cast for them four sockets of silver. And he made a screen for the door of the Tent, of blue, and purple, and scarlet, and fine linen, the work of the embroiderer; and the five pillars of it with their hooks: and he overlaid their capitals and their fillets with gold: and their five sockets were of brass. _The Workmen Are Chosen_. "And Bezalel and Oholiab shall work, and every skillful man, in whom the Lord hath put wisdom and understanding to know how to work all the work for the service of the sanctuary, according to all that the Lord hath commanded." And Moses called Bezalel and Oholiab, and every skillful man, in whose heart the Lord had put wisdom, even everyone whose heart stirred him up to come unto the work to do it: and they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it. And they brought yet unto him freewill offerings every morning. And all the wise men, that wrought all the work of the sanctuary, came every man from his work which they wrought; and they spoke unto Moses, saying, "The people bring much more than enough for the service of the work, which the Lord commanded to make." {220} And Moses gave commandment, and they caused it to be proclaimed throughout the camp, saying,-- "Let neither man nor woman make any more work for the offering of the sanctuary." So the people were restrained from bringing. For the stuff they had was sufficient for all the work to make it, and too much. _The Ark_. And Bezalel made the ark of acacia wood: two cubits and a half was the length of it, and a cubit and a half the breadth of it, and a cubit and a half the height of it: and he overlaid it with pure gold within and without, and made a rim of gold to it round about. And he cast for it four rings of gold, in the four feet thereof; two rings on the one side of it, and two rings on the other side of it. And he made staves of acacia wood, and overlaid them with gold. And he put the staves into the rings on the sides of the ark, to bear the ark. And he made a mercy seat of pure gold: two cubits and a half was the length thereof, and a cubit and a half the breadth thereof. And he made two cherubim of gold; of beaten work made he them, at the two ends of the mercy seat; one cherub at the one end, and one cherub at the other end: of one piece with the mercy seat made he the cherubim at the two ends thereof. And the cherubim spread out their wings on high, covering the mercy seat with their wings, with their faces one to another; toward the mercy seat were the faces of the cherubim. {221} _The Table_. And he made the table of acacia wood: two cubits was the length thereof, and a cubit the breadth thereof, and a cubit and a half the height thereof: and he overlaid it with pure gold, and made thereto a rim of gold round about. And he made for it a border of an handbreadth round about, and made a golden rim to the border thereof round about. And he cast for it four rings of gold, and put the rings in the four corners that were on the four feet thereof. Close by the border were the rings, the places for the staves to bear the table. And he made the staves of acacia wood, and overlaid them with gold, to bear the table. And he made the vessels which were upon the table, the dishes thereof, and the spoons thereof, and the bowls thereof, and the flagons thereof, to pour out of, pure gold. _The Candlestick_. And he made the candlestick of pure gold: of beaten work made he the candlestick, even its base, and its shaft; its cups, its knobs, and its flowers, were of one piece with it: and there were six branches going out of the sides thereof; three branches of the candlestick out of the one side thereof, and three branches of the candlestick out of the other side thereof: three cups made like almond blossoms in one branch, a knob and a flower; and three cups made like almond blossoms in the other branch, a knob and a flower: so for the six branches going out of the candlestick. And in the candlestick were four cups made like almond blossoms, the knobs thereof, and the flowers {222} thereof: and a knob under two branches of one piece with it, and a knob under two branches of one piece with it, and a knob under two branches of one piece with it, for the six branches going out of it. Their knobs and their branches were of one piece with it: the whole of it was one beaten work of pure gold. And he made the lamps thereof, seven, and the tongs thereof, and the snuff-dishes thereof, of pure gold. Of a talent of pure gold made he it, and all the vessels thereof. _The Altar of Incense_. And he made the altar of incense of acacia wood: a cubit was the length thereof, and a cubit the breadth thereof, foursquare; and two cubits was the height thereof; the horns thereof were of one piece with it. And he overlaid it with pure gold, the top thereof, and the sides thereof round about, and the horns of it: and he made unto it a rim of gold round about. And he made for it two golden rings under the rim thereof, upon the two ribs thereof, upon the two sides of it, for places for staves to bear it withal. And he made the staves of acacia wood, and overlaid them with gold. And he made the holy anointing oil, and the pure incense of sweet spices, after the art of the perfumer. _The Altar of Burnt Offering_. And he made the altar of burnt offering of acacia wood: five cubits was the length thereof, and five cubits the breadth thereof, foursquare; and three cubits the height thereof. {223}{224} [Illustration] THE TRADITIONAL SPOT ON WHICH MOSES READ THE TEN COMMANDMENTS Copyright by Underwood & Underwood and used by special permission. The traditional Sinai is bounded on the north by the great plain Er-Rahab out of which it rises precipitately. The northernmost peak is called the "Head of the Willow," probably from a willow tree growing in one of the gullies, and is commonly taken as the place of the giving of the Law. The height of the peak is 6,937 feet. "Now the whole prospect is before us. The vast plain of Er-Rahab, flecked with a few camels and black Arab tents, and capable of holding millions of people all in view of the Mount, gradually slopes away from the eminences where we are." [End illustration] {225} And he made the horns thereof upon the four corners of it; the horns thereof were of one piece with it: and he overlaid it with brass. And he made all the vessels of the altar, the pots, and the shovels, and the basins, the fleshhooks, and the firepans: all the vessels thereof made he of brass. And he made for the altar a grating of network of brass, under the ledge round it beneath, reaching halfway up. And he cast four rings for the four ends of the grating of brass, to be places for the staves. And he made the staves of acacia wood, and overlaid them with brass. And he put the staves into the rings on the sides of the altar, to bear it withal; he made it hollow with planks. And he made the laver of brass, and the base thereof of brass, of the mirrors of the serving women which served at the door of the tent of meeting. _The Court_. And he made the court: for the south side southward the hangings of the court were of fine linen, an hundred cubits: their pillars were twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets were of silver. And for the north side an hundred cubits, their pillars twenty, and their sockets twenty, of brass; the hooks of the pillars and their fillets of silver. And for the west side were hangings of fifty cubits, their pillars ten, and their sockets ten; the hooks of the pillars and their fillets of silver. And for the east side eastward fifty cubits. The hangings for the one side of the gate were {226} fifteen cubits; their pillars three, and their sockets three; and so for the other side: on this hand and that hand by the gate of the court were hangings of fifteen cubits; their pillars three, and their sockets three. All the hangings of the court round about were of fine linen. And the sockets for the pillars were of brass; the hooks of the pillars and their fillets of silver; and the overlaying of their capitals of silver; and all the pillars of the court were filleted with silver. And the screen for the gate of the court was the work of the embroiderer, of blue, and purple, and scarlet, and fine twined linen: and twenty cubits was the length, and the height in the breadth was five cubits, corresponding to the hangings of the court. And their pillars were four, and their sockets four, of brass; their hooks of silver, and the overlaying of their capitals and their fillets of silver. And all the pins of the tabernacle, and of the court round about, were of brass. _The Workmen and the Materials_. This is the sum of the things for the tabernacle, even the tabernacle of the testimony, as they were counted, according to the commandment of Moses, for the service of the Levites, by the hand of Ithamar, the son of Aaron the priest. And Bezalel the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses. And with him was Oholiab, the son of Ahisamach, of the tribe of Dan, an engraver, and a cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen. {227} All the gold that was used for the work in all the work of the sanctuary, even the gold of the offering, was twenty and nine talents, and seven hundred and thirty shekels, after the shekel of the sanctuary. And the silver of them that were numbered of the congregation was an hundred talents, and a thousand seven hundred and threescore and fifteen shekels, after the shekel of the sanctuary. And the hundred talents of silver were for casting the sockets of the sanctuary, and the sockets of the veil; an hundred sockets for the hundred talents, a talent for a socket. And of the thousand seven hundred seventy and five shekels he made hooks for the pillars, and overlaid their capitals, and made fillets for them. And the brass of the offering was seventy talents, and two thousand and four hundred shekels. And therewith he made the sockets to the door of the tent of meeting, and the brazen altar, and the brazen grating for it, and all the vessels of the altar, and the sockets of the court round about, and the sockets of the gate of the court, and all the pins of the tabernacle, and all the pins of the court round about. _The Garments of the Priests_. And of the blue, and purple, and scarlet, they made finely wrought garments, for ministering in the holy place, and made the holy garments for Aaron; as the Lord commanded Moses. And he made the ephod of gold, blue, and purple, and scarlet, and fine linen. And they beat the gold into thin plates, and cut it into wires, to work it in the blue, and {228} in the purple, and in the scarlet, and in the fine linen, the work of the cunning workman. They made shoulderpieces for it, joined together: at the two ends was it joined together. And the cunningly woven band, that was upon it, to gird it on withal, was of the same piece and like the work thereof; of gold, of blue, and purple, and scarlet, and fine twined linen; as the Lord commanded Moses. And they wrought the onyx stones, inclosed in clasps of gold, graven with the engravings of a signet, according to the names of the children of Israel. And he put them on the shoulderpieces of the ephod, to be stones of memorial for the children of Israel; as the Lord commanded Moses. And he made the breastplate, the work of the cunning workman, like the work of the ephod; of gold, of blue, and purple, and scarlet, and fine linen. It was foursquare; they made the breastplate double: a span was the length thereof, and a span the breadth thereof, being double. And they set in it four rows of stones: a row of sardius, topaz, and carbuncle was the first row. And the second row, an emerald, a sapphire, and a diamond. And the third row, a jacinth, an agate, and an amethyst. And the fourth row, a beryl, an onyx, and a jasper: they were inclosed in clasps of gold in their settings. And the stones were according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, for the twelve tribes. {229}{230} [Illustration] VIEW FROM MOUNT HOR From an old engraving. [End illustration] {231} And he made the robe of the ephod of woven work, all of blue; and the hole of the robe in the midst thereof, as the hole of a coat of mail, with a binding round about the hole of it, that it should not be rent. And they made upon the skirts of the robe pomegranates of blue, and purple, and scarlet, and linen. And they made bells of pure gold, and put the bells between the pomegranates upon the skirts of the robe round about, between the pomegranates; a bell and a pomegranate, a bell and a pomegranate, upon the skirts of the robe round about, to minister in; as the Lord commanded Moses. And they made the coats of fine linen of woven work for Aaron, and for his sons, and the miter of fine linen, and the goodly turbans of fine linen, and the linen breeches of fine linen, and the girdle of fine twined linen, and blue, and purple, and scarlet, the work of the embroiderer; as the Lord commanded Moses. And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like the engravings of a signet, "Holy to the Lord." And they tied unto it a lace of blue, to fasten it upon the miter above; as the Lord commanded Moses. Thus was finished all the work of the tabernacle of the tent of meeting: and the children of Israel did according to all that the Lord commanded Moses, so did they. _The Work Is Approved_. And they brought the tabernacle to Moses, the Tent, and all its furniture, its clasps, its boards, its bars, and {232} its pillars, and its sockets; and the covering of rams' skins dyed red, and the covering of sealskins, and the veil of the screen; the ark of the testimony, and the staves thereof, and the mercy seat; the table, all the vessels thereof, and the shewbread; the pure candlestick, the lamps thereof, even the lamps to be set in order, and all the vessels thereof, and the oil for the light; and the golden altar, and the anointing oil, and the sweet incense, and the screen for the door of the Tent; the brazen altar, and its grating of brass, its staves, and all its vessels, the laver and its base; the hangings of the court, its pillars, and its sockets, and the screen for the gate of the court, the cords thereof, and the pins thereof, and all the instruments of the service of the tabernacle, for the tent of meeting; the finely wrought garments for ministering in the holy place, and the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office. According to all that the Lord commanded Moses, so the children of Israel did all the work. And Moses saw all the work, and, behold, they had done it; as the Lord had commanded, even so had they done it: and Moses blessed them. _The Tabernacle Is Set Up_. And the Lord spoke unto Moses, saying, "On the first day of the first month shalt thou set up the tabernacle of the tent of meeting. And thou shalt put therein the ark of the testimony, and thou shalt screen the ark with the veil. And thou shalt bring in the table, and set in order the things that are upon it; and thou shalt bring in the candlestick, and light the lamps thereof. {233}{234} [Illustration] FOUR THOUSAND YEARS UNCHANGED PATRIARCHAL LIFE IN PALESTINE TO-DAY Copyright by Underwood & Underwood and used by special permission. The unchanged habits of the East render it in this respect a kind of living Pompeii. The outward appearances, which in the case of the Greeks and Romans we know only through art and writing, through marble, fresco, and parchment, in the case of Jewish history we know through the forms of actual men, living and moving before us, wearing almost the same garb, speaking in almost the same language, and certainly with the same general turns of speech and tone and manners. Such as we see them now, starting on a pilgrimage, or a journey, were Abraham and his brother's son, when they "went forth" to go into the land of Canaan. All their substance that they had "gathered" is heaped high on the backs of their kneeling camels. The slaves that they "had bought in Haran" run along by their sides. Round about them are their flocks of sheep and goats, and the asses moving underneath the towering forms of the camels. The chief is there, amidst the stir of movement, or resting at noon within his black tent, marked out from the rest by his cloak of brilliant scarlet, by the fillet of rope which binds the loose handkerchief round his head, by the spear which he holds in his hand to guide the march, and to fix the encampment. The chief's wife, the princess of the tribe, is there in her own tent, to make the cakes and prepare the usual meal of milk and butter; the slave or the child is ready to bring in the red lentil soup for the weary hunter, or to kill the calf for the unexpected guest [End illustration] {235} And thou shalt set the golden altar for incense before the ark of the testimony, and put the screen of the door to the tabernacle. And thou shalt set the altar of burnt offering before the door of the tabernacle of the tent of meeting. And thou shalt set the laver between the tent of meeting and the altar, and shalt put water therein. And thou shalt set up the court round about, and hang up the screen of the gate of the court. And thou shalt take the anointing oil, and anoint the tabernacle, and all that is therein, and shalt hallow it, and all the furniture thereof: and it shall be holy. And thou shalt anoint the altar of burnt offering, and all its vessels, and sanctify the altar: and the altar shall be most holy. And thou shalt anoint the laver and its base, and sanctify it. And thou shalt bring Aaron and his sons unto the door of the tent of meeting, and thou shalt wash them with water. And thou shalt put upon Aaron the holy garments; and thou shalt anoint him, and sanctify him, that he may minister unto me in the priest's office. And thou shalt bring his sons, and put coats upon them: and thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: and their anointing shall be to them for an everlasting priesthood throughout their generations." Thus did Moses: according to all that the Lord commanded him, so did he. And it came to pass in the first month in the second year, on the first day of the month, that the tabernacle was reared up. And Moses set up the tabernacle, and laid its {236} sockets, and set up the boards thereof, and put in the bars thereof, and set up its pillars. And he spread the tent over the tabernacle, and put the covering of the tent above upon it; as the Lord commanded Moses. And he put the testimony into the ark, and set the staves on the ark, and put the mercy seat above upon the ark: and he brought the ark into the tabernacle, and set up the veil of the screen, and screened the ark of the testimony; as the Lord commanded Moses. And he put the table in the tent of meeting, upon the side of the tabernacle northward, without the veil. And he set the bread in order upon it before the Lord; as the Lord commanded Moses. And he put the candlestick in the tent of meeting, over against the table, on the side of the tabernacle southward. And he lighted the lamps before the Lord; as the Lord commanded Moses. And he put the golden altar in the tent of meeting before the veil: and he burnt therein incense of sweet spices; as the Lord commanded Moses. And he put the screen of the door to the tabernacle. And he set the altar of burnt offering at the door of the tabernacle of the tent of meeting, and offered upon it the burnt offering and the meal offering; as the Lord commanded Moses. And he set the laver between the tent of meeting and the altar, and put water therein, to wash withal. And Moses and Aaron and his sons washed their hands and their feet thereat; when they went into the tent of meeting, and when they came near unto the altar, they washed: as the Lord commanded Moses. And he reared up the court round about the tabernacle {237} and the altar, and set up the screen of the gate of the court. So Moses finished the work. _The Cloud of the Glory of God in the Tent_. Then the cloud covered the tent of meeting, and the glory of the Lord filled the tabernacle. And Moses was not able to enter into the tent of meeting, because the cloud abode thereon, and the glory of the Lord filled the tabernacle. And when the cloud was taken up from over the tabernacle, the children of Israel went onward, throughout all their journeys: but if the cloud was not taken up, then they journeyed not till the day that it was taken up. For the cloud of the Lord was upon the tabernacle by day, and there was fire therein by night, in the sight of all the house of Israel, throughout all their journeys. {238} LEAD ME ON Traveling to the better land, O'er the desert's scorching sand, Father! let me grasp thy hand; Lead me on, lead me on! When at Marah, parched with heat, I the sparkling fountain greet, Make the bitter water sweet; Lead me on! When the wilderness is drear, Show me Elim's palm-grove near, And her wells, as crystal clear: Lead me on! Through the water, through the fire, Never let me fall or tire, Every step brings Canaan nigher: Lead me on! Bid me stand on Nebo's height, Gaze upon the land of light, Then, transported with the sight, Lead me on! When I stand on Jordan's brink, Never let me fear or shrink; Hold me, Father, lest I sink: Lead me on! When the victory is won, And eternal life begun, Up to glory lead me on! Lead me on, lead me on! {239}{240} [Illustration] MOUNT HOREB From a photograph in the possession of the Forbes Library and used by permission. [End illustration] {241} THE MARCH TO THE PROMISED LAND THE PILLAR OF FIRE AND THE CLOUD OF SMOKE. And on the day that the tabernacle was set up the cloud covered the tabernacle, even the tent of the testimony: and at even it was upon the tabernacle as it were the appearance of fire, until morning. So it was always: the cloud covered it, and the appearance of fire by night. And whenever the cloud was taken up from over the Tent, then after that the children of Israel journeyed: and in the place where the cloud abode, there the children of Israel encamped. At the commandment of the Lord the children of Israel journeyed, and at the commandment of the Lord they encamped: as long as the cloud abode upon the tabernacle they remained encamped. And when the cloud tarried upon the tabernacle many days, then the children of Israel kept the charge of the Lord, and journeyed not. And sometimes the cloud was a few days upon the tabernacle; then according to the commandment of the Lord they remained encamped, and according to the commandment of the Lord they journeyed. And sometimes the cloud was from evening until morning; and when the cloud was taken up in the morning, they journeyed: or if it continued by day and by night, when the cloud was taken up, they journeyed. Whether it were two days, or a month, or a year, that the cloud tarried upon the tabernacle, abiding thereon, the {242} children of Israel remained encamped, and journeyed not: but when it was taken up, they journeyed. At the commandment of the Lord they encamped, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses. _The Long Journey from Sinai Begins_. And it came to pass in the second year, in the second month, on the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony. And the children of Israel set forward according to their journeys out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran. And they first took their journey according to the commandment of the Lord by the hand of Moses. And they set forward from the mount of the Lord three days' journey; and the ark of the covenant of the Lord went before them three days' journey, to seek out a resting place for them. And the cloud of the Lord was over them by day, when they set forward from the camp. And it came to pass, when the ark set forward, that Moses said,-- "Rise up, O Lord, and let thine enemies be scattered; And let them that hate thee flee before thee." And when it rested he said,-- "Return, O Lord, Unto the ten thousands of the thousands of Israel." {243} THE SENDING OUT OF THE SPIES. _They Report "a Land Flowing with Milk and Honey_." And the Lord spoke to Moses, saying, "Send thou men, that they may spy out the land of Canaan, which I give unto the children of Israel: of every tribe of their fathers shall ye send a man, everyone a prince among them." And Moses sent them from the wilderness of Paran according to the commandment of the Lord: all of them men who were heads of the children of Israel. And Moses sent them to spy out the land of Canaan, and said to them, "Get you up this way by the south, and go up into the mountains: and see the land, what it is; and the people that dwelleth therein, whether they are strong or weak, whether they are few or many; and what the land is that they dwell in, whether it is good or bad; and what cities they are that they dwell in, whether in camps, or in strong holds; and what the land is, whether it be fat or lean, whether there be wood therein, or not. And be ye of good courage, and bring of the fruit of the land." Now the time was the time of the first ripe grapes. So they went up, and spied out the land from the wilderness of Zin unto Rehob, to the entering in of Hamath. And they went up by the south, and came to Hebron; and the children of Anak were there. And they came unto the valley of Eshcol, and cut down from thence a branch with one cluster of grapes, and they bore it upon a staff between two; they brought also of the pomegranates, and of the figs. That place was called the valley of Eshcol (that is, "cluster"). And they returned {244} from spying out the land at the end of forty days. And they went and came to Moses, and to Aaron, and to all the congregation of the children of Israel, to the wilderness of Paran, to Kadesh; and brought back word unto them, and to all the congregation, and showed them the fruit of the land. And they told him, and said, "We came unto the land whither thou sentest us, and surely it floweth with milk and honey; and this is the fruit of it. Howbeit the people that dwell in the land are strong, and the cities are fortified and very great: and moreover we saw the children of Anak there. Amalek dwelleth in the land of the south: and the Hittite, and the Jebusite, and the Amorite, dwell in the mountains: and the Canaanite dwelleth by the sea, and along by the side of Jordan." And Caleb stilled the people before Moses, and said, "Let us go up at once, and possess it; for we are well able to overcome it." But the men that went up with him said, "We are not able to go up against the people; for they are stronger than we." And they brought up an evil report of the land which they had spied out unto the children of Israel, saying, "The land, through which we have gone to spy it out, is a land that eateth up the inhabitants thereof; and all the people that we saw in it are men of great stature. And there we saw the giants, the sons of Anak: and we were in our own sight as grasshoppers, and so we were in their sight." {245}{246} [Illustration] MOSES SMITING THE ROCK By Murillo [End illustration] {247} And all the congregation lifted up their voice, and cried; and the people wept that night. And all the children of Israel murmured against Moses and against Aaron: and the whole congregation said unto them, "Would God, that we had died in the land of Egypt! or would God we had died in this wilderness! And wherefore doth the Lord bring us unto this land, to fall by the sword? Our wives and our little ones shall be a prey: were it not better for us to return into Egypt?" And they said one to another, "Let us make a captain, and let us return into Egypt." Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun and Caleb the son of Jephunneh, which were of them that spied out the land, rent their clothes: and they spoke unto all the congregation of the children of Israel, saying, "The land, which we passed through to spy it out, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it to us; a land which floweth with milk and honey. Only rebel not against the Lord, neither fear ye the people of the land; for they are bread for us: their defense is removed from over them, and the Lord is with us: fear them not." WATER FROM THE ROCK. _Passage Through Edom Refused_. (The people refused to believe the report of the courageous spies, and their wanderings continued.) And the children of Israel, even the whole multitude, {248} came into the wilderness of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. And there was no water for the multitude: and they assembled themselves together against Moses and against Aaron. And the people strove with Moses, and spoke, saying, "Would God that we had died when our brethren died before the Lord! And why have ye brought the people of the Lord into this wilderness, that we should die there, we and our cattle? And wherefore have ye made us to come up out of Egypt, to bring us unto this evil place? it is no place of seed, or of figs, or of vines, or of pomegranates; neither is there any water to drink." And Moses and Aaron went from the presence of the people to the door of the tent of meeting, and fell upon their faces: and the glory of the Lord appeared to them. And the Lord spoke to Moses, saying, "Take the rod, and assemble the multitude, thou, and Aaron thy brother, and speak ye to the rock before their eyes, that it give forth its water; and thou shalt bring forth to them water out of the rock: so thou shalt give the multitude and their cattle drink." And Moses took the rod from before the Lord, as he commanded him. And Moses and Aaron gathered the people together before the rock, and he said unto them, "Hear now, ye rebels; shall we bring you forth water out of this rock?" And Moses lifted up his hand, and smote the rock with his rod twice: and water came forth abundantly, and the {249} multitude drank, and their cattle. And the Lord said to Moses and Aaron, "Because ye believed not in me, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this people into the land which I have given them." These are the waters of Meribah (that is, strife); because the children of Israel strove with the Lord, and he was sanctified in them. And Moses sent messengers from Kadesh to the king of Edom, "Thus saith thy brother Israel, 'Thou knowest all the trouble that hath befallen us: how our fathers went down into Egypt, and we dwelt in Egypt a long time: and the Egyptians oppressed us, and our fathers: and when we cried to the Lord, he heard our voice, and sent an angel, and brought us forth out of Egypt: and, behold, we are in Kadesh, a city in the uttermost of thy border: let us pass, I pray thee, through thy land: we will not pass through field or through vineyard, neither will we drink of the water of the wells: we will go along the king's highway, we will not turn aside to the right hand nor to the left, until we have passed thy border.'" And Edom said unto him, "Thou shalt not pass through my land, lest I come out with the sword against thee." And the children of Israel said unto him, "We will go up by the highway: and if we drink of thy water, I and my cattle, then will I give the price thereof: let me only, without doing anything else, pass through on my feet." And he said, "Thou shalt not pass through." And Edom came out against him with much people, and with a strong hand. Thus Edom refused to give {250} Israel passage through his border: wherefore Israel turned away from him. And they journeyed from Kadesh: and the children of Israel, even the whole multitude, came unto Mount Hor. And the Lord spoke unto Moses and Aaron in Mount Hor, by the border of the land of Edom, saying, "Aaron shall be gathered to his people: for he shall not enter into the land which I have given to the children of Israel, because ye rebelled against my word at the waters of Meribah. Take Aaron and Eleazar his son, and bring them up unto Mount Hor: and strip Aaron of his priestly garments, and put them upon Eleazar his son: and Aaron shall be gathered to his people, and shall die there." And Moses did as the Lord commanded: and they went up into Mount Hor in the sight of all the multitude. And Moses stripped Aaron of his priestly garments, and put them upon Eleazar his son; and Aaron died there in the top of the mount: and Moses and Eleazar came down from the mount. And when all the multitude saw that Aaron was dead, they wept for Aaron thirty days, even all the house of Israel. THE BRAZEN SERPENT. And they journeyed from Mount Hor by the way to the Red Sea, to go around the land of Edom: and the soul of the people was much discouraged because of the difficulties. And the people spoke against God, and against Moses, "Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this bread of manna." {251}{252} [Illustration] ROCK TEMPLE IN PETRA, IN THE LAND OF EDOM From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. Hidden away in the rocky gorges of Edom, Petra is one of the strangest and most marvelous cities of the world. Even yet it has not been fully explored. Its temples and tombs are carved out of the solid rock [End illustration] {253} And the Lord sent fiery serpents among the people, and they bit the people; and many people of Israel died. And the people came to Moses, and said, "We have sinned, because we have spoken against the Lord, and against thee; pray unto the Lord, that he take away the serpents from us." And Moses prayed for the people. And the Lord said unto Moses, "Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that everyone who is bitten, when he seeth it, shall live." And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived. _Battles by the Way_. And from thence they journeyed to Beer: that is the well whereof the Lord said unto Moses, "Gather the people together, and I will give them water." Then sang Israel this song:-- THE SONG OF THE WELL. "Spring up, O well; sing ye unto it: The well, which the princes digged, Which the nobles of the people delved, With the scepter, and with their staves." And from the wilderness they journeyed past many places, to the top of Pisgah, which looketh down upon the desert. And Israel sent messengers unto Sihon king of the {254} Amorites, saying, "Let me pass through thy land: we will not turn aside into field, or into vineyard; we will not drink of the water of the wells: we will go by the king's highway, until we have passed thy border." And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz: and he fought against Israel. And Israel smote him with the edge of the sword, and possessed his land from Arnon unto Jabbok, even unto the children of Ammon: for the border of the children of Ammon was strong. And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even to Arnon. Wherefore they that speak in proverbs say,-- "Come ye to Heshbon, Let the city of Sihon be built and established: For a fire is gone out of Heshbon, A flame from the city of Sihon. It hath devoured Ar of Moab, The lords of the high places of Arnon. Woe to thee, Moab! Thou art undone, O people of Chemosh: He hath given his sons as fugitives, And his daughters into captivity, Unto Sihon king of the Amorites. {255} We have shot at them; Heshbon is perished even unto Dibon, And we have laid waste even unto Nophah, Which reacheth unto Medeba." Thus Israel dwelt in the land of the Amorites. And Moses sent to spy out Jazer, and they took the towns thereof, and drove out the Amorites that were there. And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he and all his people, to battle at Edrei. And the Lord said to Moses, "Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst to Sihon king of the Amorites, which dwelt at Heshbon." So they smote him, and his sons, and all his people, until there was none left him remaining: and they possessed his land. BALAAM AND BALAK. _The Story of the Prophet Who Was Tempted by a Bribe and of the Ass Which Knew More Than His Master_. And the children of Israel journeyed, and encamped in the plains of Moab beyond the Jordan at Jericho. And Balak the son of Zippor saw all that Israel had done to the Amorites. And Moab was sore afraid of the people, because they were many: and Moab was distressed because of the children of Israel. And Moab said unto the elders of Midian, "Now shall this multitude lick {256} up all that is round about us, as the ox licketh up the grass of the field." And Balak the son of Zippor was king of Moab at that time. And he sent messengers unto Balaam the son of Beor, to Pethor, which is by the River, to the land of the children of his people, to call him, saying, "Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me: come now therefore, I pray thee, curse me this people; for they are too mighty for me: peradventure I shall prevail, that we may smite them, and that I may drive them out of the land: for I know that he whom thou blessest is blessed, and he whom thou cursest is cursed." And the elders of Moab and the elders of Midian departed with bribes in their hands; and they came unto Balaam, and spoke unto him the words of Balak. And he said unto them, "Lodge here this night, and I will bring you word again, as the Lord shall speak unto me." And the princes of Moab abode with Balaam. And God came unto Balaam, and said, "What men are these with thee?" And Balaam said unto God, "Balak the son of Zippor, king of Moab, hath sent unto me, saying, 'Behold, the people that is come out of Egypt, it covereth the face of the earth: now, come curse me them; peradventure I shall be able to fight against them, and shall drive them out.'" And God said unto Balaam, "Thou shalt not go with them; thou shalt not curse the people: for they are blessed." {257}{258} [Illustration] VIEW OF THE DEAD SEA From a photograph taken by Mr. Louis L. Tribus, Consulting Engineer and Commissioner of Public Works of the Borough of Richmond, City of New York. An interesting fact in connection with this picture of the Dead Sea concerns the boat which is floating upon it. The owner succeeded in securing a concession from the Turkish Government to put a steamboat upon the Dead Sea. When he started to run it he was advised that the concession had not included the operation of the boat and a considerable further sum of money was desired by the officials. This being beyond the power of the man to raise, the boat has not been operated and remains as the picture shows it. The water of the Dead Sea contains about 25 per cent. of solid substances. There are common salt, chloride of calcium, chloride of magnesium, and other ingredients, and it is not to be wondered at that the human body floats easily on the surface. The area of the sea is 360 square miles. Its length is 47-1/2 miles; its greatest width, 10 miles. The surface is about 1295 feet below sea level. Scientific observation justifies the estimate that a daily average of 6,500,000 tons of water is received into the Dead Sea from the Jordan and other sources during the year. During the rainy season the amount is very much greater; during the dry season it is, of course, very much less, but this average will be maintained year after year. There is no outlet, and the level is kept down by evaporation only, which is very rapid because of the intense heat, the dry atmosphere and the dry winds which are constantly blowing down the gorges between the mountains. The waters of the Jordan, when they reach the sea, are as brown as the earth through which they flow--a thick solution of mud--but the instant they mingle with the salt water of the lake the particles of soil are precipitated and they become as clear as crystal, with an intensely green tint. [End illustration] {259} And Balaam rose up in the morning, and said unto the princes of Balak, "Get you into your land: for the Lord refuseth to give me leave to go with you." And the princes of Moab rose up, and they went unto Balak, and said, "Balaam refuseth to come with us." And Balak sent yet again princes, more, and more honorable than they. And they came to Balaam, and said to him, "Thus saith Balak the son of Zippor, 'Let nothing, I pray thee, hinder thee from coming unto me: for I will promote thee unto very great honor, and whatsoever thou sayest unto me I will do: come therefore, I pray thee, curse me this people.'" And Balaam answered and said unto the servants of Balak, "If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more. Now therefore, I pray you, tarry ye also here this night, that I may know what the Lord will speak unto me more." And God came unto Balaam at night, and said unto him, "If the men be come to call thee, rise up, go with them; but only the word which I speak unto thee, that shalt thou do." And Balaam rose up in the morning, and saddled his ass, and went with the princes of Moab. And God's anger was kindled because he went: and the angel of the Lord placed himself in the way for an adversary against him. Now he was riding upon his ass, and his two servants were with him. And the ass saw the angel of the Lord standing in the way, with his sword drawn in his hand: {260} and the ass turned aside out of the way, and went into the field: and Balaam smote the ass, to turn her into the way. Then the angel of the Lord stood in a hollow place between the vineyards, a fence being on this side, and a fence on that side. And the ass saw the angel of the Lord, and she thrust herself unto the wall, and crushed Balaam's foot against the wall: and he smote her again. And the angel of the Lord went further, and stood in a narrow place, where was no way to turn either to the right hand or to the left. And the ass saw the angel of the Lord, and she lay down under Balaam: and Balaam's anger was kindled, and he smote the ass with his staff. And the Lord opened the mouth of the ass, and she said unto Balaam, "What have I done unto thee, that thou hast smitten me these three times?" And Balaam said unto the ass, "Because thou hast mocked me: I would there were a sword in mine hand, for now I had killed thee." And the ass said unto Balaam, "Am not I thine ass, upon which thou hast ridden all thy life long unto this day? was I ever wont to do so unto thee?" And he said, "No." Then the Lord opened the eyes of Balaam, and he saw the angel of the Lord standing in the way, with his sword drawn in his hand: and he bowed his head, and fell on his face. And the angel of the Lord said unto him, "Wherefore {261} hast thou smitten thine ass these three times? behold, I am come forth for an adversary, because thy way is perverse before me: and the ass saw me, and turned aside before me these three times: unless she had turned aside from me, surely now I had even slain thee, and saved her alive." And Balaam said unto the angel of the Lord, "I have sinned; for I knew not that thou stoodest in the way against me: now therefore, if it displease thee, I will get me back again." And the angel of the Lord said unto Balaam, "Go with the men: but only the word that I shall speak unto thee, that thou shalt speak." So Balaam went with the princes of Balak. And when Balak heard that Balaam was come, he went out to meet him unto the city of Moab, which is on the border of Arnon. And Balak said unto Balaam, "Did I not earnestly send unto thee to call thee? wherefore earnest thou not unto me? am I not able indeed to promote thee to honor?" And Balaam said unto Balak, "Lo, I am come unto thee: have I now any power at all to speak anything? the word that God putteth in my mouth, that shall I speak." And Balaam went with Balak, and they came unto Kiriath-huzoth. And Balak sacrificed oxen and sheep, and sent to Balaam, and to the princes that were with him. And it came to pass in the morning, that Balak took Balaam, and brought him up into the high places of {262} Baal, and he saw from thence the utmost part of the people. And Balaam said unto Balak, "Build me here seven altars, and prepare me here seven bullocks and seven rams." And Balak did as Balaam had spoken; and Balak and Balaam offered on every altar a bullock and a ram. And Balaam said unto Balak, "Stand by thy burnt offering, and I will go; peradventure the Lord will come to meet me: and whatsoever he showeth me I will tell thee." And he went to a bare summit. And God met Balaam: and he said unto him, "I have prepared the seven altars, and I have offered up a bullock and a ram on every altar." And the Lord put a word in Balaam's mouth, and said, "Return unto Balak, and thus thou shalt speak." And he returned unto him, and, lo, he stood by his burnt offering, he, and all the princes of Moab. And Balaam said,-- "From Aram hath Balak brought me, The king of Moab from the mountains of the East: 'Come, curse me Jacob, And come, defy Israel.' How shall I curse, whom God hath not cursed? And how shall I defy, whom the Lord hath not defied? For from the top of the rocks I see him, And from the hills I behold him: Lo, it is a people that dwell alone, And shall not be reckoned among the nations. {263} Who can count the dust of Jacob, Or number the fourth part of Israel? Let me die the death of the righteous, And let my last end be like his!" And Balak said unto Balaam, "What hast thou done unto me? I took thee to curse mine enemies, and, behold, thou hast blessed them altogether." And he answered and said, "Must I not take heed to speak that which the Lord putteth in my mouth?" And Balak said unto him, "Come, I pray thee, with me unto another place, from whence thou mayest see them; thou shalt see but the utmost part of them, and shalt not see them all: and curse me them from thence." And he took him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered up a bullock and a ram on every altar. And he said unto Balak, "Stand here by thy burnt offering, while I meet the Lord yonder." And the Lord met Balaam, and put a word in his mouth, and said, "Return unto Balak, and thus shalt thou speak." And he came to him, and, lo, he stood by his burnt offering, and the princes of Moab with him. And Balak said unto him, "What hath the Lord spoken?" And he said,-- "Rise up, Balak, and hear; Hearken unto me, thou son of Zippor: God is not a man, that he should lie; Neither the son of man, that he should repent: {264} Hath he said, and shall he not do it? Or hath he spoken, and shall he not make it good? Behold, I have received commandment to bless: And he hath blessed, and I cannot reverse it. He hath not beheld iniquity in Jacob, Neither hath he seen perverseness in Israel: The Lord his God is with him, And the shout of a king is among them. God bringeth them forth out of Egypt; He hath as it were the strength of the wild ox. Surely there is no enchantment with Jacob, Neither is there any divination with Israel: Now shall it be said of Jacob and of Israel, 'What hath God wrought!' Behold, the people riseth up as a lioness, And as a lion doth he lift himself up: He shall not lie down until he eat of the prey, And drink the blood of the slain." And Balak said unto Balaam, "Neither curse them at all, nor bless them at all." But Balaam answered and said unto Balak, "Told not I thee, saying, 'All that the Lord speaketh, that I must do'?" And Balak said unto Balaam, "Come now, I will take thee unto another place; peradventure it will please God that thou mayest curse me them from thence." And Balak took Balaam unto the top of Peor, that looketh down upon the desert. And Balaam said unto Balak, "Build me here seven altars, and prepare me here seven bullocks and seven rams." {265} And Balak did as Balaam had said, and offered up a bullock and a ram on every altar. And when Balaam saw that it pleased the Lord to bless Israel, he set his face toward the wilderness. And Balaam lifted up his eyes, and he saw Israel dwelling according to their tribes; and the spirit of God came upon him. And he said,-- "Balaam the son of Beor saith, And the man whose eye was closed saith: He saith, who heareth the words of God, Who seeth the vision of the Almighty, Falling down, and having his eyes open: How goodly are thy tents, O Jacob, Thy tabernacles, O Israel! As valleys are they spread forth, As gardens by the river side, As aloes which the Lord hath planted, As cedar trees beside the waters. Water shall flow from his buckets, And his family shall be in many waters, And his king shall be higher than Agag, And his kingdom shall be exalted. God bringeth him forth out of Egypt; He hath as it were the strength of the wild ox: He shall eat up the nations his adversaries, And shall break their bones in pieces, And smite them through with his arrows. He couched, he lay down as a lion, And as a lioness; who shall rouse him up? Blessed be everyone that blesseth thee, And cursed be everyone that curseth thee." {266} And Balak's anger was kindled against Balaam, and he smote his hands together: and Balak said unto Balaam, "I called thee to curse mine enemies, and, behold, thou hast altogether blessed them these three times. Therefore now flee thou to thy place: I thought to promote thee unto great honor; but, lo, the Lord hath kept thee back from honor." And Balaam said unto Balak, "Spoke I not also to thy messengers which thou sentest unto me, saying, 'If Balak would give me his house full of silver and gold, I cannot go beyond the word of the Lord, to do either good or bad of mine own mind; what the Lord speaketh, that will I speak'? "And now, behold, I go unto my people: come, and I will announce to thee what this people shall do to thy people in the latter days." And he said,-- "Balaam the son of Beor saith, And the man whose eye was closed saith: He saith, who heareth the words of God, And knoweth the knowledge of the Most High, Who seeth the vision of the Almighty, Falling down, and having his eyes open: I see him, but not now: I behold him, but not nigh: There shall come forth a star out of Jacob, And a scepter shall rise out of Israel, And shall smite through the corners of Moab, And break down all the sons of tumult. And Edom shall be a possession, Seir also shall be a possession, which were his enemies; {267} While Israel doeth valiantly. And out of Jacob shall one have dominion, And shall destroy the remnant from the city." And he looked on Amalek, and said,-- "Amalek was the first of the nations; But his latter end shall come to destruction." And he looked on the Kenite, and said,-- "Strong is thy dwelling place, And thy nest is set in the rock. Nevertheless Kain shall be wasted, Until Asshur shall carry thee away captive." And he said,-- "Alas, who shall live when God doeth this? But ships shall come from the coast of Kittim, And they shall afflict Asshur, and shall afflict Eber, And he also shall come to destruction." And Balaam rose up, and went and returned to his place: and Balak also went his way. {268} THE DEATH OF MOSES. _He Sees but Cannot Enter the Promised Land_. (After the Israelites had wandered for many years in the desert, they approached at last the river Jordan, on the borders of the promised land. Moses, their great hero and leader, was not permitted to cross the river, but, after giving the people his last words of advice, climbed the rugged slopes of Mount Nebo, and was never again seen by the eye of man.) And Moses went and spoke these words unto all Israel. And he said to them, "I am an hundred and twenty years old this day; I can no more go out and come in: and the Lord hath said to me, 'Thou shalt not go over this Jordan.' The Lord thy God, he will go over before thee; he will destroy these nations from before thee, and thou shalt possess them: and Joshua, he shall go over before thee, as the Lord hath spoken. And the Lord shall do unto them as he did to Sihon and to Og, the kings of the Amorites, and unto their land; whom he destroyed. And the Lord shall deliver them up before you, and ye shall do to them according unto all the commandment which I have commanded you. Be strong and of a good courage, fear not, nor be affrighted at them: for the Lord thy God, he it is that doth go with thee; he will not fail thee, nor forsake thee." And Moses called to Joshua, and said to him in the sight of all Israel, "Be strong and of a good courage: for thou shalt go with this people into the land which the Lord hath sworn unto their fathers to give them; and thou shalt cause them to inherit it. And the Lord, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed. {269}{270} [Illustration] MOSES ON MOUNT NEBO Thomas Nast This picture by the famous cartoonist Nast, represents Moses from the summit of Nebo gazing into the land which he was never to enter [End illustration] {271} "For this commandment which I command thee this day, it is not too hard for thee, neither is it far off. It is not in heaven, that thou shouldest say, 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?' Neither is it beyond the sea, that thou shouldest say, 'Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?' But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it. "See, I have set before thee this day life and good, and death and evil; in that I command thee this day to love the Lord thy God, to walk in his ways, and to keep his commandments and his statutes and his judgments, that thou mayest live and multiply, and that the Lord thy God may bless thee in the land whither thou goest in to possess it. But if thine heart turn away, and thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them; I announce to you this day, that ye shall surely perish; ye shall not prolong your days upon the land, whither thou passest over Jordan to go in to possess it. I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse: therefore choose life, that thou mayest live, thou and thy families: to love the Lord thy God, to obey his voice, and to cleave unto him: for he is thy life, and the length of thy days: that thou mayest {272} dwell in the land which the Lord swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." And Moses made an end of speaking all these words to all Israel: and he said to them, "Set your heart to all the words which I testify to you this day; which ye shall command your children, to observe to do all the words of this law. For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over Jordan to possess it." And the Lord spoke to Moses that selfsame day, saying, "Get thee up into this mountain of Abarim, unto Mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: and die in the mount whither thou goest up; as Aaron thy brother died in Mount Hor: because ye trespassed against me in the midst of the children of Israel at the waters of Meribah of Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. For thou shalt see the land before thee; but thou shalt not go thither into the land which I give the children of Israel." And Moses went up from the plains of Moab to Mount Nebo, to the top of Pisgah, that is over against Jericho. And the Lord showed him all the land of Gilead, as far as Dan; and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, to the western sea; and the South, and the Plain of the valley of Jericho the city of palm trees, as far as Zoar. And the Lord said to {273} him, "This is the land which I swore unto Abraham, unto Isaac, and unto Jacob, saying, 'I will give it unto thy family': I have caused thee to see it with thine eyes, but thou shalt not go over thither." So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. And He buried him in the valley in the land of Moab over against Beth-pear: but no man knoweth of his sepulcher unto this day. And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping in the mourning for Moses were ended. And there hath not arisen a prophet since in Israel like unto Moses, whom the Lord knew face to face; in all the signs and the wonders, which the Lord sent him to do in the land of Egypt, to Pharaoh, and to all his servants, and to all his land; and in all the mighty hand, and in all the great terror, which Moses wrought in the sight of all Israel. {274} THE BURIAL OF MOSES By Nebo's lonely mountain, On this side Jordan's wave, In a vale in the land of Moab, There lies a lonely grave. And no man knows that sepulcher, And no man saw it e'er, For the angels of God upturned the sod, And laid the dead man there. That was the grandest funeral That ever passed on earth; But no man heard the trampling, Or saw the train go forth: Noiselessly as the daylight Comes back when night is done, And the crimson streak on ocean's cheek Grows into the great sun; Noiselessly as the spring-time Her crown of verdure weaves, And all the trees on all the hills Open their thousand leaves; So without sound of music Or voice of them that wept, Silently down from the mountain's crown The great procession swept. Perchance that bald old eagle On gray Beth-Peor's height, Out of his lonely eyrie Looked on the wondrous sight: {275} Perchance the lion, stalking, Stills shuns that hallowed spot, For beast and bird have seen and heard That which man knoweth not. But when the warrior dieth, His comrades in the war, With arms reversed and muffled drum, Follow his funeral car; They show the banners taken, They tell his battles won, And after him lead his masterless steed, While peals the minute-gun. Amid the noblest of the land We lay the sage to rest, And give the bard an honored place. With costly marble drest, In the great minster transept Where lights like glories fall, And the organ rings and the sweet choir sings Along the emblazoned wall. This was the truest warrior That ever buckled sword, This the most gifted poet That ever breathed a word; And never earth's philosopher Traced with his golden pen, On the deathless page, truths half so sage As he wrote down for men. And had he not 'nigh honor,-- The hillside for a pall, To lie in state while angels wait, With stars for tapers tall, {276} And the dark rock-pines like tossing plumes Over his bier to wave, And God's own hand, in that lonely land, To lay him in the grave? In that strange grave without a name, Whence his uncoffined clay Shall break again, O wondrous thought! Before the judgment day, And stand with glory wrapt around On the hills he never trod, And speak of the strife that won our life With the Incarnate Son of God. O, lonely grave in Moab's land! O, dark Beth-Peor's hill! Speak to these curious hearts of ours, And teach them to be still. God hath his mysteries of grace, Ways that we cannot tell; He hides them deep, like the hidden sleep Of him he loved so well. --_Cecil Frances Alexander_. {277} JOSHUA _The Story of the Hero Whose Genius as a Warrior Won the Land of Canaan for Israel_. (The Israelites found the land of Canaan occupied by a fierce and warlike people with whom they fought many battles and waged long campaigns. The story of this warfare is filled with deeds of cruelty and violence, yet it is no more terrible than war has always been. We cannot understand why God has permitted so much suffering, but we know that in some cases at least the world has advanced in freedom through the loss and sacrifice of war. Even in war men have grown less cruel, and we may hope for the time when all war shall cease and men shall live together as brethren.) JOSHUA IS MADE CAPTAIN OF THE HOST. _Spies Are Sent to Jericho_. Now it came to pass after the death of Moses the servant of the Lord, that the Lord spoke to Joshua the son of Nun, saying, "Moses my servant is dead; now therefore arise, go over this Jordan, thou, and all this people, to the land which I give to them, even to the children of Israel. Every place that the sole of your foot shall tread upon, to you have I given it, as I spoke to Moses. From the wilderness, and this Lebanon, even unto the great river, the river Euphrates, all the land of the Hittites, and to the great sea to the going down of the sun, shall {278} be your border. There shall not any man be able to stand before thee all the days of thy life: as I was with Moses, so I will be with thee: I will not fail thee, nor forsake thee. Be strong and of a good courage: for thou shalt cause this people to inherit the land which I swore unto their fathers to give them. Only be strong and very courageous, to observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest have good success whithersoever thou goest. This book of the law shall not depart out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein: for then thou shalt make thy way prosperous, and then thou shalt have good success. Have not I commanded thee? Be strong and of a good courage; be not affrighted, neither be thou dismayed: for the Lord thy God is with thee whithersoever thou goest." Then Joshua commanded the officers of the people, saying, "Pass through the midst of the camp, and command the people, saying, 'Prepare you victuals; for within three days ye are to pass over this Jordan, to go in to possess the land, which the Lord your God giveth you to possess it.'" And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, "Go view the land, and Jericho." And they went, and came into the house of a woman whose name was Rahab, and lay there. And it was told the king of Jericho, saying, "Behold, there came men in hither to-night of the children of Israel to search out the land." {279}{280} [Illustration] MOUNDS MARKING THE SITE OF OLD JERICHO From the road from Jerusalem to Jericho From a photograph taken by Prof. D. G. Lyon and used by his kind permission. Jericho, "the city of palm trees," was the only important place in the Jordan valley. In Bible times it was a beautiful and prosperous city, but now it is only a waste. Its palm trees are gone and the site is desolate. It was often conquered by the armies which passed through Palestine. After its walls fell down before Joshua's hosts, "no great man was born in Jericho; no heroic deed was ever done in her. She never stood a siege and her inhabitants were always running away." --_Smith_ [End illustration] {281} And the king of Jericho sent to Rahab, saying, "Bring forth the men that are come to thee, which are entered into thine house: for they are come to search out all the land." And the woman took the two men, and hid them; and she said, "Yea, the men came unto me, but I knew not whence they were: and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out: whither the men went I know not: pursue after them quickly; for ye shall overtake them." But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof. And the men pursued after them along the way to Jordan to the fords: and as soon as those who pursued after them were gone out, they shut the gate. And before they were laid down, she came up to them upon the roof; and she said to the men, "I know that the Lord hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land melt away before you. For we have heard how the Lord dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond Jordan, unto Sihon and to Og, whom ye utterly destroyed. And as soon as we had heard it, our hearts melted, neither did there remain any more spirit in any man, because of you: for the Lord your God, he is God in heaven above, and on earth beneath. Now {282} therefore, I pray you, swear unto me by the Lord, since I have dealt kindly with you, that ye also will deal kindly with my father's house, and give me a true token: and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and will deliver our lives from death." And the men said to her, "Our life for yours, if ye speak not of this our business; and it shall be, when the Lord giveth us the land, that we will deal kindly and truly with thee." Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. And she said to them, "Get you to the mountain, lest the pursuers find you; and hide yourselves there three days, until the pursuers have returned: and afterward may ye go your way." And the men said unto her, "We will be guiltless of this thine oath which thou hast made us to swear, unless, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt gather into the house thy father, and thy mother, and thy brethren, and all thy father's household. And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. But if thou speak of this our business, then we will be guiltless or thine oath which thou hast made us to swear." {283}{284} [Illustration] LOWER FORDS OF THE JORDAN From a photograph in the possession of Rev. Louis F. Giroux of the International College, Springfield, Mass., and used by his kind permission. Jordan river is a narrow, winding stream flowing down on the eastern border of the "Promised Land." When not in flood its width does not average over two hundred feet and it is rarely over five feet deep at such times; in flood it becomes in places a mile broad. It is so winding that in sixty-five miles direct course it covers a distance of two hundred miles. There are some fifty fords across the river, and in Roman times it was spanned by bridges. This picture shows the "lower fords." At this point, or near here, the Israelites crossed. "There are hundreds of other streams more large, more useful, or more beautiful; there is none which has been more spoken about by mankind" [End illustration] {285} And she said, "According to your words, so be it." And she sent them away, and they departed: and she bound the scarlet line in the window. And they went, and came to the mountain, and hid there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them. And they said unto Joshua, "Truly the Lord hath delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us." THE PASSAGE OF THE JORDAN. _The Israelites Leave the Jordan Behind Them as They Left the Red Sea_. And Joshua rose up early in the morning, and they marched from Shittim, and came to Jordan, he and all the children of Israel; and they lodged there before they passed over. And it came to pass after three days, that the officers went through the midst of the camp; and they commanded the people, saying, "When ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it, then ye shall advance from your place, and go after it. Yet there shall be a space between you and it, about two thousand cubits by measure: come not near unto it, that ye may know the way by which ye must go; for ye have not passed this way heretofore." {286} And Joshua said to the people, "Sanctify yourselves: for to-morrow the Lord will do wonders among you." And Joshua spoke to the priests, saying, "Take up the ark of the covenant, and pass over before the people." And they took up the ark of the covenant, and went before the people. And the Lord said to Joshua, "This day will I begin to magnify thee in the sight of all Israel, that they may know that, as I was with Moses, so I will be with thee. And thou shalt command the priests that bear the ark of the covenant, saying, 'When ye are come to the brink of the waters of Jordan, ye shall stand still in Jordan.'" And Joshua said unto the children of Israel, "Come hither, and hear the words of the Lord your God." And Joshua said, "Hereby ye shall know that the living God is among you, and that he will without fail drive out from before you the Canaanite, and all the people of the land. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan. Now therefore take you twelve men out of the tribes of Israel, for every tribe a man. And it shall come to pass, when the soles of the feet of the priests that bear the ark of the Lord, the Lord of all the earth, shall rest in the waters of Jordan, that the waters of Jordan shall be cut off, even the waters that come down from above; and they shall stand in one heap." And it came to pass, when the people removed from their tents, to pass over Jordan, the priests that bore the ark of the covenant being before the people; and when they {287} that bore the ark were come to Jordan, and the feet of the priests that bore the ark were dipped in the brink of the water (for Jordan overfloweth all its banks all the time of harvest), that the waters which came down from above stood, and rose up in one heap, a great way off, at Adam, the city that is beside Zarethan: and those that went down toward the Salt Sea were wholly cut off: and the people passed over right opposite Jericho. And the priests that bore the ark of the covenant of the Lord stood firm on dry ground in the midst of Jordan, and all Israel passed over on dry ground, until all the nation were passed wholly over Jordan. SIEGE AND CAPTURE OF JERICHO. _How the Walls of the City Fell Down_. And it came to pass, when Joshua was by Jericho, that he lifted up his eyes and looked, and, behold, there stood a man over against him with his sword drawn in his hand: and Joshua went to him, and said to him, "Art thou for us, or for our adversaries?" And he said, "Nay; but as captain of the host of the Lord am I now come." And Joshua fell on his face to the earth, and worshiped, and said to him, "What saith my Lord to his servant?" And the captain of the Lord's host said to Joshua, "Put off thy shoe from off thy foot; for the place whereon thou standest is holy." And Joshua did so. (Now Jericho was closely besieged by the children {288} of Israel: none went out, and none came in.) And the Lord said to Joshua, "See, I have given into thine hand Jericho, and the king thereof, and the mighty men of valor. And ye shall march around the city, all the men of war, going about the city once. Thus shalt thou do six days. And seven priests shall bear seven trumpets of rams' horns before the ark: and the seventh day ye shall march around the city seven times, and the priests shall blow the trumpets. And it shall be, that when they make a long blast with the ram's horn, and when ye hear the sound of the trumpet, all the people shall shout with a great shout; and the wall of the city shall fall down flat, and the people shall go up every man straight before him." And Joshua the son of Nun called the priests, and said unto them, "Take up the ark of the covenant, and let seven priests bear seven trumpets of rams' horns before the ark of the Lord." And they said unto the people, "Pass on, and march around the city, and let the armed men pass on before the ark of the Lord." And it was so, that when Joshua had spoken unto the people, the seven priests bearing the seven trumpets of rams' horns before the Lord passed on, and blew the trumpets: and the ark of the covenant of the Lord followed them. And the armed men went before the priests that blew the trumpets, and the rear guard went after the ark, the priests blowing the trumpets as they went. {289}{290} [Illustration] THE PLAIN OF JERICHO, LOOKING TOWARD THE JORDAN FROM THE HILLS TO THE WEST. From a photograph taken by Prof. H. G. Mitchell and used by his kind permission. A view of the Jordan plain, showing the desolate nature of the country. [End illustration] {291} And Joshua commanded the people, saying, "Ye shall not shout, nor let your voice be heard, neither shall any word proceed out of your mouth, until the day I bid you shout; then shall ye shout." So he caused the ark of the Lord to pass around the city, going about it once: and they came into the camp, and lodged in the camp. And Joshua rose early in the morning, and the priests took up the ark of the Lord. And the seven priests bearing the seven trumpets of rams' horns before the ark of the Lord went on continually, and blew the trumpets: and the armed men went before them; and the rear guard came after the ark of the Lord, the priests blowing the trumpets as they went. And the second day they marched around the city once, and returned into the camp: so they did six days. And it came to pass on the seventh day, that they rose early at the dawning of the day, and marched around the city after the same manner seven times. And it came to pass at the seventh time, when the priests blew the trumpets, Joshua said to the people, "Shout! for the Lord hath given you the city. And the city shall be devoted, even it and all that is therein, to the Lord: only Rahab shall live, she and all that are with her in the house, because she hid the messengers that we sent. And ye, be sure to keep yourselves from the devoted thing, lest when ye have devoted it, ye take of the devoted thing; so should ye make the camp of Israel accursed, and trouble it. But all the silver, and gold, and vessels of brass and iron, are holy {292} unto the Lord: they shall come into the treasury of the Lord." So the people shouted, and the priests blew the trumpets: and it came to pass, when the people heard the sound of the trumpet, that the people shouted with a great shout, and the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city. And they utterly destroyed all that was in the city, both man and woman, both young and old, and ox, and sheep, and ass, with the edge of the sword. And Joshua said unto the two men that had spied out the land, "Go into Rahab's house, and bring out thence the woman, and all that she hath, as ye swore unto her." And the young men who were the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had, all her kindred also they brought out; and they set them without the camp of Israel. And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the Lord. But Rahab and her father's household, and all that she had, did Joshua save alive; and she dwelt in the midst of Israel, to this day; because she hid the messengers, which Joshua sent to spy out Jericho. {293} THE FALL OF JERICHO Sound, sound for ever, Clarions of Thought! When Joshua 'gainst the high-walled city fought, He marched around it with his banners high. His troops in serried order following nigh. But not a sword was drawn, no shaft outsprang, Only the trumpets the shrill onset rang. At the first blast, smiled scornfully the king, And at the second sneered, half wonderingly: "Hop'st thou with noise my stronghold to break down?" At the third round, the ark of old renown Swept forward, still the trumpets sounding loud, And then the troops with ensigns waving proud. Stepped out upon the old walls children dark With horns to mock the notes and hoot the ark. At the fourth turn, braving the Israelites, Women appeared upon the crenelated heights-- Those battlements embrowned with age and rust-- And hurled upon the Hebrews stones and dust, And spun and sang when weary of the game. At the fifth circuit came the blind and lame, And with wild uproar clamorous and high Railed at the clarion ringing to the sky. At the sixth time, upon a tower's tall crest, So high that there the eagle built his nest, So hard that on it lightning lit in vain, Appeared in merriment the king again: "These Hebrew Jews musicians are, me-seems!" He scoffed, loud laughing, "but they live on dreams." The princes laughed, submissive to the king, Laughed all the courtiers in their glittering ring, And thence the laughter spread through all the town. At the seventh blast--the city walls fell down. --_Victor Hugo_. {294} THE ATTACK UPON AI. _The Story of a Rout and an Ambush. Defeat Turned to Victory_. (The spoil of the city of Jericho was "devoted," that is offered to the Lord, and could be the private property of no person. How the greed of one soldier got the better of him, the evil consequences, the execution of the guilty soldier for disobedience of military orders, and the subsequent victory of the Israelites are told in the following chapter.) But the children of Israel committed a trespass in the devoted thing: for Achan, of the tribe of Judah, took of the devoted thing: and the anger of the Lord was kindled against the children of Israel. And Joshua sent men from Jericho to Ai, which is beside Beth-aven, on the east side of Beth-el, and spoke unto them, saying, "Go up and spy out the land." And the men went up and spied out Ai. And they returned to Joshua, and said unto him, "Let not all the people go up, but let about two or three thousand men go up and smite Ai; make not all the people to toil thither; for they are but few." So there went up thither of the people about three thousand men: and they fled before the men of Ai. And the men of Ai smote of them about thirty and six men: and they chased them from before the gate even unto Shebarim, and smote them at the descent: and the hearts of the people melted, and became as water. And Joshua rent his clothes, and fell to the earth upon his face before the ark of the Lord until the evening, he and the elders of Israel; and they put dust upon their heads. {295} And Joshua said, "Alas, O Lord God, wherefore hast thou at all brought this people over Jordan, to deliver us into the hand of the Amorites, to cause us to perish? would that we had been content and dwelt beyond Jordan! O Lord, what shall I say, after Israel hath turned their backs before their enemies! For the Canaanites and all the inhabitants of the land shall hear of it, and shall surround us round, and cut off our name from the earth: and what wilt thou do for thy great name?" And the Lord said unto Joshua, "Get thee up; wherefore art thou thus fallen upon thy face? Israel hath sinned; yea, they have even transgressed my covenant which I commanded them: yea, they have even taken of the devoted thing; and have also stolen, and lied also, and they have even put it among their own goods. Therefore the children of Israel cannot stand before their enemies, they turn their backs before their enemies, because they are become accursed: I will not be with you any more, except ye destroy the devoted thing from among you. Up, sanctify the people, and say, 'Sanctify yourselves against tomorrow: for thus saith the Lord, the God of Israel, There is a devoted thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the devoted thing from among you. In the morning therefore ye shall be brought near by your tribes: and it shall be, that the tribe which the Lord taketh shall come near by families; and the family which the Lord shall take shall come near by households; and the household which the Lord shall take shall come near man by man. And it {296} shall be, that he that is taken with the devoted thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the Lord, and because he hath wrought folly in Israel.'" So Joshua rose up early in the morning, and brought Israel near by their tribes; and the tribe of Judah was taken: and he brought near the family of Judah; and he took the family of the Zerahites: and he brought near the family of the Zerahites man by man; and Zabdi was taken: and he brought near his household man by man; and Achan was taken. And Joshua said unto Achan, "My son, give, I pray thee, glory to the Lord, the God of Israel, and make confession to him; and tell me now what thou hast done; hide it not from me." And Achan answered Joshua, and said, "Of a truth I have sinned against the Lord, the God of Israel, and thus and thus have I done: when I saw among the spoil a goodly Babylonish mantle, and two hundred shekels of silver, and a wedge of gold of fifty shekels weight, then I coveted them, and took them; and, behold, they are hid in the earth in the midst of my tent, and the silver under it." So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it. And they took them from the midst of the tent, and brought them to Joshua, and to all the children of Israel; and they laid them down before the Lord. And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his {297} sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor. And Joshua said, "Why hast thou troubled us? the Lord shall trouble thee this day." And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones. And they raised over him a great heap of stones, to this day; and the Lord turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor (that is, troubling), unto this day. And the Lord said unto Joshua, "Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land: and thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: set thee an ambush for the city behind it." So Joshua arose, and all the people of war, to go up to Ai: and Joshua chose out thirty thousand men, the mighty men of valor, and sent them forth by night. And he commanded them, saying, "Behold, ye shall lie in ambush against the city, behind the city: go not very far from the city, but be ye all ready: and I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them; and they will come out after us, till we have drawn them away from the city; for they will say, 'They flee before us, as at the first'; so we will {298} flee before them: and ye shall rise up from the ambush, and take possession of the city: for the Lord your God will deliver it into your hand. And it shall be, when ye have seized upon the city, that ye shall set the city on fire; according to the word of the Lord shall ye do: see, I have commanded you." And Joshua sent them forth: and they went to the ambushment, and took their place between Beth-el and Ai, on the west side of Ai: but Joshua camped that night among the people. And Joshua rose up early in the morning, and mustered the people, and went up, he and the elders of Israel, before the people to Ai. And all the people, even the men of war that were with him, went up, and drew nigh, and came before the city, to the north side of Ai: now there was a valley between him and Ai. And he took about five thousand men, and set them in ambush between Beth-el and Ai, on the west side of the city. So they set the people, even all the host that was on the north of the city, and their liers in wait that were on the west of the city; and Joshua went that night into the midst of the vale. And it came to pass, when the king of Ai saw it, that they hasted and rose up early, and the men of the city went out against Israel to battle, he and all his people, at the time appointed, before the valley; but he knew not that there was an ambush against him behind the city. And Joshua and all Israel pretended that they were beaten before them, and fled by the way of the {299} wilderness. And all the people that were in the city were called together to pursue after them: and they pursued after Joshua, and were drawn away from the city. And there was not a man left in Ai or Beth-el, that went not out after Israel: and they left the city open, and pursued after Israel. And the Lord said unto Joshua, "Stretch out the javelin that is in thy hand toward Ai; for I will give it into thine hand." And Joshua stretched out the javelin that was in his hand toward the city. And the ambush arose quickly out of their place, and they ran as soon as he had stretched out his hand, and entered into the city, and took it; and they hasted and set the city on fire. And when the men of Ai looked behind them, they saw, and, behold, the smoke of the city ascended up to heaven, and they had no power to flee this way or that way: and the people that fled to the wilderness turned back upon the pursuers. And when Joshua and all Israel saw that the ambush had taken the city, and that the smoke of the city ascended, then they turned again and slew the men of Ai. And the others came forth out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape. And the king of Ai they took alive, and brought him to Joshua. And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they pursued them, and they were all fallen by the edge of the sword, until they were {300} consumed, that all Israel returned unto Ai, and smote it with the edge of the sword. And all that fell that day, both of men and women, were twelve thousand, even all the men of Ai. For Joshua drew not back his hand, wherewith he stretched out the javelin, until he had utterly destroyed all the inhabitants of Ai. Only the cattle and the spoil of that city Israel took for a prey to themselves, according to the word of the Lord which he commanded Joshua. So Joshua burnt Ai, and made it an heap for ever, even a desolation, unto this day. THE SUBMISSION OF GIBEON. _How a Timid People Used a Successful Trick_. And it came to pass, when all the kings which were beyond Jordan, in the hill country, and in the lowland, and on all the shore of the great sea in front of Lebanon, heard of this, they gathered themselves together, to fight with Joshua and with Israel, with one accord. But when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai, they were very cunning, and they pretended to be ambassadors, and took old sacks upon their asses, and wine skins, old and rent and bound up; and shoes old and patched upon their feet, and old garments upon them; and all the bread of their provision was dry and was become mouldy. And they went to Joshua to the camp at Gilgal, and said to him, and to the men of Israel, "We are come from a far country: now therefore make ye a covenant with us." And the men of Israel said unto the Gibeonites, "Perhaps {301} ye dwell among us; and how shall we make a covenant with you?" And they said to Joshua, "We are thy servants." And Joshua said to them, "Who are ye? and from whence come ye?" And they said unto him, "From a very far country thy servants are come because of the name of the Lord thy God: for we have heard the fame of him, and all that he did in Egypt, and all that he did to the two kings of the Amorites, that were beyond Jordan, to Sihon king of Heshbon, and to Og king of Bashan. And our elders and all the inhabitants of our country spoke to us, saying, 'Take provision in your hand for the journey, and go to meet them, and say unto them, We are your servants: and now make ye a covenant with us.' This bread we took hot for our provision out of our houses on the day we came forth to go to you; but now, behold, it is dry, and is become mouldy: and these wine skins, which we filled, were new; and, behold, they are rent: and these garments and our shoes are become old by reason of the very long journey." And the men took of their provision, and asked not counsel at the mouth of the Lord. And Joshua made peace with them, and made a covenant with them, to let them live: and the princes of the congregation swore unto them. And it came to pass at the end of three days after they had made a covenant with them, that they heard that they were their neighbors, and that they dwelt among them. And the children of Israel {302} journeyed, and came to their cities on the third day. And the children of Israel smote them not, because the princes of the host had sworn unto them by the Lord, the God of Israel. And all the host murmured against the princes. But all the princes said unto all the host, "We have sworn unto them by the Lord, the God of Israel: now therefore we may not touch them. This we will do to them, and let them live; lest wrath be upon us, because of the oath which we swore unto them." And the princes said unto them, "Let them live: so they become hewers of wood and drawers of water to all the people;" as the princes had spoken unto them. And Joshua called for them, and he spoke unto them, saying, "Wherefore have ye tricked us, saying, 'We are very far from you'; when ye dwell among us? Now therefore ye are cursed, and there shall never fail to be of you bondmen, both hewers of wood and drawers of water for the house of my God." And they answered Joshua, and said, "Because it was certainly told thy servants how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inhabitants of the land from before you; therefore we were sore afraid for our lives because of you, and have done this thing. And now, behold, we are in thine hand: as it seemeth good and right unto thee to do to us, do." And so did he to them, and delivered them out of the hand of the children of Israel, that they slew them not. And Joshua made them that day hewers of wood and drawers of water for the people, and for the altar of the Lord, to this day, in the place which he should choose. {303}{304} [Illustration] A PORTION OF THE RIDGE BY WHICH THE ROAD RAN EASTWARD FROM UPPER BETH-HORON From a photograph taken by Prof. H. G. Mitchell and used by his kind permission. This road along the ridge was one of the important highways of the East. Throughout history we see hosts swarming up this avenue or swept down it in flight. Here Joshua fought his famous fight with the five kings. Here Judas Maccabaeus won a great battle with the Syrians (see Tales of the Maccabees, Vol. III.). Joshua in his battle drove the Canaanites over the ridge and then cut them to pieces in the ravine on the other side. [End illustration] {305} THE BATTLE WITH THE FIVE KINGS. _How Joshua Won a Great Fight_. Now it came to pass, when Adoni-zedek king of Jerusalem heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them; that they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty. Wherefore Adoni-zedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying, "Come up to me, and help me, and let us smite Gibeon: for it hath made peace with Joshua and with the children of Israel." Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped against Gibeon, and made war against it. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, "Desert not thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the hill country are gathered together against us." So Joshua went up from Gilgal, he, and all the people {306} of war with him, and all the mighty men of valor. And the Lord said to Joshua, "Fear them not: for I have delivered them into thine hands; there shall not a man of them stand before thee." Joshua therefore came upon them suddenly; for he went up from Gilgal, marching all the night. And the Lord discomfited them before Israel, and he slew them with a great slaughter at Gibeon, and chased them by the way of the ascent to Beth-horon, and smote them to Azekah, and unto Makkedah. And it came to pass, as they fled from before Israel, while they were in the descent of Beth-horon, that the Lord cast down great hailstones from heaven upon them, and they died: they were more who died with the hailstones than they whom the children of Israel slew with the sword. Then spoke Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel; and he said in the sight of Israel,-- "Sun, stand thou still upon Gibeon; And thou, Moon, in the valley of Aijalon." And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day. And there was no day like that before it or after it, that the Lord hearkened unto the voice of a man: for the Lord fought for Israel. {307} And these five kings fled, and hid themselves in the cave at Makkedah. And it was told Joshua, saying, "The five kings are found, hidden in the cave at Makkedah." And Joshua said, "Roll great stones unto the mouth of the cave, and set men by it to keep them: but stay not ye; pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the Lord your God hath delivered them into your hand." And it came to pass, when Joshua and the children of Israel had made an end of slaying them with a very great slaughter, till they were consumed, and the remnant which remained of them had entered into the fortified cities, that all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel. Then said Joshua, "Open the mouth of the cave, and bring forth those five kings to me out of the cave." And they did so, and brought forth those five kings to him out of the cave, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon. And it came to pass, when they brought forth those kings to Joshua, that Joshua called for all the men of Israel, and said to the chiefs of the men of war which went with him, "Come near, put your feet upon the necks of these kings." And they came near, and put their feet upon the necks of them. And Joshua said unto them, "Fear not, nor be {308} dismayed; be strong and of good courage: for thus shall the Lord do to all your enemies against whom ye fight." And afterward Joshua smote them and put them to death, and hung them on five trees: and they were hanging upon the trees until the evening. And it came to pass at the time of the going down of the sun, that Joshua commanded, and they took them down off the trees, and cast them into the cave wherein they had hidden themselves, and laid great stones on the mouth of the cave, to this very day. THE LAST ADDRESSES OF JOSHUA TO THE PEOPLE. _Words of Warning and Advice_. And it came to pass after many days, when the Lord had given rest unto Israel from all their enemies round about, and Joshua was old; that Joshua called for all Israel, for their elders and for their heads, and for their judges and for their officers, and said to them, "I am old and well stricken in years: and we have seen all that the Lord your God hath done unto all these nations because of you; for the Lord your God, he it is that hath fought for you. "Therefore be ye very courageous to keep and to do all that is written in the book of the law of Moses, that ye turn not aside therefrom to the right hand or to the left; that ye come not among these nations, these that remain among you; neither make mention of the name of their gods, nor cause to swear by them, neither serve them, nor bow down yourselves to them; but be loyal to the Lord your God, as ye have done unto this day. {309}{310} [Illustration] AN OLD TOMB AT TIMNEH, CALLED THE TOMB OF JOSHUA From a photograph of the Palestine Exploration Fund and used by special permission. This is a good example of the rock-hewn tombs of Palestine. It is tradition only which calls it the resting place of the great captain. [End illustration] {311} "For the Lord hath driven out from before you great nations and strong: but as for you, no man hath stood before you unto this day. One man of you shall chase a thousand; for the Lord your God, he it is that fighteth for you, as he spoke unto you. Take good heed therefore unto yourselves, that ye love the Lord your God." And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before God. And Joshua said unto all the people, "Thus saith the Lord, the God of Israel, 'Fear the Lord, and serve him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the Lord.' And if it seem evil to you to serve the Lord, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the Lord." And the people answered and said, "Far be it from us that we should forsake the Lord, to serve other gods; for the Lord our God, he it is that brought us and our fathers up out of the land of Egypt, from the house of bondage, and that did those great signs in our sight, and preserved us in an the way wherein we went, and among all the peoples through the midst of whom we passed; and the Lord drove out from before us all the peoples, even the Amorites that dwelt in the land: therefore we also will serve the Lord; for he is our God." {312} And Joshua said unto the people, "Ye are not able to serve the Lord; for he is a holy God; he is a jealous God; he will not forgive your transgression nor your sins. If ye forsake the Lord, and serve foreign gods, then he will turn and do you evil, and consume you, after that he hath done you good." And the people said unto Joshua, "Nay; but we will serve the Lord." And Joshua said unto the people, "Ye are witnesses against yourselves that ye have chosen you the Lord, to serve him." And they said, "We are witnesses." THE DEATH OF JOSHUA. _The Great Captain Is Laid at Rest_. And after many years of fighting, and many victories, Joshua the son of Nun, the servant of the Lord, died, being an hundred and ten years old. And they buried him in the border of his inheritance in Timnath-serah, which is in the hill country of Ephraim, on the north of the mountain of Gaash. And Israel served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, and had known all the work of the Lord, that he had wrought for Israel. {313} The Judges After the death of Joshua there followed a long period of unrest and fighting. The land was by no means conquered. Many times the Israelites were opposed by the neighboring people, and all but wiped out of existence. But each time a hero arose who overthrew the oppressor, and became the leader or judge, as the office was called, of the people. These leaders were not all of the highest character, but they served to hold the nation together, and to preserve it from extinction, during this period of trouble and unrest. {314} {315} EHUD The Story of the Young Man Who Killed a King. And the children of Israel again did that which was evil in the sight of the Lord: and the Lord strengthened Eglon the king of Moab against Israel, because they had done that which was evil in the sight of the Lord. And he gathered to him the children of Ammon and Amalek; and he went and smote Israel, and they possessed the city of palm trees (that is, Jericho). And the children of Israel served Eglon the king of Moab eighteen years. But when the children of Israel cried unto the Lord, the Lord raised them up a saviour, Ehud the son of Gera, the Benjamite, a left-handed man: and the children of Israel sent a present by him unto Eglon the king of Moab. And Ehud made him a sword which had two edges, of a cubit length; and he girded it under his raiment upon his right thigh. And he offered the present unto Eglon king of Moab: now Eglon was a very fat man. And when he had made an end of offering the present, he sent away the people that bore the present. But he himself turned back from the quarries that were by Gilgal, and said, "I have a secret errand unto thee, O king." And he said, "Keep silence." And all that stood by him went out from him. And Ehud came to him; and he was sitting by himself alone in his summer room. {316} And Ehud said, "I have a message from God to thee." And he arose out of his seat. And Ehud put forth his left hand, and took the sword from his right thigh, and thrust it into his body: and the haft also went in after the blade; and the fat closed upon the blade, for he drew not the sword out of his body; and it came out behind. Then Ehud went forth into the porch, and shut the doors of the room upon him, and locked them. Now when he was gone out, his servants came; and they saw, and, behold, the doors of the room were locked. And they tarried till they were ashamed: and, behold, he opened not the doors of the room; therefore they took the key, and opened them: and, behold, their lord was fallen down dead on the earth. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped to Seirah. And it came to pass, when he was come, that he blew a trumpet in the hill country of Ephraim, and the children of Israel went down with him from the hill country, and he before them. And he said unto them, "Follow after me: for the Lord hath delivered your enemies the Moabites into your hand." And they went down after him, and took the fords of Jordan against the Moabites, and suffered not a man to pass over. And they smote of Moab at that time about ten thousand men, every strong man, and every man of valor; and there escaped not a man. So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years. {317}{318} [Illustration] A CAMP IN THE DESERT The black tents of the Arabs on the desert sands. From a photograph belonging to Mr. S. E. Bridgman and used by his kind permission. "The Midianites came up with their cattle and their tents, they came in as locusts for multitude; both they and their camels were without number: and they came into the land to destroy it." This is no doubt just the way in which the camps of the Midianites looked in the old days when they raided the farms of the Israelites. [End illustration] {319} GIDEON _The Story of a Brave Man Who Freed His People from Oppression_. (There was a time when every year one of the tribes of the desert which lies south and east of Palestine raided the farms and pastures of the Israelites, plundering and burning, and carrying off the crops and herds.) The Midianites came up with their cattle and their tents, they came in as locusts for multitude; both they and their camels were without number: and they came into the land to destroy it. And Israel was brought very low because of Midian; and the children of Israel cried unto the Lord. And it came to pass, when the children of Israel cried unto the Lord because of Midian, that the Lord sent a prophet to the children of Israel: and he said unto them, "Thus saith the Lord, the God of Israel, 'I brought you up from Egypt, and brought you forth out of the house of bondage; and I delivered you out of the hand of the Egyptians, and out of the hand of all that oppressed you, and drove them out from before you, and gave you their land; and I said to you, I am the Lord your God; ye shall not fear the gods of the Amorites, in whose land ye dwell: but ye have not hearkened unto my voice.'" And the angel of the Lord came, and sat under the {320} oak which was in Ophrah, which was on the land of Joash the Abiezrite: and his son Gideon was beating out wheat in the wine press, to hide it from the Midianites. And the angel of the Lord appeared to him, and said to him, "The Lord is with thee, thou mighty man of valor." And Gideon said to him, "O my lord, if the Lord is with us, why then is all this befallen us? and where are all his wondrous works of which our fathers told us, saying, 'Did not the Lord bring us up from Egypt?' but now the Lord hath cast us off, and delivered us into the hand of Midian." And the Lord looked upon him, and said, "Go in thy might, and save Israel from the hand of Midian: have not I sent thee?" And he said to him, "O Lord, wherewith shall I save Israel? behold, my family is the poorest in Manasseh, and I am the least in my father's house." And the Lord said unto him, "Surely I will be with thee, and thou shalt smite the Midianites as one man." And he said unto him, "If now I have found grace in thy sight, then show me a sign that it is thou that talkest with me. Depart not hence, I pray thee, until I come to thee, and bring forth my present, and lay it before thee." And he said, "I will tarry until thou come again." And Gideon went in, and made ready a kid, and unleavened cakes of an ephah of meal: the flesh he put in a basket, and he put the broth in a pot, and brought it out to him under the oak, and presented it. And the angel of God said unto him, "Take the flesh and the unleavened cakes, and lay them upon this rock, and pour out the broth." {321}{322} [Illustration] DESERT WARRIORS Riding thus on their camels the hosts of Midian came out of the desert like locusts and swarmed over the fair fields of Palestine. [End illustration] {323} And he did so. Then the angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unleavened cakes; and there went up fire out of the rock, and consumed the flesh and the unleavened cakes; and the angel of the Lord departed out of his sight. And Gideon saw that he was the angel of the Lord; and Gideon said, "Alas, O Lord God! because I have seen the angel of the Lord face to face." And the Lord said unto him, "Peace be to thee; fear not: thou shalt not die." Then Gideon built an altar there to the Lord, and called it "Jehovah is Peace": to this day it is yet in Ophrah of the Abiezrites. And it came to pass the same night, that the Lord said to him, "Take thy father's bullock, and throw down the altar of Baal that thy father hath, and cut down the pillar that is by it: and build an altar to the Lord thy God upon the top of this stronghold, in the proper manner, and take a bullock, and offer a burnt offering with the wood of the pillar which thou shalt cut down." Then Gideon took ten men of his servants, and did as the Lord had spoken to him: and it came to pass, because he feared his father's household and the men of the city, so that he dared not do it by day, that he did it by night. And when the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the pillar was cut down that was by it, and the bullock was offered upon {324} the altar that was built. And they said one to another, "Who hath done this thing?" And when they inquired and asked, they said, "Gideon the son of Joash hath done this thing." Then the men of the city said to Joash, "Bring out thy son, that he may die: because he hath broken down the altar of Baal, and because he hath cut down the pillar that was by it." And Joash said to all that stood against him, "Will ye plead for Baal? or will ye save him? he that will plead for him, let him be put to death whilst it is yet morning: if he be a god, let him plead for himself, because one hath broken down his altar." Therefore on that day he called him Jerubbaal, that is, "Let Baal plead." _How a Few Brave Men Saved the Nation_. Then all the Midianites and the Amalekites and the children of the east assembled themselves together; and they passed over, and camped in the valley of Jezreel. But the spirit of the Lord came upon Gideon; and he blew a trumpet; and the men of Abiezer were gathered together after him. And he sent messengers throughout all Manasseh; and they also were gathered together after him: and he sent messengers to Asher, and to Zebulun, and to Naphtali; and they came up to meet them. And Gideon said to God, "If thou wilt save Israel by mine hand, as thou hast spoken, behold, I will put a fleece of wool on the threshing-floor; if there be dew on the fleece only, and it {325} be dry upon all the ground, then shall I know that thou wilt save Israel by mine hand, as thou hast spoken." And it was so: for he rose up early on the morrow, and pressed the fleece together, and wrung the dew out of the fleece, a bowlful of water. And Gideon said to God, "Let not thine anger be kindled against me, and I will speak but this once: let me prove, I pray thee, but this once with the fleece; let it now be dry only upon the fleece, and upon all the ground let there be dew." And God did so that night: for it was dry upon the fleece only, and there was dew on all the ground. Then Jerubbaal (which is another name for Gideon), and all the people that were with him, rose up early, and camped beside the spring of Harod: and the camp of Midian was on the north side of them, by the hill of Moreh, in the valley. And the Lord said to Gideon, "The people that are with thee are too many for me to give the Midianites into their hand, lest Israel boast themselves against me, saying, 'Mine own hand hath saved me.' Now therefore, proclaim in the ears of the people, saying, 'Whosoever is fearful and trembling, let him return and depart from Mount Gilead.'" And there returned of the people twenty and two thousand; and there remained ten thousand. And the Lord said to Gideon, "The people are yet too many; bring them down unto the water, and I will try them for thee there: and it shall be, that of whom I say {326} unto thee, 'These shall go with thee,' the same shall go with thee; and of whomsoever I say unto thee, 'These shall not go with thee,' the same shall not go." So he brought down the people unto the water: and the Lord said unto Gideon, "Everyone that lappeth of the water with his tongue, as a dog lappeth, him shalt thou set by himself; likewise everyone that boweth down upon his knees to drink." And the number of them that lapped, putting their hand to their mouth, was three hundred men: but all the rest of the people bowed down upon their knees to drink water. And the Lord said unto Gideon, "By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the people go every man to his place." So the people took victuals in their hand, and their trumpets: and he sent all the men of Israel every man to his tent, but retained the three hundred men: and the camp of Midian was beneath him in the valley. And it came to pass the same night, that the Lord said to him, "Arise, get thee down into the camp; for I have delivered it into thine hand. But if thou fear to go down, go thou with Purah thy servant down to the camp: and thou shalt hear what they say; and afterward shall thine hands be strengthened to go down into the camp." {327}{328} [Illustration] THE PLAIN OF ESDRAELON From a photograph belonging to Prof. H. G. Mitchell and used by his kind permission. The plain of Esdraelon or Jezreel is one of the famous battle fields of the world's history. Lying in the heart of Palestine, the great highways of commerce come down through the hills and cross its level fields. Through it runs the little river Kishon. On the banks of this stream the hosts of Sisera were routed (see Tales of Brave Women, Vol. III). Here Gideon and his three hundred men swept before them the hordes of Midian in the panic of the night attack. Here began the battle between Saul and the Philistines which ended in the death of the king, whose force had been pushed back to the height of Gilboa (see The Great Kings in this volume). Here King Josiah was mortally wounded in his fatal fight with the armies of Egypt (see The Story of a Divided Kingdom, Vol. III). Through its fertile fields in all ages of history the armies of the great kingdoms of the East have marched to battle and conquest [End illustration] {329} Then went he down with Purah his servant to the outermost part of the armed men that were in the camp. And the Midianites and the Amalekites and all the children of the east lay along in the valley like locusts for multitude; and their camels were without number, as the sand which is upon the sea shore for multitude. And when Gideon was come, behold, there was a man that told a dream to his fellow, and said, "Behold, I dreamed a dream, and, lo, a cake of barley bread tumbled into the camp of Midian, and came to the tent, and smote it that it fell, and turned it upside down, that the tent lay flat." And his fellow answered and said, "This is nothing else save the sword of Gideon the son of Joash, a man of Israel: into his hand God hath delivered Midian, and all the host." And when Gideon heard the telling of the dream, and the interpretation thereof, he worshiped; and returned into the camp of Israel, and said, "Arise; for the Lord hath delivered into your hand the host of Midian." And he divided the three hundred men into three companies, and he put into the hands of all of them trumpets, and empty pitchers, with torches within the pitchers. And he said to them, "Look on me, and do likewise: and, behold, when I come to the outermost part of the camp, it shall be that, as I do, so shall ye do. When I blow the trumpet, I and all that are with me, then blow ye the trumpets also on every side of all the camp, and say,-- "'For the Lord and for Gideon.'" So Gideon, and the hundred men that were with him, came unto the outermost part of the camp in the beginning of the middle watch, when they had but newly set {330} the watch: and they blew the trumpets, and broke in pieces the pitchers that were in their hands. And the three companies blew the trumpets, and broke the pitchers, and held the torches in their left hands, and the trumpets in their right hands to blow wherewith: and they cried, "The sword of the Lord and of Gideon." And they stood every man in his place round about the camp: and all the host ran; and they shouted, and put them to flight. And they blew the three hundred trumpets, and the Lord set every man's sword against his fellow, and against all the host: and the host fled in confusion. And the men of Israel were gathered together out of Naphtali, and out of Asher, and out of all Manasseh, and pursued after Midian. And Gideon sent messengers throughout all the hill country of Ephraim, saying, "Come down against Midian, and hold the fords as far as the fords of Jordan." So all the men of Ephraim were gathered together, and held the fords as far as the fords of Jordan. And they took the two princes of Midian, Oreb and Zeeb; and they slew Oreb at the rock of Oreb, and Zeeb they slew at the wine press of Zeeb, and pursued Midian: and they brought the heads of Oreb and Zeeb to Gideon beyond Jordan. Then the men of Israel said unto Gideon, "Rule thou over us, both thou, and thy son, and thy son's son also: for thou hast saved us out of the hand of Midian." And Gideon said unto them, "I will not rule over you, neither shall my son rule over you: the Lord shall rule over you." {331} So Midian was subdued before the children of Israel, and they lifted up their heads no more. And the land had rest forty years in the days of Gideon. And Gideon the son of Joash died in a good old age, and was buried in the sepulcher of Joash his father, in Ophrah of the Abiezrites. {332} ABIMELECH _The Story of the Sons of Gideon, and the Evil Which Befell Them_. ABIMELECH SEIZES THE LEADERSHIP. (This is the first of the bloody conflicts for leadership in Hebrew history, so common after the kingdom was established. Abimelech, the son of Gideon, whose mother was a woman of Shechem and a servant, killed all the other children but Jotham, and died himself in battle after a brief period of supremacy.) And Abimelech the son of Jerubbaal went to Shechem to his mother's brethren, and spoke with them, and with all the family of the house of his mother's father, saying, "Speak, I pray you, in the ears of all the men of Shechem, 'Which is better for you, that all the sons of Jerubbaal, who are threescore and ten persons, rule over you, or that one rule over you? remember also that I am your bone and your flesh.'" And his mother's brethren spoke of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, "He is our brother." And they gave him threescore and ten pieces of silver, wherewith Abimelech hired vain and light fellows, who followed him. And he went unto his father's house at Ophrah, and slew his brethren the sons of {333} Jerubbaal, being threescore and ten persons, upon one stone: but Jotham the youngest son of Jerubbaal was left; for he hid himself. AN OLD FABLE. (This is one of the earliest of those stories called fables in which animals or trees or other things not living are represented as speaking and acting like living persons. Such stories were usually told to teach some lesson.) And all the men of Shechem assembled themselves together, and all the house of Millo, and went and made Abimelech king, by the oak of the pillar that was in Shechem. And when they told it to Jotham, he went and stood in the top of mount Gerizim, and lifted up his voice, and cried, and said unto them, "Hearken unto me, ye men of Shechem, that God may hearken unto you. The trees went forth on a time to anoint a king over them; and they said unto the olive tree, 'Reign thou over us.' But the olive tree said unto them, 'Should I leave my fatness, wherewith by me they honor God and man, and go to wave to and fro over the trees?' And the trees said to the fig tree, 'Come thou, and reign over us.' But the fig tree said unto them, 'Should I leave my sweetness, and my good fruit, and go to wave to and fro over the trees?' And the trees said to the vine, 'Come thou, and reign over us.' And the vine said unto them, 'Should I leave my wine, which cheereth God and man, and go to wave to and fro over the trees?' Then said all the trees to the bramble, 'Come thou, and reign over us.' And the bramble {334} said to the trees, 'If in truth ye anoint me king over you, then come and put your trust in my shadow: and if not, let fire come out of the bramble, and devour the cedars of Lebanon.' "Now therefore, if ye have dealt truly and uprightly, in that ye have made Abimelech king, and if ye have dealt well with Jerubbaal and his house, and have done to him according to the deserving of his hands; (for my father fought for you, and adventured his life, and delivered you out of the hand of Midian: and ye are risen up against my father's house this day, and have slain his sons, threescore and ten persons, upon one stone, and have made Abimelech, the son of his maid-servant, king over the men of Shechem, because he is your brother;) if ye then have dealt truly and uprightly with Jerubbaal and with his house this day, then rejoice ye in Abimelech, and let him also rejoice in you: but if not, let fire come out from Abimelech, and devour the men of Shechem, and the house of Millo; and let fire come out from the men of Shechem, and from the house of Millo, and devour Abimelech." And Jotham ran away, and fled, for fear of Abimelech his brother. THE FATE OF ABIMELECH. _After Several Years of Uneasy Rule Abimelech Met His Fate at the Hands of His Enemies_. And it was told Abimelech that all the men of the tower of Shechem were gathered together. And Abimelech went up to mount Zalmon, he and all the people that were with him; and Abimelech took an axe in his hand, and cut down a bough from the trees, and took it up, and laid it on his shoulder: and he said to the people that were with him, "What ye have seen me do, make haste, and do as I have done." {335}{336} [Illustration] SHECHEM In the time of the Judges, Shechem was known as the City of Abimelech. The people of the town first made him king and then revolted against him. Afterward he captured the city and utterly destroyed it [End illustration] {337} And all the people likewise cut down every man his bough, and followed Abimelech, and put them about the tower, and set the hold on fire upon them; so that all the men of the tower of Shechem died also, about a thousand men and women. Then went Abimelech to Thebez, and encamped against Thebez, and took it. But there was a strong tower within the city, and thither fled all the men and women, and all they of the city, and shut themselves in, and went up to the roof of the tower. And Abimelech came unto the tower, and fought against it, and went close under the door of the tower to burn it with fire. And a certain woman cast an upper millstone upon Abimelech's head, and broke his skull. Then he called hastily unto the young man his armor-bearer, and said unto him, "Draw thy sword, and kill me, that men say not of me, 'A woman slew him.'" And his young man thrust him through, and he died. And when the men of Israel saw that Abimelech was dead, they departed every man unto his place. {338} SAMUEL _The Story of a Man Who Began to Do Right When He Was a Boy, and Who Never Departed from the Way in Which He Began_. (Samuel is one of the finest characters in the Old Testament. In the midst of evil times, and in contact with evil men, he never departed from the strict way of truth and righteousness and service to God. Samuel was fortunate in having an excellent mother. She dedicated her son to God, and gave him very early to the service of God. She loved him very much, and no doubt missed him very much from the home. Every year she went to see him, and brought him a little coat which she had made. "But Samuel ministered before the Lord, being a child. Moreover his mother made him a little robe, and brought it to him from year to year, when she came up with her husband to offer the yearly sacrifice.") HOW SAMUEL LEARNED TO OBEY THE VOICE OF GOD. And the child Samuel ministered to the Lord before Eli. And the word of the Lord was precious in those days; there was no open vision. And it came to pass at that time, when Eli was laid down in his place (now his eyes had begun to grow dim, so that he could not see), and the lamp of God was not yet gone out, and Samuel was laid down to sleep, in the temple of the Lord, where the ark of God was; that the Lord called Samuel: and he said, "Here am I." {339}{340} [Illustration] SOURCES OF THE JORDAN. THE ANCIENT DAN Dan was a city on the northern boundary of Palestine, and Beer-sheba was a city on the southern boundary, so there came to be a national saying "from Dan to Beer-sheba," to indicate the whole kingdom. "And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord." The picture is taken near the supposed site of the ancient city at the point where a great spring bursting forth forms the principal source of the Jordan river. [End illustration] {341} And he ran to Eli, and said, "Here am I; for thou calledst me." And he said, "I called not; lie down again." And he went and lay down. And the Lord called yet again, "Samuel." And Samuel arose and went to Eli, and said, "Here am I; for thou calledst me." And he answered, "I called not, my son; lie down again." Now Samuel did not yet know the Lord, neither was the word of the Lord yet revealed to him. And the Lord called Samuel again the third time. And he arose and went to Eli, and said, "Here am I; for thou calledst. me." And Eli perceived that the Lord had called the child. Therefore Eli said to Samuel, "Go, lie down: and it shall be, if he call thee, that thou shalt say, 'Speak, Lord; for thy servant heareth.'" So Samuel went and lay down in his place. And the Lord came, and stood, and called as at other times, "Samuel, Samuel." Then Samuel said, "Speak; for thy servant heareth." And the Lord said, "Behold, I will do a thing in Israel, at which both the ears of everyone that heareth it shall tingle. In that day I will perform against Eli all that I have spoken concerning his house, from the beginning even unto the end. For I have told him that I will judge {342} his house for ever, for the iniquity which he knew, because his sons did bring a curse upon themselves, and he restrained them not. And therefore I have sworn unto the house of Eli, that the iniquity of Eli's house shall not be purged with sacrifice nor offering for ever." And Samuel lay until the morning, and opened the doors of the house of the Lord. And Samuel feared to show Eli the vision. Then Eli called Samuel, and said, "Samuel, my son." And he said, "Here am I." And he said, "What is the thing that the Lord hath spoken unto thee? I pray thee hide it not from me: God do so to thee, and more also, if thou hide anything from me of all the things that he spoke unto thee." And Samuel told him every word, and hid nothing from him. And he said, "It is the Lord: let him do what seemeth him good." And Samuel grew, and the Lord was with him, and let none of his words fall to the ground. And all Israel from Dan even to Beer-sheba knew that Samuel was established to be a prophet of the Lord. HOW THE WICKEDNESS OF THE LEADERS BROUGHT SORE DEFEAT UPON ISRAEL AND HOW ELI DIED WHEN HE HEARD THE NEWS. Now Israel went out against the Philistines to battle, and camped beside Eben-ezer: and the Philistines camped in Aphek. And the Philistines put themselves in array against Israel: and when they joined battle, Israel was smitten before the Philistines: and they slew of the army in the field about four thousand men. {343}{344} [Illustration] THE RUINS OF SHILOH (SEILUN), FROM THE NORTHEAST Used by special permission of the Palestine Exploration Fund. The mound is covered with foundations, heaps of stones, and walls. "And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head." Shiloh was one of the principal sanctuaries of Israel throughout the time of the Judges. Here the ark was kept, and here Eli was living when the man of Benjamin came out of the fatal fight to tell Eli that his sons were slain and the Ark of God was taken by the Philistines. [End illustration] {345} And when the people were come into the camp, the elders of Israel said, "Wherefore hath the Lord smitten us to-day before the Philistines? Let us fetch the ark of the covenant of the Lord out of Shiloh unto us, that it may come among us, and save us out of the hand of our enemies." So the people sent to Shiloh, and they brought from thence the ark of the covenant of the Lord of hosts, which sitteth upon the cherubim: and the two sons of Eli, Hophni and Phinehas, were there with the ark of the covenant of God. And when the ark of the covenant of the Lord came into the camp, all Israel shouted with a great shout, so that the earth rang again. And when the Philistines heard the noise of the shout, they said, "What meaneth the noise of this great shout in the camp of the Hebrews?" And they understood that the ark of the Lord was come into the camp. And the Philistines were afraid, for they said, "God is come into the camp." And they said, "Woe unto us! for there hath not been such a thing heretofore. Woe unto us! who shall deliver us out of the hand of these mighty gods? these are the gods that smote the Egyptians with all manner of plagues in the wilderness. Be strong, and quit yourselves like men, O ye Philistines, that ye be not servants unto the Hebrews, as they have been to you: quit yourselves like men, and fight." And the Philistines fought, and Israel was smitten, and they fled every man to his tent: and there was a very {346} great slaughter; for there fell of Israel thirty thousand footmen. And the ark of God was taken; and the two sons of Eli, Hophni and Phinehas, were slain. And there ran a man of Benjamin out of the army, and came to Shiloh the same day with his clothes rent, and with earth upon his head. And when he came, lo, Eli sat upon his seat by the wayside watching: for his heart trembled for the ark of God. And when the man came into the city, and told it, all the city cried out. And when Eli heard the noise of the crying, he said, "What meaneth the noise of this tumult?" And the man hasted, and came and told Eli. Now Eli was ninety and eight years old; and his eyes were set, that he could not see. And the man said unto Eli, "I am he that came out of the army, and I fled to-day out of the army." And he said, "How went the matter, my son?" And he that brought the tidings answered and said, "Israel is fled before the Philistines, and there hath been also a great slaughter among the people, and thy two sons also, Hophni and Phinehas, are dead, and the ark of God is taken." And it came to pass, when he made mention of the ark of God, that he fell from off his seat backward by the side of the gate, and his neck broke, and he died: for he was an old man, and heavy. And he had judged Israel forty years. {347} The Great Kings After the judges came the kings. There were many kings in Israel's history, but the first three were really the greatest. Saul was the founder of the kingdom, a mighty king in spite of his faults. David made the nation great because he was great himself. Solomon by his wisdom and skill raised Israel to such wealth and splendor as it never had before or after. {348} {349} SAUL _The Story of the Farmer Who Became King_. (Samuel was the last and the best of the Judges of Israel. He conquered the Philistines, and for many years the land had peace. He was a "circuit judge," going from district to district. As he grew old he attempted to put his sons in his place, but they were not like their father. They took bribes and did that which was evil. Then the people demanded a king. How Samuel at first resisted, but at last yielded and anointed Saul as king, is told in the following story.) THE PEOPLE DEMAND A KING TO RULE OVER THEM. _Samuel Warns Them of the Dangers of a Kingdom_. After a great victory over the Philistines, Samuel took a stone, and set it between Mizpah and Shen, and called the name of it Eben-ezer (that is, the stone of help), saying, "Hitherto hath the Lord helped us." So the Philistines were subdued, and they came no more within the border of Israel: and the hand of the Lord was against the Philistines all the days of Samuel. And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Beth-el, and Gilgal, and Mizpah; and he judged Israel in all those places. And his return was to Ramah, for there was his house; and there he judged Israel: and he built there an altar unto the Lord. {350} And it came to pass, when Samuel was old, that he made his sons judges over Israel. Now the name of his firstborn was Joel; and the name of his second, Abijah: they were judges in Beer-sheba. And his sons walked not in his ways, but turned aside after money, and took bribes, and perverted judgment. Then all the elders of Israel gathered themselves together, and came to Samuel unto Ramah: and they said to him, "Behold, thou art old, and thy sons walk not in thy ways: now make us a king to judge us like all the nations." But the thing displeased Samuel, when they said, "Give us a king to judge us." And Samuel prayed unto the Lord. And the Lord said unto Samuel, "Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not be king over them. According to all the works which they have done since the day that I brought them up out of Egypt even to this day, in that they have forsaken me, and served other gods, so do they also to thee. Now therefore hearken to their voice: howbeit thou shalt protest solemnly to them, and shalt show them the manner of the king that shall reign over them." And Samuel told all the words of the Lord unto the people that asked of him a king. And he said, "This will be the manner of the king that shall reign over you: he will take your sons, and appoint them unto him, for his chariots, and to be his horsemen; and they shall run before {351} his chariots: and he will appoint them for captains of thousands, and captains of fifties; and he will set some to plow his ground, and to reap his harvest, and to make his instruments of war, and the instruments of his chariots. And he will take your daughters to be confectionaries, and to be cooks, and to be bakers. And he will take your fields, and your vineyards, and your oliveyards, even the best of them, and give them to his servants. And he will take the tenth of your seed, and of your vineyards, and give to his officers, and to his servants. And he will take your menservants, and your maidservants, and your goodliest young men, and your asses, and put them to his work. He will take the tenth of your flocks: and ye shall be his servants. And ye shall cry out in that day because of your king which ye shall have chosen you; and the Lord will not answer you in that day." But the people refused to hearken to the voice of Samuel; and they said, "Nay; but we will have a king over us; that we also may be like all the nations; and that our king may judge us, and go out before us, and fight our battles." And Samuel heard all the words of the people, and he repeated them in the ears of the Lord. And the Lord said to Samuel, "Hearken to their voice, and make them a king." And Samuel said to the men of Israel, "Go ye every man unto his city." {352} THE TALL SON OF KISH IS CHOSEN. _Saul Is Secretly Anointed by Samuel to Be King_. Now there was a man of Benjamin, whose name was Kish, a Benjamite, a mighty man of valor. And he had a son whose name was Saul, a young man and a goodly: and there was not among the children of Israel a goodlier person than he: from his shoulders and upward he was higher than any of the people. And the asses of Kish Saul's father were lost. And Kish said to Saul his son, "Take now one of the servants with thee, and arise, go seek the asses." And he passed through the hill country of Ephraim, but they found them not: and he passed through the land of the Benjamites, but they found them not. When they were come to the land of Zuph, Saul said to his servant that was with him, "Come and let us return; lest my father stop caring for the asses, and be anxious for us." And he said to him, "Behold now, there is in this city a man of God, and he is a man who is held in honor; all that he saith cometh surely to pass: now let us go thither; peradventure he can tell us concerning our journey whereon we go." Then said Saul to his servant, "But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels, and there is not a present to bring to the man of God: what have we?" And the servant answered Saul again, and said, "Behold, I have in my hand the fourth part of a shekel of silver: that will I give to the man of God, to tell us our way." {353} Then said Saul to his servant, "Well said; come, let us go." So they went unto the city where the man of God was. As they went up the ascent to the city, they found young maidens going out to draw water, and said to them, "Is the seer here?" And they answered them and said, "He is; behold, he is before thee: make haste now, for he is come to-day into the city; for the people have a sacrifice to-day in the high place: as soon as ye are come into the city, ye shall straightway find him, before he goes up to the high place to eat: for the people will not eat until he come, because he doth bless the sacrifice; and afterwards those eat who are bidden. Now therefore get you up; for at this time ye shall find him." And they went up to the city; and as they came within the city, behold, Samuel came out toward them to go up to the high place. Now the Lord had revealed to Samuel a day before Saul came, saying, "To-morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be prince over my people Israel, and he shall save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me." And when Samuel saw Saul, the Lord said to him, "Behold the man of whom I spoke to thee! this same shall have authority over my people." Then Saul drew near to Samuel in the gate, and said. "Tell me, I pray thee, where the seer's house is." {354} And Samuel answered Saul, and said, "I am the seer; go up before me unto the high place, for ye shall eat with me to-day: and in the morning I will let thee go, and will tell all that is in thine heart. And as for thine asses that were lost three days ago, set not thy mind on them; for they are found. And for whom is all that is desirable in Israel? Is it not for thee, and for all thy father's house?" And Saul answered and said, "Am not I a Benjamite, of the smallest of the tribes of Israel? and my family the least of all the families of the tribe of Benjamin? wherefore then speakest thou to me after this manner?" And Samuel took Saul and his servant and brought them into the guest chamber, and made them sit in the chiefest place among those who were bidden, who were about thirty persons. And Samuel said to the cook, "Bring the portion which I gave thee, of which I said to thee, 'Set it by thee.'" And the cook took up the shoulder, and that which was upon it, and set it before Saul. And Samuel said, "Behold that which hath been reserved! set it before thee and eat; because to the appointed time hath it been kept for thee, for I said, 'I have invited the people.'" So Saul did eat with Samuel that day. And when they were come down from the high place into the city, he communed with Saul upon the housetop. And they arose early: and it came to pass about the dawning of the day, that Samuel called to Saul on the housetop, saying, "Up, that I may send thee away." {355}{356} [Illustration] THE ANCIENT MIZPAH, LOOKING FROM THE SOUTH. It is situated on a high hill to the northwest of Jerusalem. From a photograph taken by Prof. H. G. Mitchell, and used by his kind permission. There were many places in Palestine called Mizpah, "watch tower," but it seems probable that the location shown in the picture was the site of Samuel's home. [End illustration] {357} And Saul arose, and they went out both of them, he and Samuel, abroad. As they were going down at the end of the city, Samuel said to Saul, "Bid the servant pass on before us" (and he passed on), "but stand thou still that I may cause thee to hear the word of God." Then Samuel took the vial of oil, and poured it upon his head, and kissed him, and said, "Is it not that the Lord hath anointed thee to be prince over his inheritance?" And Saul departed from Samuel. And when Saul reached home his uncle said to him and to his servant, "Whither went ye?" And he said, "To seek the asses: and when we saw that they were not found, we came to Samuel." And Saul's uncle said, "Tell me, I pray thee, what Samuel said to you." And Saul said to his uncle, "He told us plainly that the asses were found." But concerning the matter of the kingdom, whereof Samuel spoke, he told him not. SAUL IS PUBLICLY PROCLAIMED KING. "_God Save the King!_" And Samuel called the people together to the Lord to Mizpah; and he said to the children of Israel, "Thus saith the Lord, the God of Israel, I brought up Israel out of Egypt, and I delivered you out of the hand of the Egyptians, and out of the hand of all the kingdoms that oppressed you: but ye have this day rejected your God, who himself saveth you out of all your calamities and your distresses; and ye have said to him, 'Nay, but set a king over us.' Now {358} therefore present yourselves before the Lord by your tribes, and by your thousands." So Samuel brought all the tribes of Israel near, and the tribe of Benjamin was chosen. And he brought the tribe of Benjamin near by their families, and the family of the Matrites was chosen: and Saul the son of Kish was chosen; but when they sought him, he could not be found. Therefore they asked of the Lord further, "Is the man yet come hither?" And the Lord answered, "Behold, he hath hid himself in the camp." And they ran and fetched him thence; and when he stood among the people, he was higher than any of the people from his shoulders and upward. And Samuel said to all the people, "See ye him whom the Lord hath chosen, that there is none like him among all the people?" And all the people shouted, and said,-- "God save the king!" Then Samuel told the people the manner of the kingdom, and wrote it in a book, and laid it up before the Lord. And Samuel sent all the people away, every man to his house. And Saul also went to his house to Gibeah; and there went with him the host, whose hearts God had touched. But certain worthless fellows said, "How shall this man save us?" And they despised him, and brought him no present. But he held his peace. {359} SAUL IS TRIED AND IS NOT FOUND WANTING. _The First Battle of the New King_. Then Nahash the Ammonite came up, and encamped against Jabesh-gilead: and all the men of Jabesh said to Nahash, "Make a covenant with us, and we will serve thee." And Nahash the Ammonite said unto them, "On this condition will I make it with you, that all your right eyes be put out; and I will lay it for a reproach upon all Israel." And the elders of Jabesh said to him, "Give us seven days' respite, that we may send messengers to all the borders of Israel: and then, if there be none to save us, we will come out to thee." Then came the messengers to Gibeah of Saul, and spoke these words in the ears of the people: and all the people lifted up their voice, and wept. And, behold, Saul came following the oxen out of the field; and Saul said, "What aileth the people that they weep?" And they told him the words of the men of Jabesh. And the spirit of God came mightily upon Saul when he heard those words, and his anger was kindled greatly. And he took a yoke of oxen, and cut them in pieces, and sent them throughout all the borders of Israel by the hand of messengers, saying, "Whosoever cometh not forth after Saul and after Samuel, so shall it be done to his oxen." And the dread of the Lord fell on the people, and they came out as one man. And he numbered them in Bezek; and the children of Israel were three hundred thousand, and the men of Judah thirty thousand. And they said {360} to the messengers that came, "Thus shall ye say unto the men of Jabesh-gilead, 'To-morrow, by the time the sun is hot, ye shall have deliverance.'" And the messengers came and told the men of Jabesh; and they were glad. Therefore the men of Jabesh said, "To-morrow we will come out unto you, and ye shall do with us all that seemeth good unto you." And it was so on the morrow, that Saul put the people in three companies; and they came into the midst of the camp in the morning watch, and smote the Ammonites until the heat of day: and it came to pass, that they which remained were scattered, so that two of them were not left together. And the people said to Samuel, "Who is he that said, 'Shall Saul reign over us?' bring the men, that we may put them to death." And Saul said, "There shall not a man be put to death this day: for to-day the Lord hath wrought deliverance in Israel." SAUL THE WARRIOR. _Battles and Victories_. Saul was thirty years old when he began to reign; and he reigned two years over Israel. And Saul chose him three thousand men of Israel; whereof two thousand were with Saul in Michmash and in the mount of Beth-el, and a thousand were with Jonathan in Gibeah of Benjamin: and the rest of the people he sent every man to his tent. And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul {361} blew the trumpet throughout all the land, saying, "Let the Hebrews hear." And all Israel heard that Saul had smitten the garrison of the Philistines, and that Israel also was held in abomination by the Philistines. And the people were gathered together after Saul to Gilgal. And the Philistines assembled themselves together to fight with Israel, thirty thousand chariots, and six thousand horsemen, and people as the sand which is on the sea shore in multitude: and they came up and pitched in Michmash, eastward of Beth-aven. When the men of Israel saw that they were in a strait (for the people were distressed), then the people hid themselves in caves, and in thickets, and in rocks, and in holds, and in pits. Now some of the Hebrews had gone over Jordan to the land of Gad and Gilead; but as for Saul, he was yet in Gilgal, and all the people followed him trembling. And he tarried seven days, according to the set time that Samuel had appointed: but Samuel came not to Gilgal; and the people were scattered from him. And Saul said, "Bring hither the burnt offering to me, and the peace offerings." And he offered the burnt offering. And it came to pass that, as soon as he had made an end of offering the burnt offering, behold, Samuel came; and Saul went out to meet him, that he might salute him. And Samuel said, "What hast thou done?" And Saul said, "Because I saw that the people were scattered from me, and that thou earnest not within the days appointed, and that the Philistines assembled themselves together at Michmash; therefore said I, 'Now will the Philistines come {362} down upon me to Gilgal, and I have not intreated the favor of the Lord': I forced myself therefore to do it, and offered the burnt offering." And Samuel said to Saul, "Thou hast done foolishly: thou hast not kept the commandment of the Lord thy God, which he commanded thee: for now would the Lord have established thy kingdom upon Israel forever. But now thy kingdom shall not continue: the Lord hath sought him a man after his own heart, and the Lord hath appointed him to be prince over his people, because thou hast not kept that which the Lord commanded thee." And Samuel arose, and went up from Gilgal to Gibeah of Benjamin. And Saul numbered the people that were present with him, about six hundred men. And Saul, and Jonathan his son, and the people that were present with them, abode in Geba of Benjamin: but the Philistines encamped in Michmash. And bands of the Philistines came out and ravaged the country all about. Now there was no blacksmith found throughout all the land of Israel: for the Philistines said, "There shall be no blacksmith, lest the Hebrews make them swords or spears": but all the Israelites went down to the Philistines, to sharpen their axes and ploughshares and other tools. So it came to pass in the day of battle, that there was neither sword nor spear found in the hand of any of the people that were with Saul and Jonathan; except in the hands of Saul and Jonathan his son. And the garrison of the Philistines went out unto the pass of Michmash. {363}{364} [Illustration] THE VALLEY OF AIJALON "Throughout history we see hosts swarming up this avenue or swept down it in flight. Joshua drove the Canaanites down this valley. Down Aijalon the early men of Ephraim and Benjamin raided the Philistines. Up Aijalon the Philistines swarmed to the very heart of Israel's territory at Michmash, disarmed the Israelites, and forced them to come down the vale to get their tools sharpened, so that the mouth of the vale was called the 'Valley of the Smiths,' even till after the Exile. Down Aijalon Saul and Jonathan beat the Philistines from Michmash." --_George Adam Smith_ David also fought in Aijalon, and in 66 A. D., a Roman army suffered a terrible defeat in the valley. [End illustration] {365} Now it fell upon a day, that Jonathan the son of Saul said unto the young man who bore his armor, "Come and let us go over to the Philistines' garrison, that is on yonder side." But he told not his father. And Saul abode in the uttermost part of Gibeah under the pomegranate tree which is in Migron: and the people that were with him were about six hundred men. And the people knew not that Jonathan was gone. And between the passes, by which Jonathan sought to go over unto the Philistines' garrison, there was a rocky crag on the one side, and a rocky crag on the other side. The one crag rose up on the north in front of Michmash, and the other on the south in front of Geba. And Jonathan said to the young man that bore his armor, "Come and let us go over unto the garrison of the Philistines: it may be that the Lord will work for us: for there is no reason why the Lord cannot save by many or by few." And his armorbearer said to him, "Do all that is in thine heart: turn thee, behold I am with thee according to thy wish." Then said Jonathan, "Behold, we will pass over to the men, and we will show ourselves to them. If they say thus unto us, 'Tarry until we come to you'; then we will stand still in our place, and will not go up to them. But if they say thus, 'Come up to us'; then we will go up: for the Lord hath delivered them into our hand: and this shall be the sign to us." And both of them showed themselves to the garrison of the Philistines: and the Philistines said, "Behold, the Hebrews come forth out of the holes where they had hid {366} themselves." And the men of the garrison answered Jonathan and his armorbearer, and said, "Come up to us, and we will show you something." And Jonathan said to his armorbearer, "Come up after me: for the Lord hath delivered them into the hand of Israel." And Jonathan climbed up upon his hands and upon his feet, and his armorbearer after him: and they fell before Jonathan; and his armorbearer slew them after him. And that first slaughter, which Jonathan and his armorbearer made, was about twenty men, within an acre of land. And there was a trembling in the camp, in the field, and among all the people. And the watchmen of Saul in Gibeah of Benjamin looked; and, behold, the multitude melted away, and they went hither and thither. Then said Saul to the people that were with him, "Number now, and see who is gone from us." And when they had numbered, behold, Jonathan and his armorbearer were not there. And Saul said to Ahijah, "Bring hither the ark of God." For the ark of God was there at that time with the children of Israel. And it came to pass, while Saul talked unto the priest, that the tumult that was in the camp of the Philistines went on and increased: and Saul said to the priest, "Withdraw thine hand." And Saul and all the people that were with him were gathered together, and came to the battle: and, behold, every man's sword was against his fellow, and there was a very great rout. Now the Hebrews that were with the {367} Philistines as beforetime, which went up with them into the camp from the country round about; even they also turned to be with the Israelites that were with Saul and Jonathan. Likewise all the men of Israel which had hid themselves in the hill country of Ephraim, when they heard that the Philistines fled, even they also followed hard after them in the battle. So the Lord saved Israel that day: and the battle passed over by Beth-aven. And the men of Israel were distressed that day: but Saul commanded the people, saying, "Cursed be the man that eateth any food until it be evening, and I be avenged on mine enemies." So none of the people tasted food. And all the people came into the forest; and there was honey upon the ground. And when the people were come unto the forest, behold, the honey dropped: but no man ate any; for the people feared the oath. But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in the honeycomb, and ate it; and he was strengthened. Then said one of the people, "Thy father straitly charged the people with an oath, saying, "Cursed be the man that eateth food this day." And the people were faint. Then said Jonathan, "My father hath troubled the land: see, I pray you, how I have been strengthened, because I tasted a little of this honey. How much more, if the people had eaten freely to-day of the spoil of their enemies which they found? for now hath there been no great slaughter among the Philistines." {368} And they smote of the Philistines that day from Michmash to Aijalon: and the people were very faint. And the people flew upon the spoil, and took sheep, and oxen, and calves, and slew them on the ground: and the people did eat them with the blood. Then they told Saul, saying, "Behold, the people sin against the Lord, in that they eat with the blood." And he said, "Ye have dealt treacherously: roll a great stone to me this day." And Saul said, "Disperse yourselves among the people, and say to them, 'Bring me hither every man his ox, and every man his sheep, and slay them here, and eat; and sin not against the Lord in eating with the blood.'" And all the people brought every man his ox with him that night, and slew them there. And Saul built an altar unto the Lord: the same was the first altar that he built to the Lord. And Saul said, "Let us go down after the Philistines by night, and fight them until the morning light, and let us not leave a man of them." And they said, "Do whatsoever seemeth good unto thee." Then said the priest, "Let us draw near hither to God." And Saul asked counsel of God, "Shall I go down after the Philistines? wilt thou deliver them into the hand of Israel?" But he answered him not that day. And Saul said, "Draw nigh hither, all ye chiefs of the people: and know and see wherein this sin hath been this day. For as the Lord liveth, who saveth Israel, though it be in Jonathan {369} my son, he shall surely die." But there was not a man among all the people that answered him. Then said he unto all Israel, "Be ye on one side, and I and Jonathan my son will be on the other side." And the people said to Saul, "Do what seemeth good to thee." Therefore Saul said to the Lord, the God of Israel, "Show the right." And Jonathan and Saul were chosen by lot: but the people escaped. And Saul said, "Cast lots between me and Jonathan my son." And Jonathan was chosen. Then Saul said to Jonathan, "Tell me what thou hast done." And Jonathan told him, and said, "I did certainly taste a little honey with the end of the rod that was in mine hand; and, lo, I must die." And Saul said, "God do so and more also: for thou shalt surely die, Jonathan." And the people said to Saul, "Shall Jonathan die, who hath wrought this great salvation in Israel? God forbid: as the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day." So the people rescued Jonathan, that he died not. Then Saul went up from following the Philistines: and the Philistines went to their own place. Now when Saul had taken the kingdom over Israel, he fought against all his enemies on every side, against Moab, and against the children of Ammon, and against Edom, {370} and against the kings of Zobah, and against the Philistines: and whithersoever he went he defeated them. THE DISOBEDIENCE OF SAUL. "_To Obey Is Better than Sacrifice._" And Samuel said to Saul, "The Lord sent me to anoint thee to be king over his people, over Israel: now therefore hearken thou to the voice of the words of the Lord. Thus saith the Lord of hosts, 'I have marked that which Amalek did to Israel, how he set himself against him in the way, when he came up out of Egypt. Now go and smite Amalek, and utterly destroy all that they have, and spare them not; but slay both man and woman, infant and suckling, ox and sheep, camel and ass.'" And Saul summoned the people, and numbered them in Telaim, two hundred thousand footmen, and ten thousand men of Judah. And Saul came to the city of Amalek, and laid wait in the valley. And Saul said unto the Kenites, "Go, depart, get you down from among the Amalekites, lest I destroy you with them: for ye showed kindness to all the children of Israel, when they came up out of Egypt." So the Kenites departed from among the Amalekites, and Saul smote the Amalekites and defeated them. And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, and of the fatlings, and the lambs, and all that was good, and would not utterly destroy them: but everything that was useless and refuse, that they destroyed utterly. . {371} [Illustration] RUINS OF A ROMAN BRIDGE AT BETH-SHAN, OVER WHICH THE ROAD TO GADARA PASSED Used by special permission of the Palestine Exploration Fund. After the battle of Gilboa the bodies of Saul and his sons were found on the field by the Philistines and carried to the town of Beth-shan and fastened to the wall. But the men of Jabesh-Gilead heard of this indignity to the dead, and making a night march removed the bodies. [End illustration] {373} Then came the word of the Lord unto Samuel, saying, "It repenteth me that I have set up Saul to be king: for he is turned back from following me, and hath not performed my commandments." And Samuel was wroth; and he cried to the Lord all night. And Samuel rose early to meet Saul in the morning; and it was told Samuel, saying, "Saul came to Carmel, and, behold, he set him up a monument, and is gone about, and passed on, and gone down to Gilgal." And Samuel came to Saul: and Saul said to him, "Blessed be thou of the Lord: I have performed the commandment of the Lord." And Samuel said, "What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear?" And Saul said, "They have brought them from the Amalekites: for the people spared the best of the sheep and of the oxen, to sacrifice to the Lord thy God; and the rest we have utterly destroyed." Then Samuel said to Saul, "Stay, and I will tell thee what the Lord hath said to me this night." And he said unto him, "Say on." And Samuel said, "Though thou wast little in thine own sight, wast thou not made the head of the tribes of Israel? And the Lord anointed thee king over Israel; and the Lord sent thee on a journey, and said, 'Go and utterly destroy the sinners the Amalekites, and fight against them until they be consumed.' Wherefore then didst thou not obey {374} the voice of the Lord, but didst fly upon the spoil, and didst that which was evil in the sight of the Lord?" And Saul said unto Samuel, "Yea, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me, and have brought Agag the king of Amalek, and have utterly destroyed the Amalekites. But the people took of the spoil, sheep and oxen, the chief of the devoted things, to sacrifice unto the Lord thy God in Gilgal." And Samuel said, "Hath the Lord as great delight in burnt offerings and sacrifices, as in obeying the voice of the Lord? Behold,-- "To obey is better than sacrifice, and to harken than the fat of rams." "For rebellion is as the sin of witchcraft, and stubbornness is as idolatry and image worship. Because thou hast rejected the word of the Lord, he hath also rejected thee from being king." And Saul said to Samuel, "I have sinned: for I have transgressed the commandment of the Lord, and thy words: because I feared the people, and obeyed their voice. Now therefore, I pray thee, pardon my sin, and turn again with me, that I may worship the Lord." And Samuel said to Saul, "I will not return with thee: for thou hast rejected the word of the Lord, and the Lord hath rejected thee from being king over Israel." And as Samuel turned about to go away, he laid hold upon the skirt of his robe, and it rent. And Samuel said to him, "The Lord hath rent the kingdom of Israel from {375} thee this day, and hath given it to a neighbor of thine, that is better than thou. And also the Strength of Israel will not lie nor repent: for he is not a man, that he should repent." Then he said, "I have sinned: yet honor me now, I pray thee, before the elders of my people, and before Israel; and turn again with me, that I may worship the Lord thy God." So Samuel turned again after Saul; and Saul worshiped the Lord. Then said Samuel, "Bring ye hither to me Agag the king of the Amalekites." And Agag came unto him cheerfully. And Agag said, "Surely the bitterness of death is past." And Samuel said, "As thy sword hath made women childless, so shall thy mother be childless among women." And Samuel hewed Agag in pieces before the Lord in Gilgal. Then Samuel went to Ramah; and Saul went up to his house to Gibeah of Saul. And Samuel came no more to see Saul until the day of his death; for Samuel mourned for Saul: and the Lord repented that he had made Saul king over Israel. THE DOWNFALL OF THE KING. "_God is Departed from Me_." (For some time after this Saul continued to be king over Israel, but he had many troubles. These troubles made him sad {376} and despondent, so that often the people thought him insane. At last war broke out again with the fierce and powerful Philistines, who lived on the plains to the west of the hill-country which was the home of the Israelites. Saul was very much discouraged at the beginning of this war. The story of what he did, and how he died at last like a hero on the battle-field, is as follows.) Now Samuel was dead, and all Israel had lamented him, and buried him in Ramah, even in his own city. And Saul had put away those that had familiar spirits, and the wizards, out of the land. And the Philistines gathered themselves together, and came and camped in Shunem: and Saul gathered all Israel together, and they camped in Gilboa. And when Saul saw the host of the Philistines, he was afraid, and his heart trembled greatly. And when Saul inquired of the Lord, the Lord answered him not. Then said Saul to his servants, "Seek me a woman that hath a familiar spirit, that I may go to her, and inquire of her." And his servants said to him, "Behold, there is a woman that hath a familiar spirit at En-dor." And Saul disguised himself and put on other raiment, and went, he and two men with him, and they came to the woman by night: and he said, "Divine unto me, I pray thee, by the familiar spirit, and bring me up whomsoever I shall name unto thee." And the woman said unto him, "Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?" {377}{378} [Illustration] EN-DOR This was where the great king came at night, in despair, to consult the woman "with the familiar spirit." [End illustration] {379} And Saul swore to her by the Lord, saying, "As the Lord liveth, there shall no punishment happen to thee for this thing." Then said the woman, "Whom shall I bring up unto thee?" And he said, "Bring me up Samuel." And when the woman saw Samuel, she cried with a loud voice: and the woman spoke to Saul, saying, "Why hast thou deceived me? for thou art Saul." And the king said to her, "Be not afraid: for what seest thou?" And the woman said to Saul, "I see one like a god coming up out of the earth." And he said unto her, "What form is he of?" And she said, "An old man cometh up; and he is covered with a robe." And Saul perceived that it was Samuel, and he bowed with his face to the ground, and did obeisance. And Samuel said to Saul, "Why hast thou disquieted me, to bring me up?" And Saul answered, "I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known to me what I shall do." And Samuel said, "Wherefore dost thou ask of me, seeing the Lord is departed from thee, and is become thine {380} adversary? And the Lord hath done unto thee as he spoke by me: and the Lord hath rent the kingdom out of thine hand, and given it to thy neighbor, even to David. Because thou obeyedst not the voice of the Lord, and didst not execute his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover the Lord will deliver Israel also with thee into the hand of the Philistines: and to-morrow shalt thou and thy sons be with me: the Lord shall deliver the host of Israel also into the hand of the Philistines." Then Saul fell straightway his full length upon the earth, and was sore afraid, because of the words of Samuel; and there was no strength in him; for he had eaten no food all the day, nor all the night. THE FATAL FIELD OF GILBOA. _The Tide of Battle Rolls Over King Saul and His Sons_. Now the Philistines fought against Israel: and the men of Israel fled from before the Philistines, and fell down slain in Mount Gilboa. And the Philistines followed hard upon Saul, and upon his sons; and the Philistines slew Jonathan, and Abinadab, and Malchi-shua, the sons of Saul. And the battle went sore against Saul, and the archers overtook him; and he was greatly distressed by reason of the archers. Then said Saul to his armorbearer, "Draw thy sword, and thrust me through therewith; lest the Philistines come and thrust me through, and maltreat me." {381} But his armorbearer would not; for he was sore afraid. Therefore Saul took his sword and fell upon it. And when his armorbearer saw that Saul was dead, he likewise fell upon his sword, and died with him. So Saul died, and his three sons, and his armorbearer, and all his men, that same day together. And when the men of Israel that were on the other side of the valley, and they that were beyond Jordan, saw that the men of Israel fled, and that Saul and his sons were dead, they forsook the cities, and fled; and the Philistines came and dwelt in them. And it came to pass on the morrow, when the Philistines came to strip the slain, that they found Saul and his three sons fallen in Mount Gilboa. And they cut off his head, and stripped off his armor, and sent into the land of the Philistines round about, to carry the tidings unto the house of their idols, and to the people. And they put his armor in the house of the god Ashtaroth: and they fastened his body to the wall of Beth-shan. And when the inhabitants of Jabesh-gilead heard what the Philistines had done to Saul, all the valiant men arose, and went all night, and took the body of Saul and the bodies of his sons from the wall of Beth-shan; and they came to Jabesh, and burnt them there. And they took their bones and buried them under the tamarisk tree in Jabesh, and fasted seven days. {382} DAVID _The Story of the Shepherd Boy Who Became King_. THE SHEPHERD LAD OF BETHLEHEM. _Samuel Secretly Anoints David as the Future King of Israel_. (After Samuel had said to Saul that God wanted no king who would not do exactly as he said, he himself became very sad, because he loved Saul.) But the Lord said to Samuel, "How long wilt thou mourn for Saul, seeing I have rejected him from being king over Israel? fill thine horn with oil, and go, I will send thee to Jesse the Beth-lehemite: for I have provided me a king among his sons." And Samuel said, "How can I go? if Saul hear it, he will kill me." And the Lord said, "Take an heifer with thee, and say, 'I am come to sacrifice to the Lord.' And call Jesse to the sacrifice, and I will show thee what thou shalt do: and thou shalt anoint to me him whom I name to thee." And Samuel did that which the Lord spoke, and came to Beth-lehem. And the elders of the city came to meet him trembling, and said, "earnest thou peaceably?" And he said, "Peaceably: I am come to sacrifice to the Lord: sanctify yourselves, and come with me to the sacrifice." And he sanctified Jesse and his sons, and called them to the sacrifice. {383}{384} [Illustration] DAVID This is the head of the great statue of David in Florence, carved by the most famous of all sculptors, Michael Angelo. The story is that the great sculptor took a piece of marble partly spoiled by another man, and carved this wonderful statue out of it. The statue shows the young shepherd with his sling, ready for the conflict with the giant. [End illustration] {385} And it came to pass, when they were come, that he looked on Eliab, and said, "Surely the Lord's anointed is before him." But the Lord said unto Samuel, "Look not on his countenance, or on the height of his stature; because I have rejected him: for the Lord seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart." Then Jesse called Abinadab, and made him pass before Samuel. And he said, "Neither hath the Lord chosen this." Then Jesse made Shammah to pass by. And he said, "Neither hath the Lord chosen this." And Jesse made seven of his sons to pass before Samuel. And Samuel said unto Jesse, "The Lord hath not chosen these." And Samuel said unto Jesse, "Are here all thy children?" And he said, "There remaineth yet the youngest, and, behold, he keepeth the sheep." And Samuel said unto Jesse, "Send and fetch him: for we will not sit down till he come hither." And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look upon. And the Lord said, "Arise, anoint him; for this is he." Then Samuel took the horn of oil, and anointed him {386} in the midst of his brethren: and the spirit of the Lord came mightily upon David from that day forward. So Samuel rose up, and went to Ramah. DAVID AND GOLIATH. _How a Giant Was Killed by a Stone from a Shepherd's Sling_. Now the Philistines gathered together their armies to battle. And Saul and the men of Israel were gathered together, and camped in the vale of Elah, and set the battle in array against the Philistines. And the Philistines stood on the mountain on the one side, and Israel stood on the mountain on the other side: and there was a valley between them. And there went out a champion out of the camp of the Philistines, named Goliath of Gath, whose height was six cubits and a span. And he had an helmet of brass upon his head, and he was clad with a coat of mail; and the weight of the coat was five thousand shekels of brass. And he had greaves of brass upon his legs, and a javelin of brass between his shoulders. And the staff of his spear was like a weaver's beam; and his spear's head weighed six hundred shekels of iron: and his shieldbearer went before him. And he stood and cried to the armies of Israel, and said to them, "Why are ye come out to set your battle in array? am not I a Philistine, and ye servants to Saul? choose you a man for you, and let him come down to me. If he be able to fight with me, and kill me, then will we be your servants: but if I prevail against him, and kill him, then shall ye be our servants, and serve us." {387}{388} [Illustration] SCENE OF THE FIGHT BETWEEN DAVID AND GOLIATH IN THE VALLEY OF ELAH Copyright by Underwood & Underwood and used by special permission. "It is the very battlefield for those ancient foes. Israel in one of the gateways to her mountain land; the Philistines on the low hills they so often overran; and between them the great valley. The Philistines were probably on the hill of Sochoh. "Sochoh is a strong position isolated from the rest of the ridge, and it keeps open the line of retreat down the valley. Saul's army was probably not immediately opposite, but a little way up on the slopes of the incoming Wady el Jindy, and so placed that the Philistines, in attacking it, must cross not only the level land and the main stream, but one of the two other streams as well, and must also climb the slopes for some distance. Both positions were thus very strong, and this fact perhaps explains the long hesitation of the armies in face of each other, even though the Philistines had the advantage of Goliath. The Israelite position certainly looks the stronger. It is interesting, too, that from its rear the narrow pass goes right up to the interior of the land near Bethlehem; so that the shepherd boy, whom the story represents as being sent by his father for news of the battle, would have almost twelve miles to cover between his father's house and the camp" [End illustration] {389} And the Philistine said, "I defy the armies of Israel this day; give me a man, that we may fight together." And when Saul and all Israel heard those words of the Philistine, they were dismayed, and greatly afraid. Now David was the son of that Ephrathite of Bethlehem-judah, whose name was Jesse; and he had eight sons: and the man was an old man in the days of Saul. And the three eldest sons of Jesse had gone after Saul to the battle: and the names of his three sons that went to the battle were Eliab the firstborn, and next unto him Abinadab, and the third Shammah. And David was the youngest: and the three eldest followed Saul. And Jesse said to David his son, "Take now for thy brethren an ephah of this parched corn, and these ten loaves, and carry them quickly to the camp to thy brethren; and bring these ten cheeses unto the captain of their thousand; and look how thy brethren fare, and bring back some token of their welfare." Now Saul, and they, and all the men of Israel, were in the vale of Elah, fighting with the Philistines. And David rose up early in the morning, and left the sheep with a keeper, and took the presents and went, as Jesse had commanded him; and he came to the barricade of wagons, as the host which was going forth to the fight shouted for the battle. And Israel and the Philistines put the battle in array, army against army. And David left the presents he had brought in the hand of the keeper of the baggage, and ran to the army, and came and saluted his brethren. And as he talked with them, behold, there {390} came up the champion, the Philistine of Gath, Goliath by name, out of the ranks of the Philistines, and spoke as before: and David heard him. And all the men of Israel, when they saw the man, fled from him, and were sore afraid. And the men of Israel said, "Have ye seen this man that is come up? surely to defy Israel is he come up, and it shall be that the man who killeth him, the king will enrich him with great riches, and will give him his daughter in marriage, and make his father's house free in Israel." And David spoke to the men that stood by him, saying, "What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this Philistine, that he should defy the armies of the living God?" And the people answered him after this manner, saying, "So shall it be done to the man that killeth him." And Eliab his eldest brother heard when he spoke unto the men; and Eliab's anger was kindled against David, and he said, "Why art thou come down? and with whom hast thou left those few sheep in the wilderness? I know thy pride, and the naughtiness of thine heart; for thou art come down that thou mightest see the battle." And David said, "What have I done now? I have only asked a question." And he turned away from him toward another, and spoke after the same manner: and the people answered him again in the same way. And when the words were heard which David spoke, they rehearsed them before Saul; and he sent for him. And David said to Saul, "Let no {391} man's heart fail because of him; thy servant will go and fight with this Philistine." And Saul said to David, "Thou art not able to go against this Philistine to fight with him: for thou art but a youth, and he a man of war from his youth." And David said to Saul, "Thy servant kept his father's sheep; and when there came a lion, or a bear, and took a lamb out of the flock, I went out after him, and smote him, and delivered it out of his mouth: and when he arose against me, I caught him by his beard, and smote him, and slew him. Thy servant smote both the lion and the bear: and this Philistine shall be as one of them, seeing he hath defied the armies of the living God." And David said, "The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." And Saul said to David, "Go, and the Lord shall be with thee." And Saul clad David with his own garments, and he put an helmet of brass upon his head, and he clad him with a coat of mail. And David girded on his sword. But David said to Saul, "I cannot go with these; for I have not proved them." And David put them off him. And he took his staff in his hand, and chose him five smooth stones out of the brook, and put them in the shepherd's bag which he had, and his sling was in his hand: and he drew near to the Philistine. And the Philistine came on and drew near to David; and the man that bore the shield went before him. And when {392} the Philistine looked about, and saw David, he despised him: for he was but a youth, and ruddy, and of a fair countenance. And the Philistine said to David, "Am I a dog, that thou comest to me with staves?" And the Philistine cursed David by his gods. And the Philistine said to David, "Come to me, and I will give thy flesh unto the fowls of the air, and to the beasts of the field." Then said David to the Philistine, "Thou comest to me with a sword, and with a spear, and with a javelin: but I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied. This day will the Lord deliver thee into mine hand; and I will smite thee, and take thine head from off thee; and I will give the carcases of the host of the Philistines this day to the fowls of the air, and to the wild beasts of the earth; that all the earth may know that there is a God in Israel: and that all this host may know that the Lord saveth not with sword and spear: for the battle is the Lord's, and he will give you into our hand." And it came to pass, when the Philistine arose, and came and drew nigh to meet David, that David hastened, and ran toward the army to meet the Philistine. And David put his hand in his bag, and took thence a stone, and slung it, and smote the Philistine in his forehead; and the stone sank into his forehead, and he fell upon his face to the earth. So David prevailed over the Philistine with a sling and with a stone, and smote the Philistine, and slew him; but there was no sword in the hand of David. Then {393} David ran, and stood over the Philistine, and took his sword and drew it out of its sheath, and slew him, and cut off his head therewith. And when the Philistines saw that their champion was dead, they fled. And the men of Israel and of Judah arose, and shouted, and pursued the Philistines, to the gates of Ekron. And the wounded of the Philistines fell down by the way. And the children of Israel returned from chasing after the Philistines, and they plundered their camp. And David took the head of the Philistine, and brought it to Jerusalem; but he put his armor in his tent. And when Saul saw David go forth against the Philistine, he said unto Abner, the captain of the host, "Abner, whose son is this youth?" And Abner said, "As thy soul liveth, O king, I cannot tell." And the king said, "Inquire thou whose son the stripling is." And as David returned from the slaughter of the Philistine, Abner took him, and brought him before Saul with the head of the Philistine in his hand. And Saul said to him, "Whose son art thou, young man?" And David answered, "I am the son of thy servant Jesse the Beth-lehemite." And it came to pass, when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, and Jonathan loved him as his own soul. And Saul took him that day, and would let him go no more home to his father's house. Then Jonathan and {394} David made a covenant, because he loved him as his own soul. And Jonathan stripped himself of the robe that was upon him, and gave it to David, and his apparel, even to his sword, and to his bow, and to his girdle. And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and it was good in the sight of all the people, and also in the sight of Saul's servants. {395} SAUL AND DAVID Deep was the furrow in the royal brow, When David's hand, lightly as vernal gales Rippling the brook of Kedron, skimm'd the lyre: He sung of Jacob's youngest born,--the child Of his old age,--sold to the Ishmaelite; His exaltation to the second power In Pharaoh's realm; his brethren thither sent; Suppliant they stood before his face, well known, Unknowing,--till Joseph fell upon the neck Of Benjamin, his mother's son, and wept. Unconsciously the warlike shepherd paused; But when he saw, down the yet quivering string, The tear-drop trembling glide, abash'd, he check'd, Indignant at himself, the bursting flood, And, with a sweep impetuous, struck the chords: From side to side his hands transversely glance, Like lightning 'thwart a stormy sea; his voice Arises 'mid the clang, and straightway calms Th' harmonious tempest, to a solemn swell Majestical, triumphant; for he sings Of Arad's mighty host by Israel's arm Subdued; of Israel through the desert led He sings; of him who was their leader, call'd By God himself, from keeping Jethro's flock, To be a ruler o'er the chosen race. Kindles the eye of Saul; his arm is poised, Harmless the javelin quivers in the wall. {396} THE JEALOUSY OF SAUL. _How Saul Was Jealous of David and Hated Him, and How Jonathan Loved Him_. And it came to pass as they came, when David returned from the slaughter of the Philistine, that the women came out of all the cities of Israel, singing and dancing, to meet King Saul, with timbrels, with joy, and with instruments of music. And the women sang one to another in their play, and said,-- "Saul hath slain his thousands, And David his ten thousands." And Saul was very wroth, and this saying displeased him; and he said, "They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdom?" And Saul eyed David jealously from that day and forward. And it came to pass on the morrow, that an evil spirit from God came mightily upon Saul, and he raved in the midst of the house: and David played upon his harp, as he did day by day: and Saul had his spear in his hand. And Saul cast the spear; for he said, "I will smite David even to the wall." And David escaped from his presence twice. And Saul was afraid of David, because the Lord was with him, and was departed from Saul. Therefore Saul removed him from him, and made him his captain over a thousand; and he went out and came in before the people. And David behaved himself wisely in all his ways; and the Lord was with him. {397}{398} [Illustration] THE VALLEY OF THE KIDRON, IN THE WILDERNESS OF JUDEA. The building on the left is the convent of Mar Saba. Used by special permission of the Palestine Exploration Fund The "Wilderness of Judaea" is a wonderful place. Much of it is not a wilderness at all in our understanding of the term. It is, on its western edge at least, just a wild pasture land. But it was a very wild, desolate, and solitary place. The shepherd who kept his flocks there was in danger from the wild beasts and from raids of fierce robbers. Below the pasture land it is wilderness indeed. The land breaks off abruptly and falls in crag and precipice down to the very shores of the Dead Sea. "You cannot live in Judaea without being daily aware of the presence of the awful deep which bounds it on the east. From Beth-lehem and other points you look down into that deep, and you feel Judaea rising from it about you almost as a sailor feels his narrow deck." [End illustration] {399} And when Saul saw that he behaved himself very wisely, he stood in awe of him. But all Israel and Judah loved David; for he went out and came in before them. And Saul spoke to Jonathan his son, and to all his servants, that they should slay David. But Jonathan Saul's son delighted much in David. And Jonathan told David, saying, "Saul my father seeketh to slay thee: now therefore, I pray thee, take heed to thyself in the morning, and abide in a secret place, and hide thyself: and I will go out and stand beside my father in the field where thou art, and I will talk with my father of thee; and if I see aught, I will tell thee." And Jonathan spoke good of David unto Saul his father, and said unto him, "Let not the king sin against his servant, against David; because he hath not sinned against thee, and because his works have been very good toward thee; for he put his life in his hand, and smote the Philistine, and the Lord wrought a great victory for all Israel: thou sawest it, and didst rejoice: wherefore then wilt thou sin against innocent blood, to slay David without a cause?" And Saul hearkened unto the voice of Jonathan: and Saul swore, "As the Lord liveth, he shall not be put to death." And Jonathan called David, and Jonathan showed him all those things. And Jonathan brought David to Saul, and he was in his presence, as before. And there was war again: and David went out, and fought with the Philistines, and slew them with a great {400} slaughter; and they fled before him. And an evil spirit from the Lord was upon Saul, as he sat in his house with his spear in his hand; and David played upon his harp. And Saul sought to smite David even to the wall with the spear; but he slipped away out of Saul's presence, and he struck the spear into the wall: and David fled, and escaped that night. And David came and said to Jonathan, "What have I done? what is mine iniquity? and what is my sin before thy father, that he seeketh my life?" And he said, "God forbid; thou shalt not die: behold, my father doeth nothing either great or small, but that he discloseth it unto me: and why should my father hide this thing from me? it is not so." And David swore moreover, and said, "Thy father knoweth well that I have found grace in thine eyes; and he saith, 'Let not Jonathan know this, lest he be grieved': but truly as the Lord liveth, and as thy soul liveth, there is but a step between me and death." Then said Jonathan to David, "Whatsoever thy soul desireth, I will even do it for thee." And David said to Jonathan, "Behold, to-morrow is the new moon, and I should not fail to sit with the king at meat: but let me go, that I may hide myself in the field until the third day at even. If thy father miss me at all, then say, 'David earnestly asked leave of me that he might run to Beth-lehem his city: for it is the yearly sacrifice there for all the family.' If he say thus, 'It is well'; thy servant shall have peace: but if he be wroth, then know {401} that evil is determined by him. Therefore deal kindly with thy servant; for thou hast brought thy servant into a covenant of the Lord with thee: but if there be in me iniquity, slay me thyself; for why shouldest thou bring me to thy father?" And Jonathan said, "Far be it from thee: for if I should at all know that evil were determined by my father to come upon thee, then would not I tell it thee?" Then said David to Jonathan, "Who shall tell me if perchance thy father answer thee roughly?" And Jonathan said to David, "Come and let us go out into the field." And they went out both of them into the field. And Jonathan said to David, "The Lord, the God of Israel, be witness; when I have sounded my father about this time to-morrow, or the third day, behold, if there be good toward David, shall I not then send unto thee, and disclose it unto thee? The Lord do so to Jonathan, and more also, should it please my father to do thee evil, if I disclose it not unto thee, and send thee away, that thou mayest go in peace: and the Lord be with thee, as he hath been with my father. And thou shalt not only while yet I live show me the kindness of the Lord, that I die not: but also thou shalt not cut off thy kindness from my house for ever: no, not when the Lord hath cut off the enemies of David everyone from the face of the earth." So Jonathan made a covenant with David. And Jonathan caused David to swear again, for the love that he had to him: for he loved him as he loved his {402} own soul. Then Jonathan said to him, "To-morrow is the feast of the new moon: and thou shalt be missed, because thy seat will be empty. And when thou hast stayed three days, thou shalt go down quickly, and come to the place where thou didst hide thyself before. And I will shoot three arrows, as though I shot at a mark. And, behold, I will send the lad, saying, 'Go, find the arrows.' If I say to the lad, 'Behold, the arrows are on this side of thee: take them,' then come; for there is peace to thee and no hurt, as the Lord liveth. But if I say thus to the boy, 'Behold, the arrows are beyond thee': go thy way; for the Lord hath sent thee away. And as touching the matter which thou and I have spoken of, behold, the Lord is between thee and me for ever." So David hid himself in the field: and when the feast of the new moon was come, the king sat down to eat. And the king sat upon his seat, as at other times, even upon the seat by the wall; and Jonathan stood up, and Abner sat by Saul's side: but David's place was empty. Nevertheless Saul spoke not anything that day: for he thought, "Something hath befallen him." And it came to pass on the morrow after the new moon, which was the second day, that David's place was empty: and Saul said to Jonathan his son, "Wherefore cometh not the son of Jesse to meat, neither yesterday, nor to-day?" And Jonathan answered Saul, "David earnestly asked leave of me to go to Beth-lehem: and he said, 'Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there: and now, if I have found favor in thine eyes, let me get away, I pray thee, and see my brethren.' Therefore he is not come unto the king's table." {403}{404} [Illustration] RUINS OF THE FORTRESS OF MASSADA, WILDERNESS OF JUDAEA This is another picture of a portion of the "Wilderness of Judaea." It is easy to see how David, who was thoroughly familiar with the country, could hide himself and his men safely from pursuit during the time in which he was an outlaw and a fugitive from the king. This fortress was the scene of a terrible siege and massacre in 70 A. D., after the fall of Jerusalem. About a thousand men, women, and children fled to this place. The Romans followed and in spite of almost insurmountable difficulties besieged the place. Driven to the last extremity, the defenders killed the women and children and then themselves. Only two women and five children survived [End illustration] {405} Then Saul's anger was kindled against Jonathan, and he said, "Do not I know that thou hast chosen the son of Jesse to thine own shame? For as long as the son of Jesse liveth upon the ground, thou shalt not be stablished, nor thy kingdom. Wherefore now send and fetch him unto me, for he shall surely die." And Jonathan answered Saul his father, and said to him, "Wherefore should he be put to death? what hath he done?" And Saul cast his spear at him to smite him: whereby Jonathan knew that it was determined of his father to put David to death. So Jonathan arose from the table in fierce anger, and did eat no meat the second day of the month: for he was grieved for David, because his father had done him shame. And it came to pass in the morning, that Jonathan went out into the field at the time appointed with David, and a little lad with him. And he said to his lad, "Run, find now the arrows which I shoot." And as the lad ran, he shot an arrow beyond him. And when the lad was come to the place of the arrow which Jonathan had shot, Jonathan cried after the lad, and said, "Is not the arrow beyond thee?" And Jonathan cried after the lad, "Make speed, haste, stay not." And Jonathan's lad gathered up the arrows, and came {406} to his master. But the lad knew not anything: only Jonathan and David knew the matter. And Jonathan gave his weapons to his lad, and said unto him, "Go, carry them to the city." And as soon as the lad was gone, David arose out of his hiding place, and fell on his face to the ground, and bowed himself three times: and they kissed one another, and wept one with another. And Jonathan said to David, "Go in peace, forasmuch as we have sworn both of us in the name of the Lord, saying, 'The Lord shall be between me and thee, and between my family and thy family, for ever.'" And he arose and departed: and Jonathan went into the city. DAVID AN OUTLAW. _How He Showed Mercy to His Enemy_. (After this David became a fugitive from the king, who pursued him and tried to kill him. David gathered a band of followers and for a time lived as an outlaw, hiding in caves, plundering farms, living from hand to mouth. Several times he had the king in his power, but each time he allowed him to escape. This is the story of one of these adventures.) And the Ziphites came to Saul to Gibeah, saying, "Doth not David hide himself in the hill of Hachilah, which is before the desert?" Then Saul arose, and went down to the wilderness of Ziph, having three thousand chosen men of Israel with him, to seek David in the wilderness of Ziph. And Saul encamped in the hill of Hachilah, which is before the {407} desert. But David abode in the wilderness, and he saw that Saul came after him into the wilderness. David therefore sent out spies, and understood that Saul was certainly come. And David arose, and came to the place where Saul had encamped: and David beheld the place where Saul lay, and Abner the son of Ner, the captain of his host: and Saul lay within the barricade of the wagons, and the people were encamped round about him. Then said David, "Who will go down with me to Saul to the camp?" And Abishai said, "I will go down with thee." So David and Abishai came to the people by night: and, behold, Saul lay sleeping within the barricade of the wagons, with his spear stuck in the ground at his head: and Abner and the people lay round about him. Then said Abishai to David, "God hath delivered up thine enemy into thine hand this day: now therefore let me smite him, I pray thee, with the spear to the earth at one stroke, and I will not need to smite him the second time." And David said to Abishai, "Destroy him not: for who can put forth his hand against the Lord's anointed, and be guiltless?" And David said, "As the Lord liveth, the Lord shall smite him; or his day shall come to die; or he shall go down into the battle, and perish. The Lord forbid that I should put forth mine hand against the Lord's anointed: but now take, I pray thee, the spear that is at his head, and the jar of water, and let us go." So David took the spear and the jar of water from Saul's {408} head; and they went away, and no man saw it, nor knew it, neither did any awake: for they were all asleep; because a deep sleep from the Lord was fallen upon them. Then David went over to the other side, and stood on the top of the mountain afar off; a great space being between them: and David cried to the people, and to Abner the son of Ner, saying, "Answerest thou not, Abner?" Then Abner answered and said, "Who art thou that criest to the king?" And David said to Abner, "Art not thou a valiant man? and who is like to thee in Israel? wherefore then hast thou not kept watch over thy lord the king? for there came one of the people in to destroy the king thy lord. This thing is not good that thou hast done. As the Lord liveth, ye are worthy to die, because ye have not kept watch over your lord, the Lord's anointed. And now, see where the king's spear is, and the jar of water that was at his head." And Saul knew David's voice, and said, "Is this thy voice, my son David?" And David said, "It is my voice, my lord, O king." And he said, "Wherefore doth my lord pursue after his servant? for what have I done? or what evil is in mine hand? Now therefore, I pray thee, let my lord the king hear the words of his servant. If it be the Lord that hath stirred thee up against me, let him accept an offering: but if it be the children of men, cursed be they before the Lord; for they have driven me out this day that I should not cleave to the inheritance of the Lord, saying, 'Go, serve other gods.' {409}{410} [Illustration] A SHEPHERD NEAR DAVID'S HOUSE LEADING HIS FLOCK OVER THE JUDEAN HILLS. Copyright by Underwood & Underwood and used by special permission. [End illustration] The principal business and the greatest interest of the people in the hill country of Judea was connected with the flocks. "If, as we have seen, the prevailing character of Judaea be pastoral, with husbandry only incidental to her life, it is not surprising that the forms which have impressed both her history and her religion upon the world should be those of the pastoral habit. Her origin; more than once her freedom and power of political recuperation; more than once her prophecy; her images of God, and her sweetest poetry of the spiritual life, have been derived from this source. It is the stateliest shepherds of all time whom the dawn of history reveals upon her fields--men not sprung from her own remote conditions, nor confined to them, but moving across the world in converse with great empires, and bringing down from heaven truths sublime and universal to wed with the simple habits of her life. These were the patriarchs of the nation. The founder of its one dynasty, and the first of its literary prophets, were also taken from following the flocks. The king and every true leader of men was called a shepherd. Jehovah was the Shepherd of His people, and they the sheep of His pasture. It was in Judaea that Christ called Himself the Good Shepherd, as it was in Judaea also that, taking the other great feature of her life, He said He was the True Vine." [End illustration] {411} Now therefore, let not my blood fall to the earth away from the presence of the Lord: for the king of Israel is come out to seek a flea, as when one doth hunt a partridge in the mountains." Then said Saul, "I have sinned: return, my son David: for I will no more do thee harm, because my life was precious in thine eyes this day: behold, I have played the fool, and have erred exceedingly." And David answered and said, "Behold the spear, O king! let then one of the young men come over and fetch it. And the Lord shall render to every man his righteousness and his faithfulness: because the Lord delivered thee into my hand to-day, and I would not put forth mine hand against the Lord's anointed. And, behold, as thy life was very precious this day in mine eyes, so let my life be precious in the eyes of the Lord, and let him deliver me out of all tribulation." Then Saul said to David, "Blessed be thou, my son David: thou shalt both do mightily, and shalt surely prevail." So David went his way, and Saul returned to his place. SAUL'S PURSUIT OF DAVID. _How David a Second Time Spared the King's Life_. (Day after day Saul pursued David. First, some one would report David at a certain point, then he would be seen at another. But every time, by forced marches, hiding in caves by day, and stealing out by night, the bold outlaw escaped his foe. Once Saul entered the very cave where David and his faithful men were {412} hiding in the shadows. Again Saul was in David's power. Again his men wished him to kill the king, but David refused, and spared the king's life.) And David abode in the wilderness in the strongholds, and remained in the hill country in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand. And David saw that Saul was come out to seek his life: and David was in the wilderness of Ziph in the wood. And Jonathan Saul's son arose, and went to David into the wood, and strengthened his hand in God. And he said unto him, "Fear not: for the hand of Saul my father shall not find thee; and thou shalt be king over Israel, and I shall be next unto thee; and that also Saul my father knoweth." And they two made a covenant before the Lord: and David abode in the wood, and Jonathan went to his house. Then came up the Ziphites to Saul to Gibeah, saying, "Doth not David hide himself with us in the strongholds in the wood, in the hill of Hachilah, which is on the south of the desert? Now therefore, O king, come down, according to all the desire of thy soul to come down; and our part shall be to deliver him up into the king's hand." And Saul said, "Blessed be ye of the Lord; for ye have had compassion on me. Go, I pray you, make yet more sure, and know and see his place where his haunt is, and who hath seen him there: for it is told me that he dealeth very subtilly. See therefore, and take knowledge of all the lurking places where he hideth himself, and come ye again to me of a certainty, and I will go with you: and it {413} shall come to pass, if he be in the land, that I will search him out among all the thousands of Judah." And they arose, and went to Ziph before Saul: but David and his men were in the wilderness of Maon. And Saul and his men went to seek him. And they told David: wherefore he came down to the rock, and abode in the wilderness of Maon. And when Saul heard that, he pursued after David in the wilderness of Maon. And Saul went on this side of the mountain, and David and his men on the other side of the mountain: and David made haste to get away for fear of Saul; for Saul and his men compassed David and his men round about to take them. But there came a messenger to Saul, saying, "Haste thee, and come; for the Philistines have made a raid upon the land." So Saul returned from pursuing after David. And it came to pass, when Saul was returned from following the Philistines, that it was told him, saying, "Behold, David is in the wilderness of En-gedi." Then Saul took three thousand chosen men out of all Israel, and went to seek David and his men upon the rocks of the wild goats. And he came to the sheepcotes by the way, where was a cave; and Saul went in. Now David and his men were abiding in the innermost parts of the cave. And the men of David said unto him, "Behold, the day of which the Lord said unto thee, 'Behold, I will deliver thine enemy into thine hand, and thou shalt do to him as it shall seem good unto thee.'" {414} Then David arose, and cut off the skirt of Saul's robe privily. And it came to pass afterward, that David's heart smote him, because he had cut off Saul's skirt. And he said unto his men, "The Lord forbid that I should do this thing unto my lord, the Lord's anointed, to put forth mine hand against him, seeing he is the Lord's anointed." So David checked his men with these words, and suffered them not to rise against Saul. And Saul rose up out of the cave, and went on his way. David also arose afterward, and went out of the cave, and cried after Saul, saying, "My lord the king!" And when Saul looked behind him, David bowed with his face to the earth, and did obeisance. And David said to Saul, "Wherefore hearkenest thou to men's words, saying, 'Behold, David seeketh thy hurt'? Behold, this day thine eyes have seen how that the Lord had delivered thee to-day into mine hand in the cave: and some bade me kill thee: but mine eye spared thee; and I said, 'I will not put forth mine hand against my lord; for he is the Lord's anointed.' "Moreover, my father, see, yea, see the skirt of thy robe in my hand: for in that I cut off the skirt of thy robe, and killed thee not, know thou and see that there is neither evil nor transgression in mine hand, and I have not sinned against thee, though thou huntest after my soul to take it. "The Lord judge between me and thee, and the Lord avenge me of thee: but mine hand shall not be upon thee." {415}{416} [Illustration] STREET OF JERUSALEM "The Joppa Gate" in the center. This is a characteristic scene in Jerusalem, the bazaars in the area outside, the camels and donkeys with their burdens, and the traffic going in and out of the city. "In an aperture of the western wall of Jerusalem hang the 'oaken valves' called the Beth-lehem or Joppa Gate. The area outside is one of the notable places of the city. Long before David coveted Zion there was a citadel there. When at last the son or Jesse ousted the Jebusites, and began to build, the site of the citadel became the northwest corner of the wall, defended by a tower much more imposing than the old one. The location of the gate, however, was not disturbed, for the reason, most likely, that the roads which met and merged in front of it could not well be transferred to another spot, while the area outside had become a recognized market place. In Solomon's day there was a great traffic at this locality, shared in by traders from Egypt and the rich dealers from Tyre and Sidon." --_Lew Wallace in "Ben-Hur_" [End illustration] {417} And it came to pass, when David had made an end of speaking these words unto Saul, that Saul said, "Is this thy voice, my son David?" And Saul lifted up his voice, and wept. And he said to David, "Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil. "And thou hast showed this day how that thou hast dealt well with me: forasmuch as when the Lord had delivered me into thine hand, thou killedst me not. "For if a man find his enemy, will he let him go well away? wherefore the Lord reward thee good for that thou hast done unto me this day. "And now, behold, I know well that thou shalt surely be king, and that the kingdom of Israel shall be established in thine hand. "Swear now therefore unto me by the Lord, that thou wilt not cut off my seed after me, and that thou wilt not destroy my name out of my father's house." And David swore unto Saul. And Saul went home; but David and his men went up to the stronghold. ONE OF DAVID'S ADVENTURES IN THE WILDERNESS. _How the Sheep Master of Maon Refused to Pay Tribute_. (While David was roaming about the country followed by a company of men as young and gallant as himself, much as Robin Hood roamed about the forests of England, he had many adventures, some of them chivalrous and some of which he was perhaps afterward, when he became king, just a little ashamed. This is the story of one of these adventures.) {418} There was a man in Maon whose possessions were in Carmel; and the man was very rich, and he had three thousand sheep, and a thousand goats: and he was shearing his sheep in Carmel. Now the name of the man was Nabal (the Fool); and the name of his wife Abigail: and the woman was of good understanding, and of a beautiful countenance: but the man was churlish and evil in his doings; and he was of the house of Caleb. And David heard in the wilderness that Nabal sheared his sheep. And David sent ten young men, and David said unto the young men, "Get you up to Carmel, and go to Nabal, and greet him in my name: and thus shall ye say, 'All hail! Peace be both unto thee, and peace be to thine house, and peace be unto all that thou hast. And now I have heard that thou hast shearers: thy shepherds have now been with us, and we did them no hurt, neither was there aught missing unto them, all the while they were in Carmel. Ask thy young men, and they will tell thee: wherefore let the young men find favor in thine eyes, for we come in a good day: give, I pray thee, whatsoever cometh to thine hand, unto thy servants, and to thy son David.'" And when David's young men came, they spoke to Nabal according to all those words in the name of David, and ceased. And Nabal answered David's servants, and said, "Who is David? and who is the son of Jesse? there are many servants nowadays that break away every man from his {419} master. Shall I then take my bread, and my water, and my flesh that I have killed for my shearers, and give it unto men of whom I know not whence they be?" So David's young men turned on their way, and went back, and came and told him according to all these words. And David said unto his men, "Gird ye on every man his sword." And they girded on every man his sword; and David also girded on his sword: and there went up after David about four hundred men; and two hundred remained in the camp. But one of the young men told Abigail, Nabal's wife, saying, "Behold, David sent messengers out of the wilderness to salute our master; and he flew upon them. But the men were very good unto us, and we were not hurt, neither missed we anything, as long as we were with them, when we were in the fields: they were a wall unto us both by night and by day, all the while we were with them keeping the sheep. Now therefore consider what thou wilt do; for evil is determined against our master, and against all his house: for he is such a worthless fellow that one cannot speak to him." Then Abigail made haste, and took two hundred loaves, and two bottles of wine, and five sheep ready dressed, and five measures of parched corn, and an hundred clusters of raisins, and two hundred cakes of figs, and laid them on asses. And she said unto her young men, "Go on before me; behold, I come after you." But she told not her husband Nabal. And it was so, {420} as she rode on her ass, and came down by the covert of the mountain, that, behold, David and his men came down against her; and she met them. Now David had said, "Surely in vain have I kept all that this fellow hath in the wilderness, so that nothing was missed of all that pertained unto him: and he hath returned me evil for good. God do so unto the enemies of David, and more also, if I leave of all that pertain to him by the morning light so much as one man child." And when Abigail saw David, she hasted, and lighted off her ass, and fell before David on her face, and bowed herself to the ground. And she fell at his feet, and said, "Upon me, my lord, upon me be the iniquity: and let thine handmaid, I pray thee, speak in thine ears, and hear thou the words of thine handmaid.' Let not my lord, I pray thee, regard this worthless fellow, even Nabal: for as his name is, so is he; Nabal [the Fool] is his name, and folly is with him: but I thine handmaid saw not the young men of my lord, whom thou didst send. "Now therefore, my lord, as the Lord liveth, and as thy soul liveth, seeing the Lord hath withholden thee from bloodguiltiness, and from avenging thyself with thine own hand, now therefore let thine enemies, and them that seek evil to my lord, be as Nabal. And now this present which thy servant hath brought unto my lord, let it be given unto the young men that follow my lord. "Forgive, I pray thee, the trespass of thine handmaid: for the Lord will certainly make my lord a sure house, because my lord fighteth the battles of the Lord; and evil shall not be found in thee all thy days. {421}{422} [Illustration] JERUSALEM, LOOKING UP THROUGH THE VALLEY OF HINNOM. It is said that continual fires were kept burning in the valley of Hinnom for the destruction of the refuse from the city. It was here, too, that the human sacrifices to the god Molech took place, where the victims were made "to pass through the fire." [End illustration] {423} And though man be risen up to pursue thee, and to seek thy soul, yet the soul of my lord shall be bound in the bundle of life with the Lord thy God; and the souls of thine enemies, them shall he sling out, as from the hollow of a sling. "And it shall come to pass, when the Lord shall have done to my lord according to all the good that he hath spoken concerning thee, and shall have appointed thee prince over Israel; that this shall be no grief unto thee, nor offense of heart unto my lord, either that thou hast shed blood causeless, or that my lord hath avenged himself: and when the Lord shall have dealt well with my lord, then remember thine handmaid." And David said to Abigail, "Blessed be the Lord, the God of Israel, which sent thee this day to meet me: and blessed be thy wisdom, and blessed be thou, which hast kept me this day from bloodguiltiness, and from avenging myself with mine own hand. For in very deed, as the Lord, the God of Israel, liveth, which hath withholden me from hurting thee, except thou hadst hasted and come to meet me, surely there had not been left unto Nabal by the morning light so much as one man child." So David received of her hand that which she had brought him: and he said unto her, "Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person." And Abigail came to Nabal; and, behold, he held a feast in his house, like the feast of a king; and Nabal's heart was merry within him, for he was very drunken: {424} wherefore she told him nothing, less or more, until the morning light. And it came to pass in the morning, when the wine was gone out of Nabal, that his wife told him these things, and his heart died within him, and he became as a stone. And it came to pass about ten days after, that the Lord smote Nabal, that he died. And when David heard that Nabal was dead, he said, "Blessed be the Lord, that hath pleaded the cause of my reproach from the hand of Nabal, and hath kept back his servant from evil: and the evil-doing of Nabal hath the Lord returned upon his own head." And David sent and spoke concerning Abigail, to take her to him to wife. And when the servants of David were come to Abigail to Carmel, they spoke unto her, saying, "David hath sent us unto thee, to take thee to him to wife." And she arose, and bowed herself with her face to the earth, and said, "Behold, thine handmaid is a servant to wash the feet of the servants of my lord." And Abigail hasted, and arose, and rode upon an ass, with five damsels of hers that followed her; and she went after the messengers of David, and became his wife. DAVID BECOMES KING. _The Lament for Saul and Jonathan. After Long Waiting the Throne is Gained_. (At last came that fatal battle with the Philistines in the hills and, when the sun set, Saul and his three sons lay dead upon the field.) And it came to pass after the death of Saul, on the {425} third day, that, behold, a man came out of the camp from Saul with his clothes rent, and earth upon his head: and when he came to David, he fell to the earth, and did obeisance. And David said to him, "From whence comest thou?" And he said unto him, "Out of the camp of Israel am I escaped." And David said to him, "How went the day? I pray thee, tell me." And he answered, "The people are fled from the battle, and many of the people also are fallen and dead; and Saul and Jonathan his son are dead also." And David said to the young man that told him, "How knowest thou that Saul and Jonathan his son are dead?" And the young man that told him said, "As I happened by chance upon Mount Gilboa, behold, Saul leaned upon his spear; and, lo, the chariots and the horsemen followed hard after him. And when he looked behind him, he saw me, and called unto me. And I answered, 'Here am I.' "And he said unto me, 'Who art thou?' "And I answered him, 'I am an Amalekite.' "And he said to me, 'Stand, I pray thee, beside me, and slay me, for anguish hath taken hold of me; because my life is yet whole in me.' So I stood beside him, and slew him, because I was sure that he could not live after he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm, and have brought them hither unto my lord." Then David took hold of his clothes, and rent them; {426} and likewise all the men that were with him: and they mourned, and wept, and fasted until even, for Saul, and for Jonathan his son, and for the people of the Lord, and for the house of Israel; because they were fallen by the sword. And David said to the young man that told him, "Whence art thou?" And he answered, "I am the son of a stranger, an Amalekite." And David said to him, "Why wast thou not afraid to put forth thine hand to destroy the Lord's anointed?" And David called one of the young men and said, "Go near, and fall upon him." And he smote him that he died. And David said to him, "Thy blood be upon thy head; for thy mouth hath testified against thee, saying, 'I have slain the Lord's anointed.'" And David lamented with this lamentation over Saul and over Jonathan his son: and he bade them teach the children of Judah the song of the bow. _The Song of the Bow_. Thy glory, O Israel, is slain upon thy high places! How are the mighty fallen! Tell it not in Gath, Publish it not in the streets of Ashkelon; Lest the daughters of the Philistines rejoice, Lest the daughters of our enemies triumph. Ye mountains of Gilboa, Let there be no dew nor rain upon you, neither fields of offerings: For there the shield of the mighty was vilely cast away, The shield of Saul, not anointed with oil. From the blood of the slain, from the fat of the mighty, The bow of Jonathan turned not back, And the sword of Saul returned not empty. Saul and Jonathan were lovely and pleasant in their lives, And in their death they were not divided: They were swifter than eagles, They were stronger than lions. Ye daughters of Israel, weep over Saul, Who clothed you in scarlet delicately, Who put ornaments of gold upon your apparel. How are the mighty fallen in the midst of the battle! Jonathan is slain upon thy high places. I am distressed for thee, my brother Jonathan: Very pleasant hast thou been unto me: Thy love to me was wonderful, Passing the love of women. How are the mighty fallen, And the weapons of war perished! {427}{428} [Illustration] "DAVID STREET" IN JERUSALEM From a picture taken by Prof. Lyon and used by his kind permission. This narrow, busy street in Jerusalem still bears the name of the great king who scaled the heights and took the citadel from the Jebusites so long ago [End illustration] {429} And they told David, saying, "The men of Jabesh-gilead were they that buried Saul." And David sent messengers unto the men of Jabesh-gilead, and said to them, "Blessed be ye of the Lord, that ye have showed this kindness to your lord, even to Saul, and have buried him. And now the Lord show kindness and truth unto you: and I also will requite you this kindness, because ye have done this thing. Now therefore let your hands be strong, and be ye valiant: for Saul your lord is dead, and also the house of Judah have anointed me king over them." Then came all the tribes of Israel to David unto Hebron, {430} and spoke, saying, "Behold, we are thy bone and thy flesh. In times past, when Saul was king over us, it was thou that didst lead out and bring in Israel: and the Lord said to thee, 'Thou shalt feed my people Israel, and thou shalt be prince over Israel.'" So all the elders of Israel came to the king to Hebron; and King David made a covenant with them in Hebron before the Lord: and they anointed David king over Israel. David was thirty years old when he began to reign, and he reigned forty years. AN EVIL DEED. _How a Brave Prophet Rebuked a King_. (David once did a very evil deed. He wished to have as his wife the wife of another man, named Uriah, a very brave soldier in the royal army. David caused this soldier to be placed in a very dangerous place in the battle, where he knew he would be killed. The prophet told the king a story to show him how wicked he was. Then the eyes of the king were opened to his sin, and he repented, but the child which had been born to him died.) And it came to pass in the morning, that David wrote a letter to Joab, and sent it by the hand of Uriah. And he wrote in the letter, saying, "Set ye Uriah in the forefront of the hottest battle, and retire ye from him, that he may be smitten, and die." And it came to pass, when Joab kept watch upon the city, that he assigned Uriah unto the place where he knew that valiant men were. And the men of the city went out, and fought with Joab: and there fell some of the people, even of the servants of David; and Uriah the {431} Hittite died also. Then Joab sent and told David all the things concerning the war; and he charged the messenger, saying, "When thou hast made an end of telling all the things concerning the war to the king, it shall be that, if the king's wrath arise, and he say unto thee, 'Wherefore went ye so nigh unto the city to fight? knew ye not that they would shoot from the wall? why went ye so near the wall?' then shalt thou say, 'Thy servant Uriah the Hittite is dead also.'" So the messenger went, and came and showed David all that Joab had sent him for. And the messenger said to David, "The men prevailed against us, and came out unto us into the field, and we were upon them even unto the entering of the gate. And the archers shot at thy servants from off the wall; and some of the king's servants are dead, and thy servant Uriah the Hittite is dead also." Then David said to the messenger, "Thus shalt thou say unto Joab, 'Let not this thing displease thee, for the sword devoureth one as well as another: make thy battle more strong against the city, and overthrow it': and encourage thou him." And when the wife of Uriah heard that Uriah her husband was dead, she made lamentation for her husband. And when the mourning was past, David sent and took her home to his house, and she became his wife, and a child was born to them. But the thing that David had done displeased the Lord. And the Lord sent Nathan to David. And he came {432} to him, and said to him, "There were two men in one city; the one rich, and the other poor. The rich man had exceeding many flocks and herds: but the poor man had nothing save one little ewe lamb, which he had bought and nourished up: and it grew up together with him, and with his children; it did eat of his own morsel of food, and drank of his own cup, and lay in his bosom, and was unto him as a daughter. And there came a traveler to the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that was come to him, but took the poor man's lamb, and dressed it for the man that was come to him." And David's anger was greatly kindled against the man; and he said to Nathan, "As the Lord liveth, the man that hath done this is worthy to die: and he shall restore the lamb fourfold, because he did this thing, and because he had no pity." And Nathan said to David,-- "Thou art the man!" "Thus saith the Lord, the God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul; and if that had been too little, I would have added unto thee such and such things. Wherefore hast thou despised the word of the Lord, to do that which is evil in his sight? thou hast smitten Uriah the Hittite with the sword, and hast taken his wife to be thy wife, and hast slain him with the sword of the children of Ammon. Now therefore, the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife." {433}{434} [Illustration] RUINS OF RABBATH AMMON An important city in Moab, taken by David. Used by special permission of the Palestine Exploration Fund. It was during the long siege of this city that Uriah the Hittite, whose wife David wished as his own, was killed. The army of Joab, David's general, encamped about the city and finally by the capture of the springs which supplied water to the people the strong walled place fell. Joab sent for David, so that he was on the ground when the last assault was made and the city was taken. Very rich spoil fell into the hands of the victors [End illustration] {435} And David said to Nathan, "I have sinned against the Lord." And Nathan said to David, "The Lord also hath put away thy sin; thou shalt not die. Howbeit, because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme, the child also that is born unto thee shall surely die." And Nathan departed to his house. And the child which had been born to David was very sick. David therefore besought God for the child; and David fasted, and went in, and lay all night upon the earth. And the elders of his house arose, and stood beside him, to raise him up from the earth: but he would not, neither did he eat with them. And it came to pass on the seventh day, that the child died, And the servants of David feared to tell him that the child was dead: for they said, "Behold, while the child was yet alive, we spoke unto him, and he hearkened not to our voice: what will he then do if we tell him that the child is dead?" But when David saw that his servants whispered together, David perceived that the child was dead: and David said to his servants, "Is the child dead?" And they said, "He is dead." Then David arose from the earth, and washed, and anointed himself, and changed his apparel; and he came into the house of the Lord, and worshiped: then he came to his own house; and when he required they set food {436} before him, and he ate. Then said his servants to him, "What thing is this that thou hast done? thou didst fast and weep for the child, while it was alive; but when the child was dead, thou didst rise and eat." And he said, "While the child was yet alive, I fasted and wept: for I said 'Who knoweth whether the Lord will not be gracious to me, that the child may live?' But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he shall not return to me." {437} CAVE OF ADULLAM David and his three captains bold Kept ambush once within a hold. It was in Adullam's cave, Nigh which no water they could have, Nor spring nor running brook was near To quench the thirst that parched them there. Then David, King of Israel, Straight bethought him of a well, Which stood beside the city gate At Bethlehem; where, before his state Of kingly dignity, he had Oft drunk his fill, a shepherd lad; But now his fierce Philistine foe Encamped before it he does know. Yet ne'er the less, with heat opprest, Those three bold captains he addrest; And wished that one to him would bring Some water from his native spring. His valiant captains instantly To execute his will did fly. The mighty three the ranks broke through Of armed foes, and water drew For David, their beloved king, At his own sweet native spring. Back through their armed foes they haste, With the hard-earned treasure graced. But when the good king David found What they had done, he on the ground The water poured. "Because," said he, "That it was at the jeopardy Of your three lives this thing ye did, That I should drink it, God forbid." --_Charles Lamb_. {438} A KNIGHTLY DEED. _David and His Three Brave Captains. How They Brought the Water for Which He Longed and How He Would Not Drink It_. There were three valiant captains in David's army. These three went down, and came to David in the harvest time to the cave of Adullam; and the troop of the Philistines were encamped in the valley of Rephaim. And David was then in the stronghold, and the garrison of the Philistines was then in Beth-lehem. And David longed, and said, "Oh that one would give me water to drink of the well of Beth-lehem, which is by the gate!" And the three mighty men broke through the host of the Philistines, and drew water out of the well of Bethlehem, that was by the gate, and took it, and brought it to David: but he would not drink thereof, but poured it out to the Lord. And he said, "Be it far from me, O Lord, that I should do this: shall I drink the blood of the men that went in jeopardy of their lives?" therefore he would not drink it. These things did the three mighty men. HOW DAVID BOUGHT A THRESHING-FLOOR FOR AN ALTAR. "_Neither Will I Offer Burnt Offerings Unto the Lord My God of That Which Cost Me Nothing_." And David said unto the Lord, "I have sinned greatly in that I have done: but now, O Lord, put away, I beseech thee, the iniquity of thy servant; for I have done very foolishly." {439}{440} [Illustration] A PALESTINE THRESHING FLOOR, WITH CATTLE TREADING OUT THE GRAIN From a photograph belonging to Dr. W. J. Moulton and used by his kind permission. This was the method, still in use, whereby during all the times of the Bible the farmer in Palestine threshed out his grain. It was then thrown up by forks and the wind blew away the chaff. A level place for a threshing floor was much prized. It was such a floor that David bought of Araunah as a suitable place to build an altar. [End illustration] {441} And when David rose up in the morning, the word of the Lord came to the prophet Gad, David's seer, saying, "Go and speak to David, 'Thus saith the Lord: I offer thee three things; choose thee one of them, that I may do it unto thee.'" So Gad came to David, and told him, and said unto him, "Shall seven years of famine come unto thee in thy land? or wilt thou flee three months before thy foes while they pursue thee? or shall there be three days' pestilence in thy land? now advise thee, and consider what answer I shall return to him that sent me." And David said unto Gad, "I am in a great strait: let us fall now into the hand of the Lord; for his mercies are great: and let me not fall into the hand of man." So the Lord sent a pestilence upon Israel from the morning even to the time appointed: and there died of the people from Dan even to Beer-sheba seventy thousand men. And when the angel stretched out his hand toward Jerusalem to destroy it, the Lord repented him of the evil, and said to the angel that destroyed the people, "It is enough; now stay thine hand." And the angel of the Lord was by the threshing-floor of Araunah the Jebusite. And David spoke unto the Lord when he saw the angel that smote the people, and said, "Lo, I have sinned, and I have done perversely: but these sheep, my people, what have they done? let thine hand, I pray thee, be against me, and against my father's house." {442} And Gad came that day to David, and said unto him, "Go up, rear an altar unto the Lord in the threshing-floor of Araunah the Jebusite." And David went up according to the saying of Gad, as the Lord commanded. And Araunah looked forth, and saw the king and his servants coming on toward him: and Araunah went out, and bowed himself before the king with his face to the ground. And Araunah said, "Wherefore is my lord the king come to his servant?" And David said, "To buy the threshing-floor of thee, to build an altar unto the Lord, that the plague may be stayed from the people." And Araunah said unto David, "Let my lord the king take and offer up what seemeth good unto him: behold, the oxen for the burnt offering, and the threshing instruments and the furniture of the oxen for the wood: all this, O king, doth Araunah give unto the king." And Araunah said unto the king, "The Lord thy God accept thee." And the king said unto Araunah, "Nay; but I will verily buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God which cost me nothing." So David bought the threshing-floor and the oxen for fifty shekels of silver. And David built there an altar unto the Lord, and offered burnt offerings and peace offerings. So the Lord was intreated for the land, and the plague was stayed from Israel. {443} THE REBELLION OF ABSALOM. _How an Evil Son Met His Fate in the Branches of an Oak_. (David had much trouble and many wars during his reign, but the rebellion of his own son Absalom brought more grief to him than anything else. For a time the rebellion was successful, and David was driven from his own palace. Then the tide turned and Absalom was defeated and slain in a great battle. The strange way in which Absalom met his death, and how David mourned for his son, are told in the following story.) And David numbered the people that were with him, and set captains of thousands and captains of hundreds over them. And David sent forth the people, a third part under the hand of Joab, and a third part under the hand of Abishai the son of Zeruiah, Joab's brother, and a third part under the hand of Ittai the Gittite. And the king said to the people, "I will surely go forth with you myself also." But the people said, "Thou shalt not go forth: for if we flee away, they will not care for us; neither if half of us die, will they care for us: but thou art worth ten thousand of us: therefore now it is better that thou be ready to succor us out of the city." And the king said to them, "What seemeth to you best I will do." And the king stood by the gate side, and all the people went out by hundreds and by thousands. And the king commanded Joab and Abishai and Ittai, saying, "Deal gently for my sake with the young man, even with Absalom." {444} And all the people heard when the king gave all the captains charge concerning Absalom. So the people went out into the field against Israel: and the battle was in the forest of Ephraim. And the people of Israel were smitten there before the servants of David, and there was a great slaughter there that day of twenty thousand men. For the battle was there spread over the face of all the country: and the forest devoured more people that day than the sword devoured. And Absalom chanced to meet the servants of David. And Absalom rode upon his mule, and the mule went under the thick boughs of a great oak, and his head caught hold of the oak, and he was taken up between the heaven and the earth; and the mule that was under him went on. And a certain man saw it and told Joab, and said, "Behold, I saw Absalom hanging in an oak." And Joab said to the man that told him, "And, behold, thou sawest it, and why didst thou not smite him there to the ground? and I would have given thee ten pieces of silver and a girdle." And the man said to Joab, "Though I should receive a thousand pieces of silver in mine hand, yet would I not put forth mine hand against the king's son: for in our hearing the king charged thee and Abishai and Ittai, saying, 'Beware that none touch the young man Absalom.' Otherwise if I had dealt falsely against his life (and there is no matter hid from the king), then thou thyself wouldest have stood aloof." {445}{446} [Illustration] JERUSALEM, FROM THE WELL OF EN-ROGEL "Leaving Jerusalem by St. Stephen's Gate and walking down the valley of Jehoshaphat, by the dry bed of the Kidron, you meet at length the deep rugged valley of Hinnom, skirting the city in a semi-circular form on the southern and western sides. At the junction of these two valleys stands a low, vaulted stone building--this is the well of En-Rogel." [End illustration] {447} Then said Joab, "I may not tarry thus with thee." And he took three darts in his hand, and thrust them through the heart of Absalom, while he was yet alive in the midst of the oak. And ten young men that bore Joab's armor came up and smote Absalom, and slew him. And Joab blew the trumpet, and the people returned from pursuing after Israel: for Joab held back the people. And they took Absalom and cast him into the great pit in the forest, and raised over him a very great heap of stones: and all Israel fled everyone to his tent. Then said Ahimaaz the son of Zadok, "Let me now run, and bear the king tidings, how that the Lord hath avenged him of his enemies." And Joab said to him, "Thou shalt not be the bearer of tidings this day, but thou shalt bear tidings another day: but this day thou shalt bear no tidings, because the king's son is dead." Then said Joab to the Cushite, "Go tell the king what thou hast seen." And the Cushite bowed himself unto Joab, and ran. Then said Ahimaaz the son of Zadok yet again to Joab, "But come what may, let me, I pray thee, also run after the Cushite." And Joab said, "Wherefore wilt thou run, my son, seeing that thou wilt have no reward for the tidings?" "But come what may," said he, "I will run." And he said unto him, "Run." Then Ahimaaz ran by the way of the Plain, and outran the Cushite. Now David sat between the two gates: and the watchman went up to the roof of the gate unto the wall, and {448} lifted up his eyes, and looked, and, behold, a man running alone. And the watchman cried, and told the king. And the king said, "If he be alone, there is tidings in his mouth." And he came apace, and drew near. And the watchman saw another man running: and the watchman called unto the porter, and said, "Behold, another man running alone." And the king said, "He also bringeth tidings." And the watchman said, "I think the running of the foremost is like the running of Ahimaaz the son of Zadok." And the king said, "He is a good man, and cometh with good tidings." And Ahimaaz called, and said unto the king, "All is well." And he bowed himself before the king with his face to the earth, and said, "Blessed be the Lord thy God, who hath delivered up the men that lifted up their hand against my lord the king." And the king said, "Is it well with the young man Absalom?" And Ahimaaz answered, "When Joab sent the king's servant, even me thy servant, I saw a great tumult, but I knew not what it was." And the king said, "Turn aside, and stand here." And he turned aside, and stood still. And, behold, the Cushite came; and the Cushite said, "Tidings for my lord the king: for the Lord hath avenged thee this day of all them that rose up against thee." {449}{450} [Illustration] ANCIENT TOMBS NEAR JERUSALEM. From a photograph belonging to Dr. W. J. Moulton and used by his kind permission. Many of the kings of Judah were buried in these rock tombs. "Every family who could afford it had their tomb hewn out of the rock, with niches for the reception of many bodies." [End illustration] {451} And the king said unto the Cushite, "Is it well with the young man Absalom?" And the Cushite answered, "The enemies of my lord the king, and all that rise up against thee to do thee hurt, be as that young man is." And the king was much moved, and went up to the chamber over the gate, and wept: and as he went, thus he said, "O my son Absalom, my son, my son Absalom! would God I had died for thee, O Absalom, my son, my son!" THE PASSING OF DAVID. "_I Go the Way of All the Earth_." Now the days of David drew nigh that he should die; and he charged Solomon his son, saying, "I go the way of all the earth: be thou strong therefore, and show thyself a man; and keep the charge of the Lord thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, according to that which is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself: that the Lord may establish his word which he spoke concerning me, saying, 'If thy children take heed to their way, to walk before me in truth with all their heart and with all their soul, there shall not fail thee a man on the throne of Israel.'" And David died, and his son Solomon reigned in his stead. {452} SOLOMON _The Story of the Wisest and Greatest King Israel Ever Had_. (After some opposition on the part of the other sons of David, Solomon was established on the throne.) THE DREAM OF SOLOMON. _He Makes a Wise Choice_. And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar. In Gibeon the Lord appeared to Solomon in a dream by night: and God said, "Ask what I shall give thee." And Solomon said, "Thou hast showed unto thy servant David my father great kindness, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day. And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child; I know not how to go out or come in. And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude. Give thy servant therefore an understanding heart to judge thy people, that I may discern between good and evil; for who is able to judge this thy great people?" {453}{454} [Illustration] A CEDAR OF LEBANON From a photograph belonging to the Public Library of Springfield, Mass., and used by special permission. This is the largest of the "Cedars of Lebanon" now standing. It measures forty feet in circumference near the roots. These great trees grow in abundance upon the Lebanon range, and cedar wood was very much used in Bible times. Solomon's temple had beams of cedar, David's palace was built of it, and one of Solomon's palaces was called the house of the forest of Lebanon. [End illustration] {455} And the speech pleased the Lord, that Solomon had asked this thing. And God said unto him, "Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment; behold, I have done according to thy word: lo, I have given thee a wise and an understanding heart; so that there hath been none like thee before thee, neither after thee shall any arise like unto thee. And I have also given thee that which thou hast not asked, both riches and honor, so that there shall not be any among the kings like to thee, all thy days. And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days." And Solomon awoke, and, behold, it was a dream: and he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants. LORD OF THE LANDS. _The Prosperity and the Wisdom of Solomon_. And Solomon ruled over all the kingdoms from the River Euphrates to the land of the Philistines, and to the border of Egypt: they brought presents, and served Solomon all the days of his life. And Solomon's provision for one day was thirty measures of fine flour, and threescore {456} measures of meal; ten fat oxen, and twenty oxen out of the pastures, and an hundred sheep, beside harts, and gazelles, and roebucks, and fatted fowl. For he had dominion over all the region on this side the River Euphrates, from Tiphsah even to Gaza, over all the kings on this side the River Euphrates: and he had peace on all sides round about him. And Judah and Israel dwelt safely, every man under his vine and under his fig tree, from Dan even to Beer-sheba, all the days of Solomon. And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen. And those officers provided victual for King Solomon, and for all that came unto King Solomon's table, every man in his month: they let nothing be lacking. Barley also and straw for the horses and swift steeds brought they to the place where the officers were, every man according to his charge. And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore. And Solomon's wisdom excelled the wisdom of all the children of the east, and all the wisdom of Egypt. For he was wiser than all men; and his fame was in all the nations round about. And he spoke three thousand proverbs: and his songs were a thousand and five. And he spoke of trees, from the cedar that is in Lebanon even unto the hyssop that springeth out of the wall: he spoke also of beasts, and of fowl, and of creeping things, and of fishes. And there came of all peoples to hear the {457} wisdom of Solomon, from all kings of the earth, which had heard of his wisdom. THE TREATY WITH KING HIRAM. _Cedars of Lebanon and Stones from the Quarries for the Temple_. And Hiram king of Tyre sent his servants to Solomon; for he had heard that they had anointed him king instead of his father: for Hiram was ever a lover of David. And Solomon sent to Hiram, saying, "Thou knowest how David my father could not build an house for the name of the Lord his God for the wars which were about him on every side, until the Lord put his enemies under his feet. But now the Lord my God hath given me rest on every side; there is neither adversary, nor evil happening. And, behold, I purpose to build an house for the name of the Lord my God, as the Lord spoke to David my father, saying, 'Thy son, whom I will set upon thy throne in thy room, he shall build the house for my name.' Now therefore command thou that they hew me cedar trees out of Lebanon; and my servants shall be with thy servants; and I will give thee hire for thy servants according to all that thou shalt say: for thou knowest that there is not among us any that has skill to hew timber like unto the Zidonians." And it came to pass, when Hiram heard the words of Solomon, that he rejoiced greatly, and said, "Blessed be the Lord this day, who hath given unto David a wise son over this great people." {458} And Hiram sent to Solomon, saying, "I have heard the message which thou hast sent to me: I will do all thy desire concerning timber of cedar, and concerning timber of fir. My servants shall bring them down from Lebanon to the sea: and I will make them into rafts to go by sea to the place that thou shalt appoint me, and will cause them to be broken up there, and thou shalt receive them: and thou shalt accomplish my desire, in giving food for my household." So Hiram gave Solomon timber of cedar and timber of fir according to all his desire. And Solomon gave Hiram twenty thousand measures of wheat for food to his household, and twenty measures of pure oil: thus gave Solomon to Hiram year by year. And the Lord gave Solomon wisdom, as he promised him; and there was peace between Hiram and Solomon; and they two made a league together. And King Solomon raised a levy out of all Israel; and the levy was thirty thousand men. And he sent them to Lebanon, ten thousand a month by turns: a month they were in Lebanon, and two months at home: and Adoniram was over the levy. And Solomon had three score and ten thousand that bore burdens, and fourscore thousand that were hewers in the mountains; besides Solomon's chief officers that were over the work, three thousand and three hundred, which were overseers of the people that wrought in the work. And the king commanded, and they hewed out great stones, costly stones, to lay the foundation of the house with wrought stone. And Solomon's builders and Hiram's builders did fashion them, and prepared the timber and the stones to build the house. {459}{460} [Illustration] THE LEBANON RANGE AND A GROVE OF CEDARS. The grand mountain range called Lebanon, "white," from the snow which lies for seven months on its summits, is very often mentioned in the Old Testament. The highest summits are from five thousand five hundred to seven thousand feet. [End illustration] {461} SOLOMON'S TEMPLE. _The House of the Lord Is Built_. Then Solomon began to build the house of the Lord at Jerusalem in Mount Moriah, where the Lord appeared to David his father, which he made ready in the place that David had appointed, in the threshing-floor of Araunah the Jebusite. And he began to build in the second day of the second month, in the fourth year of his reign. Now these are the foundations which Solomon laid for the building of the house of God. The length by cubits after the first measure was threescore cubits, and the breadth twenty cubits. And the porch that was before the house, the length of it, according to the breadth of the house, was twenty cubits, and the height an hundred and twenty: and he overlaid it within with pure gold. And the greater house he ceiled with fir tree, which he overlaid with fine gold, and wrought thereon palm trees and chains. And he adorned the house with precious stones for beauty: and the gold was gold of Parvaim. He overlaid also the house, the beams, the thresholds, and the walls thereof, and the doors thereof, with gold; and graved cherubim on the walls. And he made the most holy house; the length thereof, according to the breadth of the house, was twenty cubits, and the breadth thereof twenty cubits: and he overlaid it {462} with fine gold, amounting to six hundred talents. And the weight of the nails was fifty shekels of gold. And he overlaid the upper chambers with gold. And in the most holy house he made two cherubim of image work; and they overlaid them with gold. And the wings of the cherubim were twenty cubits long: the wing of the one cherub was five cubits, reaching to the wall of the house; and the other wing was likewise five cubits, reaching to the wing of the other cherub. And the wing of the other cherub was five cubits, reaching to the wall of the house: and the other wing was five cubits also, joining to the wing of the other cherub. The wings of these cherubim spread themselves forth twenty cubits: and they stood on their feet, and their faces were toward the house. And he made the veil of blue, and purple, and crimson, and fine linen, and wrought cherubim thereon. Also he made before the house two pillars of thirty and five cubits high, and the capital that was on the top of each of them was five cubits. And he made chains in the oracle, and put them on the tops of the pillars; and he made an hundred pomegranates, and put them on the chains. And he set up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz. Moreover he made an altar of brass, twenty cubits the length thereof, and twenty cubits the breadth thereof, and ten cubits the height thereof. Also he made the molten sea of ten cubits from brim to brim, round in compass, and the height thereof was five cubits; and a line of thirty cubits compassed it round about. {463}{464} [Illustration] THE MOSQUE OF OMAR AND THE ANCIENT TEMPLE AREA In the background is the Mosque of El Akoa and beyond are the Judaean hills, to the south and southeast Used by special permission of the Detroit Photograph Company. The Mohammedan Mosque of Omar now stands upon the old temple area. It is a handsome octagonal building, standing on a platform near the center of the area, from which it is elevated by several steps. It is said to have been built in 636 by the Caliph Omar. In 1099, when the Crusaders captured Jerusalem, ten thousand Arabs were massacred in this enclosure. In 1187 the Moslems, under Saladin, again took the city, and the mosque has been one of their most sacred places ever since. [End illustration] {465} And under it were the images of oxen, which did compass it round about, for ten cubits, compassing the sea round about. The oxen were in two rows, cast when it was cast. It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set upon them above, and all their hinder parts were inward. And it was an handbreadth thick; and the brim thereof was wrought like the brim of a cup, like the flower of a lily: it received and held three thousand baths. He made also ten lavers, and put five on the right hand, and five on the left, to wash in them; such things as belonged to the burnt offering they washed in them: but the sea was for the priests to wash in. And he made the ten candlesticks of gold according to the ordinance concerning them; and he set them in the temple, five on the right hand, and five on the left. He made also ten tables, and placed them in the temple, five on the right side, and five on the left. And he made an hundred basins of gold. Furthermore he made the court of the priests, and the great court, and doors for the court, and overlaid the doors of them with brass. And he set the sea on the right side of the house eastward, toward the south. And King Solomon made the two pillars, and the bowls, and the two capitals which were on the top of the pillars; and the two networks to cover the two bowls of the capitals {466} that were on the top of the pillars; and the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were upon the pillars. He made also the bases, and the lavers made he upon the bases; one sea, and the twelve oxen under it. The pots also, and the shovels, and the flesh-hooks, and all the vessels thereof, did King Solomon make for the house of the Lord of bright brass. In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zeredah. Thus Solomon made all these vessels in great abundance: for the weight of the brass could not be found out. And Solomon made all the vessels that were in the house of God, the golden altar also, and the tables whereon was the showbread; and the candlesticks with their lamps, that they should burn according to the ordinance before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold, and that perfect gold; and the snuffers, and the basins, and the spoons, and the firepans, of pure gold: and as for the entry of the house, the inner doors thereof for the most holy place, and the doors of the house, to wit, of the temple, were of gold. Thus all the work that Solomon wrought for the house of the Lord was finished. And Solomon brought in the things that David his father had dedicated; even the silver, and the gold, and all the vessels, and put them in the treasuries of the house of God. {467}{468} [Illustration] INTERIOR OF THE MOSQUE OF OMAR Used by special permission of the Detroit Photograph Company. The center of the mosque is occupied by the top of the natural rock, shown in the foreground. It is possible that the great altar of Solomon's temple was at this place. [End illustration] {469} SOLOMON'S PALACE. _Costly and Beautiful_. And Solomon was building his own house thirteen years, and he finished all his house. For he built the house of the forest of Lebanon; the length thereof was an hundred cubits, and the breadth thereof fifty cubits, and the height thereof thirty cubits, upon four rows of cedar pillars, with cedar beams upon the pillars. And it was covered with cedar above over the forty and five beams, that were upon the pillars; fifteen in a row. And there were three rows of latticed windows. And he made the porch of pillars; the length thereof was fifty cubits, and the breadth thereof thirty cubits; and a porch before them; and pillars and thick beams before them. And he made the porch of the throne where he was to judge, even the porch of judgment: and it was covered with cedar from floor to floor. And his house where he was to dwell, the other court within the porch, was of the like work. He made also an house for Pharaoh's daughter (whom Solomon had taken to wife), like unto this porch. All these were of costly stones, even of hewn stone, according to measure, sawed with saws, within and without, even from the foundation unto the coping, and so on the outside unto the great court. And the foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits. And above were costly stones, even hewn stone, according to measure, and cedar wood. And the great court round about had three rows of hewn stone, {470} and a row of cedar beams; like the inner court of the house of the Lord, and the porch of the house. THE DEDICATION OF THE TEMPLE. _The Great Assembly and Sacrifice_. Then Solomon assembled the elders of Israel, and all the heads of the tribes, the princes of the fathers' houses of the children of Israel, unto King Solomon in Jerusalem, to bring up the ark of the covenant of the Lord out of the city of David, which is Zion. And they brought up the ark of the Lord, and the tent of meeting, and all the holy vessels that were in the Tent. And King Solomon and all the congregation of Israel, that were assembled unto him, were with him before the ark, sacrificing sheep and oxen, that could not be told nor numbered for multitude. And the priests brought in the ark of the covenant of the Lord unto its place, into the oracle of the house, to the most holy place. There was nothing in the ark save the two tables of stone which Moses put there at Horeb, when the Lord made a covenant with the children of Israel, when they came out of the land of Egypt. And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the Lord, so that the priests could not stand to minister by reason of the cloud: for the glory of the Lord filled the house of the Lord. Then spoke Solomon, "The Lord hath said that he would dwell in the thick darkness. I have surely built thee an house of habitation, a place for thee to dwell in for ever." {471} And the king turned his face about, and blessed all the congregation of Israel: and all the congregation of Israel stood. And he said, "Blessed be the Lord, the God of Israel, which spoke with his mouth unto David my father, and hath with his hand fulfilled it, saying, 'Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, that my name might be there; but I chose David to be over my people Israel.' Now it was in the heart of David my father to build an house for the name of the Lord, the God of Israel. But the Lord said unto David my father, 'Whereas it was in thine heart to build an house for my name, thou didst well that it was in thine heart: nevertheless thou shalt not build the house; but thy son, he shall build the house for my name.' And the Lord hath established his word that he spoke; for I am risen up in the place of David my father, and sit on the throne of Israel, as the Lord promised, and have built the house for the name of the Lord, the God of Israel. And there have I set a place for the ark, wherein is the covenant of the Lord, which he made with our fathers, when he brought them out of the land of Egypt." _The Prayer of the King_. And Solomon stood before the altar of the Lord in the presence of all the congregation of Israel, and spread forth his hands toward heaven: and he said, "O Lord, the God of Israel, there is no God like thee, in heaven above, or on earth beneath; who keepest covenant and mercy with {472} thy servants, that walk before thee with all their heart: who hast kept with thy servant David my father that which thou didst promise him: yea, thou hast spoken with thy mouth, and hast fulfilled it with thine hand, as it is this day. "Now therefore, O Lord, the God of Israel, keep with thy servant David my father that which thou hast promised him, saying, 'There shall not fail thee a man in my sight to sit on the throne of Israel; if only thy children take heed to their way, to walk before me as thou hast walked before me.' Now therefore, O God of Israel, let thy word, I pray thee, be verified, which thou hast spoken unto thy servant David my father. But will God in very deed dwell on the earth? behold, heaven and the heaven of heavens cannot contain thee; how much less this house that I have builded! "Yet have thou respect unto the prayer of thy servant, and to his supplication, O Lord my God, to hearken unto the cry and to the prayer which thy servant prayeth before thee this day: that thine eyes may be open toward this house night and day, even toward the place whereof thou hast said, 'My name shall be there': to hearken unto the prayer which thy servant shall pray toward this place. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray toward this place: yea, hear thou in heaven thy dwelling place; and when thou hearest, forgive. {473}{474} [Illustration] JERUSALEM, FROM THE MOUNT OF OLIVES From an old photograph in the possession of the Springfield Public Library and used by kind permission. The view of Jerusalem from the Mount of Olives in the days of the city's glory, was one of splendor. Of this view in the time of Christ a writer says, referring especially to the temple, "In the setting even more than the rising sun, must the vast proportions, the symmetry, and the sparkling sheen of this mass of snowy marble and gold have stood out gloriously." [End illustration] {475} "If a man sin against his neighbor, and an oath be laid upon him to cause him to swear, and he come and swear before thine altar in this house: then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his own head; and justifying the righteous, to give him according to his righteousness. "When thy people Israel be smitten down before the enemy, because they have sinned against thee; if they turn again to thee, and confess thy name, and pray and make supplication unto thee in this house: then hear thou in heaven, and forgive the sin of thy people Israel, and bring them again unto the land which thou gavest unto their fathers. When heaven is shut up, and there is no rain, because they have sinned against thee; if they pray toward this place, and confess thy name, and turn from their sin, when thou dost afflict them: then hear thou in heaven, and forgive the sin of thy servants, and of thy people Israel, when thou teachest them the good way wherein they should walk; and send rain upon thy land, which thou hast given to thy people for an inheritance. "If there be in the land famine, if there be pestilence, if there be blasting or mildew, locust or caterpillar; if their enemy besiege them in the land of their cities; whatsoever plague, whatsoever sickness there be; what prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, and spread forth his hands toward this house: then hear thou in heaven thy dwelling place, and forgive, and do, and render unto every man according to all his ways, whose heart thou knowest (for thou, even thou only, knowest the hearts of all the children of men); {476} that they may fear thee all the days that they live in the land which thou gavest unto our fathers. "Moreover concerning the stranger, that is not of thy people Israel, when he shall come out of a far country for thy name's sake (for they shall hear of thy great name, and of thy mighty hand, and of thy stretched out arm); when he shall come and pray toward this house: hear thou in heaven thy dwelling place, and do according to all that the stranger calleth to thee for; that all the peoples of the earth may know thy name, to fear thee, as doth thy people Israel, and that they may know that this house which I have built is called by thy name. "If thy people go out to battle against their enemy, by whatsoever way thou shalt send them, and they pray unto the Lord toward the city which thou hast chosen, and toward the house which I have built for thy name: then hear thou in heaven their prayer and their supplication, and maintain their cause. "If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to the enemy, so that they carry them away captive unto the land of the enemy, far off or near; yet if they shall bethink themselves in the land whither they are carried captive, and turn again, and make supplication unto thee in the land of them that carried them captive, saying, 'We have sinned, and have done perversely, we have dealt wickedly'; if they return unto thee with all their heart and with all their soul in the land of their enemies, which carried them captive, and pray unto thee toward their land, which thou {477} gavest unto their fathers, the city which thou hast chosen, and the house which I have built for thy name: then hear thou their prayer and their supplication in heaven thy dwelling place, and maintain their cause; and forgive thy people which have sinned against thee, and all their transgressions wherein they have transgressed against thee; and give them compassion before those who carried them captive, that they may have compassion on them: for they be thy people, and thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron: that thine eyes may be open to the supplication of thy servant, and unto the supplication of thy people Israel, to hearken unto them whensoever they cry unto thee. For thou didst separate them from among all the peoples of the earth, to be thine inheritance, as thou hast spoken by Moses thy servant, when thou broughtest our fathers out of Egypt, O Lord God." And it was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from before the altar of the Lord, from kneeling on his knees with his hands spread forth toward heaven. And he stood, and blessed all the congregation of Israel with a loud voice, saying, "Blessed be the Lord, that hath given rest unto his people Israel, according to all that he promised: there hath not failed one word of all his good promise, which he promised by Moses his servant. The Lord our God be with us, as he was with our fathers: let him not leave us nor forsake us: that he may incline our hearts unto him, to walk in all his ways, and keep his {478} commandments, and his statutes, and his judgments, which he commanded our fathers. And let these my words, wherewith I have made supplication before the Lord, be nigh unto the Lord our God day and night, that he maintain the cause of his servant, and the cause of his people Israel, as every day shall require: that all the peoples of the earth may know that the Lord, he is God; there is none else. Let your heart therefore be perfect with the Lord our God, to walk in his statutes, and to keep his commandments, as at this day." And the king, and all Israel with him, offered sacrifice before the Lord. And Solomon offered for the sacrifice of peace offerings, which he offered unto the Lord, two and twenty thousand oxen, and an hundred and twenty thousand sheep. So the king and all the children of Israel dedicated the house of the Lord. A ROYAL PILGRIMAGE. _The Visit of the Queen of Sheba_. And when the queen of Sheba heard of the fame of Solomon concerning the name of the Lord, she came to prove him with hard questions. And she came to Jerusalem with a very great caravan, with camels that bore spices, and very much gold, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. And Solomon told her all her questions: there was not anything hid from the king which he told her not. And when the queen of Sheba had seen all the wisdom of Solomon, and the house that he had built, and the meat of his table and the seating of his servants, and the attendance of his ministers, and their apparel, and his cupbearers, and his ascent by which he went up unto the house of the Lord; there was no more spirit in her. {479}{480} [Illustration] JERUSALEM, FROM THE CITADEL, LOOKING TOWARD THE MOUNT OF OLIVES. From a picture in the possession of the Forbes Library and used by kind permission. This view reverses the position of the spectator in the previous picture Looking from the citadel, the slope of the Mount of Olives rises in the east. [End illustration] {481} And she said to the king, "It was a true report that I heard in mine own land of thine acts, and of thy wisdom. Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men, happy are these thy servants, which stand continually before thee, and that hear thy wisdom. Blessed be the Lord thy God, which delighted in thee, to set thee on the throne of Israel: because the Lord loved Israel for ever, therefore made he thee king, to do judgment and justice." And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones: there came no more such abundance of spices as these which the queen of Sheba gave to King Solomon. And King Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which Solomon gave her of his royal bounty. So she turned, and went to her own land, she and her servants. THE GREATNESS OF SOLOMON'S EMPIRE. _Gold and Ivory Brought by Ship and Caravan_. (For forty years Solomon reigned in Jerusalem, and during nearly all this time the land was peaceful and prosperous. The empire of Solomon was greater in extent than the territory {482} ruled over by any king which came after him. At last the great king died and was buried in Jerusalem, the city which his father had made the capital.) And King Solomon made a navy of ships in Ezion-geber, which is beside Elath, at the head of the Red Sea, in the land of Edom. And Hiram sent in the navy his servants, sailors that had knowledge of the sea, with the servants of Solomon. And they came to Ophir, and fetched from thence gold, four hundred and twenty talents, and brought it to King Solomon. And the navy also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug trees and precious stones. And the king made of the almug trees pillars for the house of the Lord, and for the king's house, harps also and psalteries for the singers: there came no such almug trees, nor were seen, unto this day. Now the weight of gold that came to Solomon in one year was six hundred threescore and six talents of gold, beside that which the traders brought, and the traffic of the merchants, and of all the kings of the mingled people, and of the governors of the country. And King Solomon made two hundred bucklers of beaten gold: six hundred shekels of gold went to one buckler. And he made three hundred shields of beaten gold; three pounds of gold went to one shield: and the king put them in the house of the forest of Lebanon. Moreover the king made a great throne of ivory, and overlaid it with the finest gold. There were six steps to the throne, and the top of the throne was round behind: {483} and there were arms on either side of the seat, and two lions standing beside the arms. And twelve lions stood there on the one side and on the other upon the six steps: there was not the like made in any kingdom. And all King Solomon's drinking vessels were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: none were of silver; it was nothing accounted of in the days of Solomon. For the king had at sea a navy of Tarshish with the navy of Hiram: once every three years came the navy of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks. So King Solomon exceeded all the kings of the earth in riches and in wisdom. And all the earth sought the presence of Solomon, to hear his wisdom, which God had put in his heart. And they brought every man his present, vessels of silver, and vessels of gold, and raiment, and armor, and spices, horses, and mules, a rate year by year. And Solomon gathered together chariots and horsemen: and he had a thousand and four hundred chariots, and twelve thousand horsemen, which he bestowed in the chariot cities, and with the king at Jerusalem. And the king made silver to be in Jerusalem as stones, and cedars made he to be as the sycamore trees that are in the lowland, for abundance. {484} {485} NOTES {486} {487} NOTES. ABRAHAM. HIS JOURNEYS. _Ur of the Chaldees_ was an ancient city on the great plain of Babylon. _Haran_. A city lying far to the north of Ur, northeast of Palestine, on the road from the east to the Mediterranean coast. _Canaan, Palestine, the Land of Israel_, are all names which have been used at different times for the same country. Canaan is the oldest Biblical name. It means "the lowlands" near the Mediterranean, but was used for the whole country. _Shechem_. A city in the middle of Canaan, in a valley between two mountains, Ebal and Gerizim. _Oak of Mamre_. The name suggests an oak that was connected with a sacred place. Its exact site is not known, but it must be somewhere near Hebron. _Beth-el_ was a sacred place, in later times very important. It is on the great road north and south, about twelve miles north of Jerusalem. _Ai_ was about two miles east, in the head of a valley which falls rapidly toward the Jordan. _The South_ was used as the name of the country to the south of Canaan, as we use "the South" and "the West" to mean sections of our own country. DIVISION OF THE LAND. _Plain of the Jordan_. The river Jordan runs through a deep valley, which broadens out in its southern part into a plain. It was warm, rich and fertile. Here were situated the cities of Sodom and Gomorrah. _Zoar_. One of the cities of the Plain of the Jordan, perhaps on higher ground than the others. {488} _Hebron_, near which the oaks of Mamre were, lies about twenty miles south of Jerusalem. It was from very early time regarded as a sacred city. It is still a town of considerable size. THE FIGHT OF THE FIVE KINGS. _The five kings_ were from Babylonia and the mountain country of Elam beyond Babylonia. As the story stands, the king of Elam had conquered Babylonia and the land of Canaan. After a time, part of the land of Canaan revolted, and he came, with his Babylonian allies, to punish the rebellious Canaanites. _Slime pits_. Pits of bitumen, a black, sometimes sticky mineral, which is found in the valley of Jordan. _Dan_. A town in the north of Palestine. The story makes Abraham's chase of the kings extend all the length of the land afterwards held by the Hebrews. _Hobah_. A town north of Damascus, not mentioned elsewhere in the Bible. _Damascus_. A very old city, northeast of Palestine. It is situated in a beautiful spot, watered by two rivers, and has been the starting point of caravans for the east, west, and south since long before the days of Abraham. _Melchizedek_. King of Salem. Salem was probably Jerusalem. Melchizedek was, like many other ancient kings, also the chief priest of his city. As such, it was right that he should bless the returning chief in war. A COVENANT BETWEEN GOD AND ABRAHAM. _Euphrates_. The greatest river of western Asia. It rises in the mountains of Armenia and flows to the Persian gulf. The Bible often calls it simply "the Great River." _Beer-sheba_. The farthest town to the south in Palestine. "From Dan to Beer-sheba" was used to mean all the land from the north to the south. {489}{490} [Illustration] EN ROGEL, FROM THE SOUTH From a photograph taken by Prof. H. G. Mitchell and used by his kind permission. A nearer view of the famous old well outside the walls of Jerusalem. [End illustration] {491} _Wilderness of Paran_. The half desert country lying south of Palestine. TESTING OF ABRAHAM. _Land of Moriah_. An unknown region. The Jews later supposed that Isaac was sacrificed on the hill at Jerusalem on which Solomon built the temple, but the Bible itself does not affirm it. _Sacrifices_ were offered on bare rocks or on altars built of stone or earth. At first they were a way of expressing fellowship with God. The people ate part of an offering, and the rest of it was burnt, to symbolize that it was God's share. Later the offering was something given to God. This last is the idea in the story of the sacrifice of Isaac. DEATH AND BURIAL OF SARAH. _Hittites_ and _children of Heth_ mean the Hittites, one of the tribes of peoples in Palestine before the arrival of the Hebrews. There was a great Hittite empire north of Palestine. _Shekel_. An amount of money; in early times not a coin but a weight of money. In this story Abraham "weighed" the silver. ISAAC AND REBEKAH. _Mesopotamia_ means "between the rivers," the wide land far east between the Euphrates and the Tigris. _Cave of Machpelah_. In early times caves were often used as burial places. The present inhabitants of Hebron believe the cave of Machpelah is under a building in their city. JACOB. _Pottage._ A sort of stew of lentils, a vegetable like beans. _Birthright_. In many parts of the world, the oldest child has, by his birth, the right of becoming the head of the family {492} at the death of his father, with sometimes other rights and responsibilities. _Paddan-aram_ or _Padan-aram_. "The country of Syria," lying northeast of Palestine, between Damascus and the river Euphrates. _Pillars of stone_. Standing stones and heaps of stones were often set up at places held sacred. Oil was poured on such stones as an offering to God, or to express the idea that the places were holy. Such sacred places are found in almost all lands, and were very common in Palestine. The stones are still sometimes found standing. _Jegar-sahadutha_ and _Galeed_ both mean "heap of witness," one in the language of Canaan, the other in that of Mesopotamia. _Jabbok_. A stream flowing into the Jordan from the east. _Peniel_. "Face of God." Sometimes spelled Penuel. _Seir_. A section of country southeast of Palestine. It is high and rocky, sometimes called Mt. Seir. _Succoth_, "booths." Its site is not known. _Allon-bacuth_, "the oak of weeping" JOSEPH. _Dothan_. About ten miles north of Samaria. A story about Elisha is also located at Dothan. _Tales of Old Judea, 148_. _Caravan_. A train of camels or horses. In the East people traveled together in caravans for protection against robbers. _Egypt_. A land where civilization is very ancient. All through the Old Testament times it was a powerful kingdom. Its king was called, in the early stories of the Bible, the Pharaoh. _Divining cup_. The custom of divining, that is, discovering hidden secrets by magic, was widespread in the ancient world. Sometimes cups of sacred water were used, and a special cup might be thought to have special value for divination. {493} _Goshen_. A section in the northeast of Egypt, next to the Isthmus of Suez. _Rameses_. A city in the land of Goshen. "The land of Rameses" is the country about this city. _Embalming_ was a custom in Egypt. These people thought that their life in the next world depended on keeping the body from decay; so they filled the body with certain chemicals which kept it from the natural decay. The preserved body is called a mummy. JOSHUA. _Shittim_. A place on the east of the Jordan. The site is not known. _Jerusalem, Hebron, Jarmuth, Lachish, and Eglon_ are all in the southern part of Palestine, in what was later the kingdom of Judah. _Book of Jashar_. A collection of poems of ancient heroes, from which also the beautiful lament of David over Saul is taken. _Hero Tales, 426_. THE JUDGES. _Hill country of Ephraim_. The mountain ridge in the central part of Palestine, which belonged to the tribe of Ephraim. _Summer room_. A room built on the flat top of a house, to get the cool breezes in the hot summer days. _Philistines_. A people who, like the Hebrews, migrated into the land of the Canaanites. They occupied the land along the coast of the Mediterranean. For a long time they were stronger in war than the Hebrews, and ruled over them. This name "Palestine" comes from "Philistine." _Beating out wheat in the wine press_. Ordinarily in the East, wheat is threshed by being trodden out with oxen on a bare, hard piece of ground. It is usually in a prominent place, to get the wind for winnowing, and so could be easily seen by the {494} enemy. The wine press furnished a small, flat place where the little wheat they had could be threshed in secret. _Angel of the Lord_. Any messenger from God, sometimes thought of in early times as being God himself in the form of a man. _Ophrah_. A place in northern central Palestine, site not known. _Baal and Asherah_. The Baals were the gods of the Canaanites. Each locality had its Baal (Lord), with an altar and a stone pillar, on some prominent place (the "high places" of the Bible). The asherah was a sacred tree or post standing near the stone pillar. _Jezreel_. A beautifully situated town in northern central Palestine. _Pitchers_. Jars in which were hidden torches. When the jars were broken with a crash, the torches suddenly flamed out in the darkness, and the noise and the unexpected light made a panic in the Midianite army. SAUL. _Mizpah_. A town on the east of Jordan. Probably the same place that is mentioned in the story of Jacob. _Ramah_, "hill." A common name of places in Palestine. _Vial_. A vessel in which was carried a sacred oil. A common way to honor a guest was to pour a little oil on his head. Kings and priests were set apart for their office by anointing with oil. _Jabesh_. A city east of the Jordan. The people of the city did not forget the good deed of Saul. Many years later, when Saul was defeated and killed, brave men from this city traveled all night, took his body from the battlefield, and gave it an honorable funeral at Jabesh. {495}{496} [Illustration] JERUSALEM, FROM THE NORTHEAST Used by special permission of the Detroit Photograph Company. The view is taken from Mount Scopus, the northward extension of the Mount of Olives. The valley between is the head of the Kidron. This fine picture gives a distinct view of the modern city with its walls and towers, and the valley which lies between. [End illustration] {497} _Ammonites_. A people who lived on the east of the Jordan, with whom the Hebrews had made war. _Michmash_. A small town about seven miles north of Jerusalem, on the edge of a deep ravine going down toward the Jordan. _Eating with the blood_. The blood was not eaten by the Hebrews. They thought of it as the seat of life, and, since life belonged to God, man ought not to eat it. _Familiar Spirit_. "Familiar" is here connected with "family," household. It means a spirit which is ready to serve one, like one of his servants. The woman with a "familiar spirit" was a "medium," who was supposed to be able to summon spirits. DAVID. _Cubit_. See Weights and Measures. Span. The half of a cubit, about nine inches. _Gath_. A Philistine city on the plain west of the hills of Judaea. _Armor_. The helmet of brass was not uncommon. The "coat of mail" was a close-fitting cloak, covered with brass scales, so as to allow free movement. The greaves were coverings for the shins and the knees. The armor of the Bible times was much simpler than that in Europe in the middle ages. SOLOMON. _Tyre_. A city on the coast of the Mediterranean, north of Palestine, for a long time the center of much commerce between Egypt, Asia, Greece, and the lands farther west. Its inhabitants were Phoenicians. _Zidon_, like Tyre, a Phoenician coast city, rich and commercial. {498} _Sheba_. A land in southern Arabia, which got wealth by trading between Egypt and the countries on the Mediterranean, and the distant south and east. _Ophir_. A land about which there have been many opinions. Some have thought it in East Africa, some in the far east--India or the Malay Peninsula,--some in Southeast Arabia. Perhaps the last opinion is as probable as any. _Almug_. A wood evidently valued for its rarity and beauty. What the wood was is not known, nor where it came from. _Ezion-Geber_. A town at the head of the Eastern gulf, now called the Gulf of Akabah, of the Red Sea. In ancient times it was a port of commerce, but now there is no trade anywhere on this gulf. _Red Sea_. Between Egypt and Arabia. In the time of Solomon there was commerce on it with Southern Arabia, Eastern Africa, and perhaps with 'Countries still farther away. Part of Solomon's wealth came from his share in this commerce. {499} TABLE OF MEASURES. Palm Span Cubit Value in Inches Palm. 1 3 Span. 3 1 9 Cubit 6 2 1 18 WEIGHTS. _A shekel_. The English equivalent of this weight is not known. It varied at different times in the history of Israel. According to our estimate a shekel was about 0.3 of an avoirdupois ounce. Probably the earliest standard of weight was a grain of wheat and the early Babylonian shekel was equal to 180 grains of wheat. According to this estimate the weight of Goliath's coat of brass was about 90 pounds and the weight of his spearhead about 10 pounds. _A mina_. A weight equal to 60 shekels. _A talent_. A weight equal to 60 minas. {500} {501} MEMORY VERSES {502} {503} MEMORY VERSES. _One for Each Week of the Year_. Lord, thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God.--_Psalms 90:1,2_. If God be for us, who can be against us?--_Romans 8:31_. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and, having done all, to stand.--_Ephesians 6:13_. Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.--_I Timothy 6:12_. Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in.--_Psalms 24:7_. The Lord reigneth, let the earth rejoice; let the multitude of isles be glad thereof.--_Psalms 97:1_. The Lord is my strength and my shield.--_Psalms 28:7_. Only be thou strong and very courageous.--_Joshua 1:7_. The Lord is my strength and song, and he is become my salvation; he is my God, and I will prepare him an {504} habitation; my father's God, and I will exalt him.--_Exodus 15:2_. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus.--_Philippians 3:13,14_. Finally, my brethren, be strong in the Lord, and in the power of his might.--_Ephesians 6:10_. Then said Jesus unto his disciples, "If any man will come after me, let him deny himself, and take up his cross and follow me."--_Matthew 16:24_. Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.--_I Corinthians 9:24_. He that findeth his life, shall lose it: and he that loseth his life for my sake, shall find it.--_Matthew 10:39_. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.--_Romans 8:18_. The night is far spent, the day is at hand: let us therefore cast off the works of darkness, and let us put on the armor of light.--_Romans 13:12_. He that is not with me is against me: and he that gathereth not with me scattereth.--_Luke 11:23_. We will rejoice in thy salvation, and in the name of God we will setup our banners.--_Psalms 20:5_. {505} His banner over me was love.--_Song of Solomon 2:4_. And every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible.--_I Corinthians 9:25_. Watch ye, stand fast in the faith, quit you like men, be strong.--_I Corinthians 16:13_. Whosoever will be chief among you, let him be your servant.--_Matthew 20:27_. For the kingdom of God is not in word but in power. --_I Corinthians 4:20_. Give unto the Lord, ye kindreds of the people, give unto the Lord glory and strength.--_I Chronicles 16:28_. The Lord is my rock, and my fortress, and my deliverer. --_II Samuel 22:2_. I will say of the Lord, he is my refuge and my fortress: my God; in him will I trust.--_Psalms 91:2_. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection.--_I Corinthians 9:26, 27_. Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. --_Hebrews 11:33,34_. {506} Thou therefore endure hardness, as a good soldier of Jesus Christ.--_II Timothy 2:3_. Be thou faithful unto death, and I will give thee the crown of life.--_Revelations 2:10_. Walk worthily of God, who calleth you unto his kingdom and glory. --_I Thessalonians 2:12_. Hold fast the profession of our faith without wavering; for he is faithful that promised.--_Hebrews 10:23_. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil.--_Ephesians 6:11_. I can do all things through Christ who strengtheneth me. --_Philippians 4:13_. Blessed are those servants, whom the Lord, when he cometh, shall find watching.--_Luke 12:37_. Take ye heed, watch and pray.--_Mark 13:33_. He that taketh not his cross, and followeth after me, is not worthy of me.--_Matthew 10:38_. Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name forever: and let the whole earth be filled with his glory.--_Psalms 72:18,19_. He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.--_Proverbs 16:32_. Wherefore, seeing we also are compassed about with so great a cloud of witnesses, let us lay aside every weight, {507} and the sin which doth so easily beset us, and let us run with patience the race that is set before us.--_Hebrews 12:1_. Let the heavens be glad, and let the earth rejoice, and let men say among the nations, the Lord reigneth.--_I Chronicles 16:31_. Sing unto the Lord a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.--_Isaiah 42:10_. Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.--_Psalms 28:9_. Give us help from trouble; for vain is the help of man. --_Psalms 60:11_. And ye shall know the truth, and the truth shall make you free. --_John 8:32_. Stand fast therefore in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage.--_Galatians 5:1_. But the salvation of the righteous is of the Lord: he is their strength in the time of trouble.--_Psalms 37:39_. The Lord is my strength and song, and is become my salvation. --_Psalms 118:14_. He giveth power to the faint: and to them that have no might he increaseth strength.--_Isaiah 40:29_. Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or {508} nakedness, or sword? Nay, in all these things we are more than conquerors through him that loved us.--_Romans 8:35,37_. Fear not, little flock, for it is your Father's good pleasure to give you the kingdom.--_Luke 12:32_. I have fought a good fight, I have finished my course, I have kept the faith.--_II Timothy 4:7_. [End of "VOLUME TWO: HERO TALES"] ---------------------------------------------------- [Start of "VOLUME THREE: TALES OF OLD JUDAEA"] {1} {2} {3} THE BIBLE STORY {4} {5} {6} [Illustration] BUILDING THE ARK "Make thee an ark of gopher wood; rooms shall thou make in the ark and shall cover it within and without with pitch. And this is how thou shalt make it; the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits." [End illustration] {7} THE BIBLE STORY VOLUME THREE TALES OF OLD JUDAEA ARRANGED AND EDITED BY REV. NEWTON MARSHALL HALL, D.D. MINISTER OF THE NORTH CHURCH, SPRINGFIELD, MASSACHUSETTS AND REV. IRVING FRANCIS WOOD, PH.D. PROFESSOR OF BIBLICAL LITERATURE AND COMPARATIVE RELIGION AT SMITH COLLEGE _Authors of "The Early Days of Israel" "Advanced Bible Studies" Etc_. THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS CHICAGO CLEVELAND {8} COPYRIGHT, 1906, COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {9} PREFACE This volume contains stories from the Old Testament, not included in the previous volume of this series, "Hero Tales from the Old Testament." It tells of brave women and strong men, of marvelous adventures and escapes, of gallant struggles for liberty, of good and bad kings, of national deliverance and captivity. Some of these stories are given in the form of great symbolic poems and stories like the "Pilgrim's Progress," conveying some great truth by means of poetic imagery, others are the literal recital of historic facts. All are full of the deepest interest and are of profound moral value. {10} {11} CONTENTS TALES OF THE FAR-OFF DAYS. 13 The Story of Creation. 15 A Story of Disobedience and Its Consequences. 19 The Story of the First Murder. 22 The Story of the Flood. 24 The Story of the Tower of Babel. 32 TALES OF BRAVE WOMEN. 33 Ruth. 35 Deborah. 51 Esther. 60 Judith. 80 TALES OF ELIJAH AND ELISHA. 109 TALES OF SUCCESS AND FAILURE. 163 Jonah. 165 Samson. 172 Daniel. 183 Nehemiah. 212 THE STORY OF A DIVIDED KINGDOM. 235 _The Kingdom of the South_. 237 1 Rehoboam. 237 2 Abijah. 242 3 Asa. 247 4 Jehoshaphat. 255 5 Jehoram. 266 6 Ahaziah. 269 7 Athaliah. 271 8 Joash. 277 {12} 9 Amaziah. 281 10 Uzziah. 287 11 Jotham. 292 12 Ahaz. 293 13 Hezekiah. 299 14 Manasseh. 317 15 Amon. 322 16 Josiah. 323 17 Jehoahaz. 332 18 Jehoiakim. 335 19 Jehoiachin. 346 20 Zedekiah. 348 The Kingdom of the North 353 1 Jeroboam. 353 2 Nadab. 367 3 Baasha. 368 4 Elah. 370 5 Zimri. 373 6 Omri. 374 7 Ahab. 377 8 Ahaziah. 382 9 Joram. 387 10 Jehu. 395 11 Jehoahaz. 399 12 Joash. 400 13 Jeroboam II. 401 14 Zechariah 402 15 Shallum. 403 16 Menahem. 404 17 Pekahiah. 407 18 Pekah. 408 19 Hoshea. 411 TALES OF THE MACCABEES. 415 NOTES. 485 MEMORY VERSES 499 {13} TALES OF THE FAR-OFF DAYS {14} [Illustration] Map of Palestine in Old Testament times. [End illustration] {15} THE STORY OF THE CREATION. "_In the Beginning God Created the Heaven and the Earth_." In the beginning God created the heaven and the earth. And the earth was without form and void; and darkness was upon the face of the deep: and the spirit of God moved upon the face of the waters. And God said, "Let there be light": and there was light. And God saw the light that it was good: and God divided the light from the darkness. And God called the light "Day," and the darkness he called "Night." And there was evening and there was morning, one day. And God said, "Let there be a firmament in the midst of the waters, and let it divide the waters from the waters." And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament: and it was so. And God called the firmament "Heaven." And there was evening and there was morning, a second day. And God said, "Let the waters under the heaven be gathered together unto one place, and let the dry land appear": and it was so. And God called the dry land "Earth"; and the gathering together of the waters called he "Seas": and God saw that it was good. And God said, "Let the earth put forth grass, herb yielding seed, and fruit tree bearing fruit after {16} its kind, wherein is the seed thereof, upon the earth": and it was so. And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind: and God saw that it was good. And there was evening and there was morning, a third day. And God said, "Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years: and let them be for lights in the firmament of the heaven to give light upon the earth:" and it was so. And God made the two great lights; the greater light to rule the day, and the lesser light to rule the night: he made the stars also. And God set them in the firmament of the heaven to give light upon the earth, and to rule over the day and over the night, and to divide the light from the darkness: and God saw that it was good. And there was evening and there was morning, a fourth day. And God said, "Let the waters swarm with swarms of living creatures, and let the birds fly above the earth in the open firmament of heaven." And God created the great sea-monsters, and every living creature that moveth, with which the waters swarmed, after their kinds, and every winged bird after its kind: and God saw that it was good. And God blessed them, saying, "Be fruitful, and multiply, and fill the waters in the seas, and let birds multiply on the earth." And there was evening and there was morning, a fifth day. And God said, "Let the earth bring forth living {17} creatures after their kind, cattle and creeping things, and beasts of the earth after their kind": and it was so. And God made the beasts of the earth after their kind, and the cattle after their kind, and everything that creepeth upon the ground after its kind: and God saw that it was good. And God said, "Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the birds of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth." And God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them: and God said unto them, "Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the birds of the air, and over every living thing that moveth upon the earth." And God said, "Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for food: and to every beast of the earth, and to every bird of the air, and to everything that creepeth upon the earth, wherein there is life, I have given every green herb for food:" and it was so. And God saw everything that he had made, and, behold, it was very good. And there was evening and there was morning, the sixth day. And the heaven and the earth were finished, and all the host of them. And on the seventh day God finished {18} his work which he had made; and he rested on the seventh day from all his work which he had made. And God blessed the seventh day, and hallowed it: because that in it he rested from all his work which he had created and made. {19} A STORY OF DISOBEDIENCE AND ITS CONSEQUENCES. _How Adam and Eve Lost Eden_. Now the serpent was more subtle than any beast of the field which the Lord God had made. And he said to the woman, "Yea, hath God said, 'Ye shall not eat of any tree of the garden?'" And the woman said unto the serpent, "Of the fruit of the trees of the garden we may eat: but of the fruit of the tree which is in the midst of the garden, God hath said, 'Ye shall not eat of it, neither shall ye touch it, lest ye die.'" And the serpent said to the woman, "Ye shall not surely die: for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil." And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and ate; and she gave also unto her husband with her, and he ate. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons. And they heard the voice of the Lord God walking in the garden in the cool of the day: and the man and his wife {20} hid themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called to the man, and said unto him, "Where art thou?" And he said, "I heard thy voice in the garden, and 1 was afraid, because I was naked; and I hid myself." And he said, "Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?" And the man said, "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." And the Lord God said to the woman, "What is this thou hast done?" And the woman said, "The serpent beguiled me, and I ate." And the Lord God said unto the serpent, "Because thou hast done this, cursed art thou above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life: and I will put enmity between thee and the woman, and between thy seed and her seed: he shall bruise thy head, and thou shalt bruise his heel." And to Adam he said, "Because thou hast hearkened to the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, 'Thou shalt not eat of it': cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; in the sweat of thy face shalt thou eat bread, till thou return to the ground; for out of it wast thou {21} taken: for dust thou art, and unto dust shalt thou return." Then the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man; and he placed at the east of the garden of Eden the Cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life. {22} THE STORY OF THE FIRST MURDER. "_Am I My Brother's Keeper?_" (After Adam and Eve were driven from the garden of Eden, two sons were born to them. They named these sons Cain and Abel.) And Abel was a keeper of sheep, but Cain was a tiller of the ground. And in time it came to pass, that Cain brought of the fruit of the ground an offering to the Lord. And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the Lord had respect to Abel and to his offering: but to Cain and to his offering he had not respect. And Cain was very angry, and his countenance fell. And the Lord said to Cain, "Why art thou wroth? and why is thy countenance fallen? If thou doest well, shalt thou not be accepted? and if thou doest not well, sin croucheth at the door: and to thee shall be his desire, and thou shalt rule over him." And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him. And the Lord said to Cain, "Where is Abel thy brother?" And he said, "I know not: am I my brother's keeper?" And he said, "What hast thou done? the voice of thy brother's blood crieth unto me from the ground. And now cursed art thou from the ground, which hath opened her mouth to receive thy brother's blood from thy hand; {23} when thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth." And Cain said to the Lord, "My punishment is greater than I can bear. Behold, thou hast driven me out this day from the face of the ground; and from thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it shall come to pass, that whosoever findeth me will slay me." And the Lord said to him, "Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold." And the Lord appointed a sign for Cain, lest any finding him should smite him. {24} THE STORY OF THE FLOOD. _How the First Ship, "The Ark," Weathered the Storm_. THE WICKEDNESS OF THE WORLD. The Lord saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. And the Lord repented that he had made man on the earth, and it grieved him at his heart. And the Lord said, "I will destroy man whom I have created from the face of the ground; both man, and beast, and creeping thing, and birds of the air; for I repent that I have made them." But Noah found favor in the eyes of the Lord. THE BUILDING OF "THE ARK." Noah was a righteous man, and Noah walked with God. And Noah had three sons, Shem, Ham, and Japheth. And the earth was corrupt before God, and the earth was filled with violence. And God saw the earth, and, behold, it was corrupt; for all life had corrupted itself upon the earth. And God said to Noah, "The end of all life is come before me; for the earth is filled with violence; and, behold, I will destroy life on the earth. Make thee an ark of gopher wood; rooms shalt thou make in the ark, and shalt {25} pitch it within and without with pitch. And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits. A roof shalt thou make to the ark; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it. And I, behold, I do bring the flood of waters upon the earth, to destroy all life from under heaven; everything that is in the earth shall die. But I will establish my covenant with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons' wives with thee. And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female. Of the birds after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive. And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them." Thus did Noah; according to all that God commanded him, so did he. THE GREAT FLOOD. And the Lord said to Noah, "Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation. Of every clean beast thou shalt take to thee seven and seven, the male and his female; and of the beasts that are not clean two, the male and his female; of the birds also of the air, seven and seven, male {26} and female: to keep seed alive upon the face of all the earth. For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living thing that I have made will I destroy from off the face of the ground." And Noah did according unto all that the Lord commanded him. And Noah was six hundred years old when the flood of waters was upon the earth. And Noah went in, and his sons, and his wife, and his sons' wives with him, into the ark, because of the waters of the flood. Of clean beasts, and of beasts that are not clean, and of birds and of everything that creepeth upon the ground, there went in two and two unto Noah into the ark, male and female, as God commanded Noah. And it came to pass after the seven days, that the waters of the flood were upon the earth. In the six hundredth year of Noah's life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened. And the rain was upon the earth forty days and forty nights. In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah's wife, and the three wives of his sons with them, into the ark; they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every bird after its kind. And they went in with Noah into the ark, two and two of all flesh wherein is the breath of life. And they that went in, went in male and female of all flesh, as God commanded him: and the Lord shut him in. {27}{28} [Illustration] THE END OF THE FLOOD. By Moritz Oppenheim, born at Hanan 1801-died 1882. "And the dove came in to him at eventide; and, lo, in her mouth an olive leaf plucked off; so Noah knew that the waters were abated from off the earth." [End illustration] {29} And the flood was forty days upon the earth; and the waters increased, and bore up the ark, and it was lifted up above the earth. And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters. And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered. Fifteen cubits upward did the waters prevail; and the mountains were covered. And all life died that moved upon the earth, both bird, and cattle, and beast, and every creeping thing that creepeth upon the earth, and every man: all in whose nostrils was the breath of life, of all that was in the dry land, died. And every living thing was destroyed which was upon the face of the ground, both man, and cattle, and creeping thing, and bird of the heaven; and they were destroyed from the earth: and Noah only was left, and they that were with him in the ark. And the waters prevailed upon the earth an hundred and fifty days. THE DOVE AND THE OLIVE LEAF. And God remembered Noah, and every living thing, and all the cattle that were with him in the ark: and God made a wind to pass over the earth, and the waters assuaged; the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained; and the waters returned from off the earth continually: and after the end of an hundred and fifty {30} days the waters decreased. And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat. And the waters decreased continually until the tenth month: in the tenth month, on the first day of the month, were the tops of the mountains seen. And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made: and he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth. And he sent forth a dove from him, to see if the waters were abated from off the face of the ground; but the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth: and he put forth his hand, and took her, and brought her in unto him into the ark. And he stayed yet other seven days; and again he sent forth the dove out of the ark; and the dove came in to him at eventide; and, lo, in her mouth an olive leaf plucked off: so Noah knew that the waters were abated from off the earth. And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more. And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth: and Noah removed the covering of the ark, and looked, and, behold, the face of the ground was dried. And in the second month, on the seven and twentieth day of the month, was the earth dry. And Noah went forth, and his sons, and his wife, and his sons' wives with him: every beast, every creeping {31} thing, and every bird, whatsoever moveth upon the earth, after their families, went forth out of the ark. THE RAINBOW IN THE SKY. And God said, "I will establish my covenant with you; neither shall all life be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth. This is the token of the covenant which I make between me and you and every living creature that is with you, for perpetual generations: I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud, and I will remember my covenant, which is between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all life. And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that is upon the earth. This is the token of the covenant which I have established between me and all flesh that is upon the earth." {32} THE STORY OF THE TOWER OF BABEL. _A Foolish Plan and Its Failure_. And the whole earth was of one language and of one speech. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, "Come, let us make brick, and burn them thoroughly." And they had brick for stone, and pitch had they for mortar. And they said, "Come, let us build us a city, and a tower, whose top may reach unto heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth." And the Lord came down to see the city and the tower, which the children of men builded. And the Lord said, "Behold, they are one people, and they have all one language; and this is what they begin to do: and now nothing will be withholden from them, which they purpose to do. Come, let us go down, and there confound their language, that they may not understand one another's speech." So the Lord scattered them abroad from thence upon the face of all the earth: and they left off building the city. Therefore was the name of it called Babel (that is, confusion); because the Lord did there confound the language of all the earth: and from thence did the Lord scatter them abroad upon the face of all the earth. {33} TALES OF BRAVE WOMEN {34} {35} RUTH PERSONS OF THE STORY. _Naomi, Elimelch_, _Hebrews who went to live in Moab_. _Mahlon, Chilion_, _Sons of Naomi and Elimelech_. _Ruth, Orpah_, _Daughters-in-law of Naomi and Elimelech_. Boaz, _A wealthy farmer of Beth-lehem and kinsman of Naomi_. _Reapers_. _Gleaners_. _A second kinsman of Naomi_. PLACE OF THE STORY. _Moab_. _Beth-lehem of Judah_. RUTH. (One of the sweetest stories of the Bible is that of Ruth the Moabitess. Many of the pages of the Old Testament are filled with the noise and tumult of battle, but this tale breathes only of peace and calm, of sunny harvest days when fair Ruth gleaned in, the fields around the old town of Beth-lehem.) And it came to pass in the days when the judges judged, that there was a famine in the land. And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons. And the name {36} of the man was Elimelech, and the name of his wife Naomi, and the name of his two sons Mahlon and Chilion, men of Beth-lehem-judah. And they came into the country of Moab, and continued there. And Elimelech Naomi's husband died; and she was left, and her two sons. And they took them wives of the women of Moab; the name of the one was Orpah, and the name of the other Ruth: and they dwelled there about ten years. And Mahlon and Chilion died both of them; and the woman was bereft of her two children and of her husband. Then she arose with her daughters-in-law, that she might return from the country of Moab: for she had heard in the country of Moab that the Lord had visited his people in giving them bread. And she went forth out of the place where she was, and her two daughters-in-law with her; and they went on the way to return unto the land of Judah. And Naomi said to her two daughters-in-law, "Go, return each of you to her mother's house: the Lord deal kindly with you, as ye have dealt with the dead, and with me. The Lord grant you that ye may find rest, each of you in the house of her husband." Then she kissed them; and they lifted up their voice, and wept. And they said to her, "Nay, but we will return with thee to thy people." And Naomi said, "Turn again, my daughters: why will ye go with me? Turn again, my daughters, go your way." {37}{38} [Illustration] THE FAMILY OF ELIMELECH GOING TO MOAB By Bida "And a certain man of Beth-lehem-judah went to sojourn in the country of Moab, he, and his wife, and his two sons." [End illustration] {39} And they lifted up their voice, and wept again: and Orpah kissed her mother-in-law; but Ruth clave unto her. And she said, "Behold, thy sister-in-law is gone back to her people, and to her god: return thou after thy sister-in-law." And Ruth said, "Intreat me not to leave thee, and to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God: where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if aught but death part thee and me." And when she saw that she was steadfastly minded to go with her, she left off speaking to her. So they two went on to Beth-lehem. And it came to pass, when they were come to Beth-lehem, that all the city was moved about them, and the women said, "Is this Naomi?" And she said unto them, "Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me. I went out full, and the Lord hath brought me home again empty: why call ye me Naomi, seeing the Lord hath testified against me, and the Almighty hath afflicted me?" So Naomi returned, and Ruth the Moabitess, her daughter-in-law, with her, who returned out of the country of Moab: and they came to Beth-lehem in the beginning of barley harvest. And Naomi had a kinsman of her husband's, a man of great wealth, of the family of Elimelech; and his name was Boaz. And Ruth the Moabitess said to Naomi, "Let {40} me now go to the field, and glean among the ears of grain after him in whose sight I shall find favor." And she said to her, "Go, my daughter." And she went, and came and gleaned in the field after the reapers: and she chanced to come to the part of the field belonging to Boaz, who was of the family of Elimelech. And, behold, Boaz came from Beth-lehem, and said to the reapers, "The Lord be with you." And they answered him, "The Lord bless thee." Then said Boaz to his servant that was set over the reapers, "What young woman is this?" And the servant that was set over the reapers answered and said, "It is the Moabitish maiden that came back with Naomi out of the country of Moab: and she said, 'Let me glean, I pray you, and gather after the reapers among the sheaves': so she came, and hath continued even from the morning until now, save that she tarried a little in the house." Then said Boaz to Ruth, "Hearest thou not, my daughter? Go not to glean in another field, neither pass from hence, but abide here fast by my maidens. Let thine eyes be on the field that they reap, and go thou after them: have I not charged the young men that they shall not touch thee? and when thou art athirst, go to the vessels, and drink of that which the young men have drawn." Then she fell on her face, and bowed herself to the ground, and said to him, "Why have I found favor in thy sight that thou shouldest take knowledge of me, seeing I am a stranger?" {41} And Boaz answered and said to her, "It hath fully been showed me, all that thou hast done to thy mother-in-law since the death of thine husband: and how thou hast left thy father and thy mother, and the land of thy nativity, and art come to a people which thou knewest not heretofore. The Lord recompense thy work, and a full reward be given thee of the Lord, the God of Israel, under whose wings thou art come to take refuge." Then she said, "Let me find favor in thy sight, my lord; because thou hast comforted me, and because thou hast spoken kindly unto thine handmaid, though I am a stranger." And at mealtime Boaz said unto her, "Come hither, and eat of the bread, and dip thy morsel in the cup." And she sat beside the reapers: and they passed her parched grain, and she ate and was satisfied. And when she was risen up to glean, Boaz commanded his young men, saying, "Let her glean even among the sheaves, and reproach her not. And also pull out some for her from, the bundles, and leave it, and let her glean, and rebuke her not." So she gleaned in the field until even; and she beat out what she had gleaned, and it was about an ephah of barley. And she took it up, and went into the city: and her mother-in-law saw what she had gleaned. And she said unto her, "Where hast thou gleaned today? and where hast thou worked? blessed be he that helped thee." And she showed her mother-in-law with whom she had {42} worked, and said, "The man's name with whom I worked to-day is Boaz." And Naomi said to her daughter-in-law, "Blessed be he of the Lord, who hath not left off his kindness to the living and to the dead. The man is nigh of kin unto us, one of our near kinsmen." And Ruth the Moabitess said, "Yea, he said unto me, 'Thou shalt keep fast by my young men, until they have ended all my harvest.'" And Naomi said to Ruth, her daughter-in-law, "It is good, my daughter, that thou go out with his maidens, and that they meet thee not in any other field." So she kept fast by the maidens of Boaz to glean until the end of barley harvest and of wheat harvest; and she dwelt with her mother-in-law. And Naomi her mother-in-law said unto her, "My daughter, shall I not seek rest for thee, that it may be well with thee? And now is there not Boaz our kinsman, with whose maidens thou wast? Behold, he winnoweth barley to-night in the threshing-floor. Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and go down to the threshing-floor: but make not thyself known to the man, until he shall have done eating and drinking. And it shall be, when he lieth down, that thou shalt mark the place where he shall lie, and thou shalt go in, and uncover his feet, and lay thee down; and he will tell thee what thou shalt do." And she said to her, "All that thou sayest I will do." {43}{44} [Illustration] RUTH IN THE HARVEST FIELDS OF BOAZ By Brück-Lajos. Born at Papa, Hungary, November 3, 1846- "And she came and gleaned in the field after the reapers: and she chanced to come to the part of the field belonging to Boaz." "Perhaps the selfsame song that found a path Through the sad heart of Ruth, when, sick for home, She stood in tears amid the alien corn." --_Keats--"Ode to a Nightingale"_ {45} And she went down unto the threshing-floor, and did according to all that her mother-in-law bade her. And when Boaz had eaten and drunk, and his heart was merry, he went to lie down at the end of the heap of corn: and she came softly, and uncovered his feet, and laid her down. And it came to pass at midnight, that the man was afraid, and turned himself: and, behold, a woman lay at his feet. And he said, "Who art thou?" And she answered, "I am Ruth thine handmaid: spread therefore thy robe over thine handmaid; for thou art a near kinsman." And he said, "Blessed be thou of the Lord, my daughter: thou hast showed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich. And now, my daughter, fear not; I will do to thee all that thou sayest: for all the city of my people doth know that thou art a worthy woman. And now it is true that I am a near kinsman: howbeit there is a kinsman nearer than I. Tarry this night, and it shall be in the morning, that if he will perform unto thee the part of a kinsman, well; let him do the kinsman's part: but if he will not do the part of a kinsman to thee, then will I do the part of a kinsman to thee, as the Lord liveth: lie down until the morning." And she lay at his feet until the morning: and she rose up before one could discern another. For he said, "Let it not be known that a woman came to the threshing-floor." {46} And he said, "Bring the mantle that is upon thee, and hold it." And she held it: and he measured six measures of barley, and gave it to her: and he went into the city. And when she came to her mother-in-law, she said, "How hast thou fared, my daughter?" And she told her all that the man had done to her. And she said, "These six measures of barley gave he me; for he said, 'Go not empty unto thy mother-in-law.'" Then said she, "Sit still, my daughter, until thou know how the matter will fall: for the man will not rest, until he has finished the thing this day." Now Boaz went up to the gate, and sat down there: and, behold, the near kinsman of whom Boaz spoke came by; to whom he said, "Ho, kinsman! turn aside, sit down here." And he turned aside, and sat down. And he took ten men of the elders of the city, and said, "Sit ye down here." And they sat down. And he said to the near kinsman, "Naomi, who has come again out of the country of Moab, selleth the piece of land, which was our brother Elimelech's: and I thought to inform thee, saying, 'Buy it before them that sit here, and before the elders of my people. If thou wilt redeem it, redeem it: but if thou wilt not redeem it, then tell me, that I may know: for there is none to redeem it beside thee; and I am after thee.'" And he said, "I will redeem it." {47} Then said Boaz, "The day thou buyest the field of the hand of Naomi, thou must buy it also of Ruth the Moabitess, the wife of the dead, to raise up the name of the dead upon his inheritance." And the near kinsman said, "I cannot redeem it for myself, lest I mar mine own inheritance: take thou my right of redemption on thee; for I cannot redeem it." (Now this was the custom in former time in Israel concerning redeeming and concerning exchanging, to confirm all things; a man drew off his shoe, and gave it to his neighbor: and this was the manner of attestation in Israel.) So the near kinsman said unto Boaz, "Buy it for thyself." And he drew off his shoe. And Boaz said to the elders, and unto all the people, "Ye are witnesses this day, that I have bought all that was Elimelech's, and all that was Chilion's and Mahlon's, of the hand of Naomi. Moreover Ruth the Moabitess, the wife of Mahlon, have I purchased to be my wife, to raise up the name of the dead upon his inheritance, that the name of the dead be not cut off from among his brethren: ye are witnesses this day." And all the people that were in the gate, and the elders, said, "We are witnesses. The Lord make the woman that is come into thine house like Rachel and like Leah, which two did build the house of Israel: and do thou worthily in Ephrathah, and be famous in Beth-lehem." So Boaz took Ruth, and she became his wife. And a son was born to them. {48} And Naomi took the child, and laid it in her bosom, and became nurse unto it. And the women her neighbors gave it a name, saying, "There is a son born to Naomi"; and they called his name Obed: he is the father of Jesse, the father of David. {49} RUTH She stood breast high amid the corn, Clasped by the golden light of morn, Like the sweetheart of the sun, Who many a glowing kiss had won. On her cheek an autumn flush Deeply ripened;--such a blush In the midst of brown was born, Like red poppies grown with corn. Round her eyes her tresses fell,-- Which were blackest none could tell; But long lashes veiled a light That had else been all too bright. And her hat, with shady brim, Made her tressy forehead dim;-- Thus she stood amid the stooks, Praising God with sweetest looks. Sure, I said, Heaven did not mean Where I reap thou shouldst but glean; Lay thy sheaf adown and come, Share my harvest and my home. --_Thomas Hood_. {50} {51} DEBORAH AND JAEL PERSONS OF THE STORY. _Deborah, the Prophetess. Jael, wife of Heber, the Kenite. Jabin, King of Canaan. Sisera, captain of Jabin's host. Heber, the Kenite. Barak, leader of the Israelites_. PLACE OF THE STORY. "The Palm Tree of Deborah." The River Kishon. The Tent of Heber, the Kenite. DEBORAH AND JAEL. THE STORY OF TWO WOMEN WHO HELPED TO OVERCOME AND KILL A MIGHTY WARRIOR. And the children of Israel did that which was evil in the sight of the Lord. And the Lord gave them into the hand of Jabin king of Canaan, who reigned in Hazor; the captain of whose host was Sisera. And the children of Israel cried to the Lord: for he had nine hundred chariots of iron; and twenty years he mightily oppressed the children of Israel. {52} Now Deborah, a prophetess, the wife of Lappidoth, judged Israel at that time. And she dwelt under the palm tree of Deborah between Ramah and Beth-el in the hill country of Ephraim: and the children of Israel came up to her for judgment. And she sent and called Barak the son of Abinoam out of Kedesh-naphtali, and said to him, "Hath not the Lord, the God of Israel: commanded, saying, 'Go to Mount Tabor, and take with thee ten thousand men of the children of Naphtali and of the children of Zebulun? And I will bring to thee to the river Kishon Sisera, the captain of Jabin's army, with his chariots and his host; and I will deliver him into thine hand.'" And Barak said to her, "If thou wilt go with me, then I will go: but if thou wilt not go with me, I will not go." And she said, "I will surely go with thee: notwithstanding the journey that thou takest shall not be for thine honor; for the Lord will give Sisera into the hand of a woman." And Deborah arose, and went with Barak to Kedesh. And Barak called the tribes of Zebulun and Naphtali together to Kedesh; and there went up ten thousand men with him: and Deborah went up with him. Now Heber the Kenite had separated himself from the Kenites, and had pitched his tent by an oak near Kedesh. And they told Sisera that Barak the son of Abinoam was gone up to Mount Tabor. And Sisera gathered together all his chariots, even nine hundred chariots of iron, and all the people that were with him. And Deborah said unto Barak, "Up; for this {53} is the day in which the Lord hath delivered Sisera into thine hand: is not the Lord gone out before thee?" So Barak went down from Mount Tabor, and ten thousand men with him. And the Lord discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; and Sisera leaped down from his chariot and fled away on foot. But Barak pursued after the chariots, and after the host: and all the host of Sisera fell by the edge of the sword; there was not a man left. Howbeit Sisera fled away on foot to the tent of Jael the wife of Heber the Kenite: for there was peace between Jabin the king of Hazor and the house of Heber the Kenite. And Jael went out to meet Sisera, and said to him, "Turn in, my lord, turn in to me; fear not." And he turned in to her into the tent, and she covered him with a rug. And he said to her, "Give me, I pray thee, a little water to drink; for I am thirsty." And she opened a bottle of milk, and gave him drink, and covered him. And he said to her, "Stand in the door of the tent, and it shall be, when any man doth come and inquire of thee, and say, 'Is there any man here?' that thou shalt say, 'No.'" Then Jael, Heber's wife, took a tent-pin, and took an hammer in her hand, and went softly to him, and smote the pin into his temples, and it pierced through into the ground; for he was in a deep sleep, and weary; so he died. And, behold, as Barak pursued Sisera, Jael came out to meet him, and said to him, "Come, and I will show thee the man whom thou seekest." And he came to her; {54} and, behold, Sisera lay dead and the tent-pin was in his temple. So God subdued on that day Jabin the king of Canaan before the children of Israel. And the hand of the children of Israel prevailed more and more against Jabin the king of Canaan, until they had destroyed Jabin king of Canaan. Then sang Deborah and Barak the son of Abinoam on that day,-- A SONG OF TRIUMPH. "For that the leaders took the lead in Israel, For that the people offered themselves willingly, Bless ye the Lord. "Hear, O ye kings; give ear, O ye princes; I, even I, will sing unto the Lord; I will sing praise to the Lord, the God of Israel. Lord, when thou wentest forth out of Seir, When thou marchedst out of the field of Edom, The earth trembled, the heavens also dropped, Yea, the clouds dropped water The mountains quaked at the presence of the Lord, Even yonder Sinai at the presence of the Lord, the God of Israel. "In the days of Shamgar the son of Anath, In the days of Jael, the highways were unoccupied, And the travelers walked through byways. The rulers ceased in Israel, they ceased, Until that I Deborah arose, That I arose a mother in Israel. {55}{56} [Illustration] RIVER KISHON AND MOUNT CARMEL Copyright by Underwood & Underwood and used by special permission. Esdraelon is usually regarded as one plain under one name from sea to Jordan. In reality, however, it is not one but several plains, more or less divided by the remains of ridges, which once upon a time sustained across it the continuity of "the backbone of Palestine." Thus, nine miles from the sea, near Tell el Kasis, the traditional site of the slaughter of the priests of Baal, a promontory of the Galilean hills shoots south to within a hundred yards of Carmel, leaving only that space for the Kishon to break through. Eight or nine miles farther east, at Lejjun, probably the ancient Megiddo, low ridges run out from both north and south, as if they had once met, and again leave Kishon but a narrow pass. And once more, between Jezreel and a spot west of Shunem, about twenty-four miles from the coast, there is a sudden fall of level eastwards, which visibly separates Esdraelon proper from the narrower valley sloping towards Jordan and is perhaps evidence of a former connection between Gilboa and Moreh. [End illustration] {57} They chose new gods; Then was war in the gates: Was there a shield or spear seen Among forty thousand in Israel? My heart is toward the governors of Israel, That offered themselves willingly among the people: Bless ye the Lord. "Tell of it, ye that ride on white asses, Ye that sit on rich carpets, And ye that walk by the way. Far from the noise of archers, in the places of drawing water, There shall they rehearse the righteous acts of the Lord, Even the righteous acts of his rule in Israel. Then the people of the Lord went down to the gates. "Awake, awake, Deborah; Awake, awake, sing a song: Arise, Barak, and lead thy captivity captive, thou son of Abinoam. Then came down a remnant of the nobles and the people; The Lord came down for me against the mighty. Out of Ephraim came down they whose root is in Amalek; After thee, Benjamin, among thy peoples; Out of Machir came down governors, And out of Zebulun they that handle the marshal's staff. And the princes of Issachar were with Deborah; As was Issachar, so was Barak; Into the valley they rushed forth at his feet. By the watercourses of Reuben There were great resolves of heart. Why satest thou among the sheepfolds, {58} To hear the pipings for the flocks? At the watercourses of Reuben There were great searchings of heart. Gilead abode beyond Jordan: And Dan, why did he remain in ships? Asher sat still at the haven of the sea, And abode by his creeks. Zebulun was a people that jeoparded their lives to the death, And Naphtali, upon the high places of the field. "The kings came and fought; Then fought the kings of Canaan, In Taanach by the waters of Megiddo: They took no gain of money. They fought from heaven, The stars in their courses fought against Sisera. The river Kishon swept them away, That ancient river, the river Kishon. O my soul, march on with strength. Then did the horse hoofs stamp By reason of the prancings, the prancings of their strong ones. "Curse ye Meroz, said the angel of the Lord, Curse ye bitterly the inhabitants thereof; Because they came not to the help of the Lord, To the help of the Lord against the mighty. "Blessed above women shall Jael be, The wife of Heber the Kenite, Blessed shall she be above women in the tent. He asked water, and she gave him milk; {59} She brought him butter in a lordly dish. She put her hand to the nail, And her right hand to the workmen's hammer; And with the hammer she smote Sisera, she smote through his head, Yea, she pierced and struck through his temples. At her feet he bowed, he fell, he lay: At her feet he bowed, he fell: Where he bowed, there he fell down dead. "Through the windows she looked forth, and cried, The mother of Sisera cried through the lattice, 'Why is his chariot so long in coming? Why tarry the wheels of his chariots?' Her wise ladies answered her, Yea, she returned answer to herself, 'Have they not found, have they not divided the spoil? A damsel, two damsels to every man; To Sisera a spoil of dyed garments, A spoil of dyed garments embroidered, Of dyed garments embroidered on both sides, on the necks of the spoil?' "So let all thine enemies perish, O Lord: But let them that love him be as the sun when he goeth forth in his might." {60} ESTHER PERSONS OF THE STORY. _Ahasuerus, King of Persia_. _Vashti, Queen of Ahasuerus, deposed by him_. _Esther, Queen of Ahasuerus_. _Mordecai, an officer of the Court_. _Courtiers, officers, women of the harem, messengers_. PLACE OF THE STORY. _The Palace of Ahasuerus_. ESTHER. THE STORY OF A BRAVE QUEEN WHO SAVED HER PEOPLE IN A FOREIGN LAND. Now it came to pass in the days of Ahasuerus (this is Ahasuerus who reigned, from India even to Ethiopia, over an hundred and seven and twenty provinces): that in those days, when the king Ahasuerus sat on the throne of his kingdom, which was in Shushan the palace, in the third year of his reign, he made a feast for all his princes and his servants; the mighty men of Persia and Media, the nobles and princes of the provinces, being before him: when he showed the riches of his glorious kingdom and the honor {61} of his excellent majesty many days, even an hundred and eighty days. And when these days were ended, the king made a feast for all the people that were present in Shushan the palace, both great and small, seven days, in the court of the garden of the king's palace; there were hangings of white cloth, of green, and of blue, fastened with cords of fine linen and purple to silver rings and pillars of marble: the couches were of gold and silver, upon a pavement of red, and white, and yellow, and black marble. And they gave them drink in vessels of gold, (the vessels being different one from another,) and royal wine in abundance, according to the bounty of the king. Also Vashti the queen made a feast for the women in the royal house who belonged to King Ahasuerus. On the seventh day, when the heart of the king was merry with wine, he commanded the seven chamberlains that ministered in the presence of Ahasuerus the king, to bring Vashti the queen before the king with the crown royal, to show the peoples and the princes her beauty: for she was fair to look on. But the queen Vashti refused to come at the king's commandment by the chamberlains: therefore was the king very wroth, and his anger burned in him. Then the king said to the wise men, "What shall we do to the queen Vashti according to law, because she hath not done the bidding of the king Ahasuerus by the chamberlains?" And one of the wise men answered before the king and the princes, "Vashti the queen hath not done wrong {62} to the king only, but also to all the princes, and to all the peoples who are in all the provinces of the king Ahasuerus. For this deed of the queen will come abroad to all women, to make their husbands contemptible in their eyes, when it shall be reported, 'The king Ahasuerus commanded Vashti the queen to be brought in before him, but she came not.' And this day will the princesses of Persia and Media which have heard of the deed of the queen say the like unto all the king's princes. So shall there arise much contempt and wrath. If it please the king, let there go forth a royal commandment from him, and let it be written among the laws of the Persians and the Medes, that it be not altered, that Vashti come no more before King Ahasuerus; and let the king give her royal estate to another who is better than she. "And when the king's decree which he shall make shall be published throughout all his kingdom, all the wives shall give to their husbands honor, both to great and small." And the saying pleased the king and the princes; and the king did according to the word of the wise men: for he sent letters into all the king's provinces, into every province according to the writing thereof, and to every people after their language, that every man should bear rule in his own house, and should publish it according to the language of his people. After these things, when the wrath of King Ahasuerus was pacified, he remembered Vashti and what she had done, and what was decreed against her. Then said the king's servants that ministered unto him, "Let there be fair young {63} maidens sought for the king: and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young maidens to Shushan the palace, to the house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let the maiden which pleaseth the king be queen instead of Vashti." And the thing pleased the king; and he did so. There was a certain Jew in Shushan the palace, whose name was Mordecai, a Benjamite; who had been carried away from Jerusalem with the captives which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away. And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter. So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together to Shushan the palace, to the custody of Hegai, that Esther was taken into the king's house, to the custody of Hegai, keeper of the women. And the maiden pleased him, and she obtained kindness of him. Esther had not made known her people nor her kindred: for Mordecai had charged her that she should not make it known. And Mordecai walked every day before the court of the women's house, to know how Esther did, and what would become of her. Now when the turn of every maiden was come to go in to King Ahasuerus, in this wise came the maiden to the king, whatsoever she desired was given her to go {64} with her out of the house of the women to the king's house. In the evening she went, and on the morrow she returned into the second house of the women: she came in to the king no more, except the king delighted in her, and that she were called by name. Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in to the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. And Esther obtained favor in the sight of all them that looked upon her. So Esther was taken to King Ahasuerus in to his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. And the king loved Esther above all the women, and she obtained favor and kindness in his sight more than all the maidens, so that he set the royal crown upon her head, and made her queen instead of Vashti. Then the king made a great feast to all his princes and his servants, even Esther's feast; and he made a release to the provinces, and gave gifts, according to the bounty of the king. And when the maidens were gathered together the second time, then Mordecai sat in the king's gate. Esther had not yet made known her kindred nor her people; as Mordecai had charged her: for Esther did the commandment of Mordecai, just as when she was brought up with him. In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those who kept the door, were wroth, and sought to lay {65} hands on the king Ahasuerus. And the thing was known to Mordecai, who showed it unto Esther the queen; and Esther told the king thereof in Mordecai's name. And when inquiry was made into the matter, and it was found to be so, they were both hanged on a tree: and it was written in the book of the chronicles before the king. After these things did King Ahasuerus promote Haman and advanced him, and set his seat above all the princes that were with him. And all the king's servants, who were in the king's gate, bowed down, and did reverence to Haman: for the king had so commanded concerning him. But Mordecai bowed not down, nor did him reverence. Then the king's servants, who were in the king's gate, said unto Mordecai, "Why transgressest thou the king's commandment?" Now it came to pass, when they spoke daily to him, and he hearkened not to them, that they told Haman, to see how Mordecai's case would stand: for he had told them that he was a Jew. And when Haman saw that Mordecai bowed not down, nor did him reverence, then was Haman full of wrath. But he thought scorn to lay hands on Mordecai alone; for they had made known to him the people of Mordecai: wherefore Haman sought to destroy all the Jews that were throughout the whole kingdom of Ahasuerus, even the people of Mordecai. In the first month, which is the month Nisan, in the twelfth year of King Ahasuerus, they cast Pur, that is, the lot, before Haman from day to day, and from month to month, to the twelfth month, which is the month Adar. {66} And Haman said unto King Ahasuerus, "There is a certain people scattered abroad and dispersed among the peoples in all the provinces of thy kingdom; and their laws are diverse from those of every people; neither keep they the king's laws: therefore it is not for the king's profit to suffer them. If it please the king, let it be written that they be destroyed: and I will pay ten thousand talents of silver into the hands of those that have the charge of the king's business, to bring it into the king's treasuries." And the king took his ring from his hand, and gave it unto Haman, the Jew's enemy. And the king said unto Haman, "The silver is given to thee, the people also, to do with them as it seemeth good to thee." Then were the king's scribes called in the first month, on the thirteenth day thereof, and there was written according to all that Haman commanded unto the king's satraps, and to the governors that were over every province, and to the princes of every people; to every province according to the writing thereof, and to every people after their language; in the name of King Ahasuerus was it written, and it was sealed with the king's ring. And letters were sent by the king's messengers into all the king's provinces, to destroy, to slay, and to cause to perish, all Jews, both young and old, little children and women, in one day, even upon the thirteenth day of the twelfth month, which is the month Adar, and to take the spoil of them for a prey. A copy of the writing, that the decree should {67} be given out in every province, was published to all the peoples, that they should be ready at that day. The king's messenger went forth in haste by the king's commandment, and the decree was given out in Shushan the palace: and the king and Haman sat down to drink; but the city of Shushan was perplexed. Now when Mordecai knew all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry: and he came even before the king's gate: for none might enter within the king's gate clothed with sackcloth. And in every province, whithersoever the king's commandment and his decree came, there was great mourning among the Jews, and fasting, and weeping, and wailing; and many lay in sackcloth and ashes. And Esther's maidens and her chamberlains came and told it her; and the queen was exceedingly grieved: and she sent raiment to clothe Mordecai, and to take his sackcloth from off him: but he received it not. Then called Esther for Hathach, one of the king's chamberlains, whom he had appointed to attend upon her, and charged him to go to Mordecai, to know what this was, and why it was. So Hathach went forth to Mordecai unto the public square of the city, which was before the king's gate. And Mordecai told him of all that had happened to him, and the exact sum of the money that Haman had promised to pay to the king's treasuries for the Jews, to destroy them. Also he gave him the copy of the writing {68} of the decree that was given out in Shushan to destroy them, to show it unto Esther, and to declare it unto her; and to charge her that she should go in to the king, to make supplication unto him, and to make request before him, for her people. And Hathach came and told Esther the words of Mordecai. Then Esther spoke to Hathach, and gave him a message unto Mordecai, saying: "All the king's servants, and the people of the king's provinces, know, that whosoever, whether man or woman, shall come to the king into the inner court, who is not called, there is one law for him, that he be put to death, except those to whom the king shall hold out the golden scepter, that he may live: but I have not been called to come in unto the king these thirty days." And they told to Mordecai Esther's words. Then Mordecai bade them return answer unto Esther, "Think not that thou shalt escape in the king's house, more than all the Jews. For if thou altogether holdest thy peace at this time, then shall relief and deliverance arise to the Jews from another place, but thou and thy father's house shall perish: and who knoweth whether thou art not come to the kingdom for such a time as this?" Then Esther bade them return answer unto Mordecai, "Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast in like manner; and so will I go in to the king, which is not according to the law: and if I perish, I perish." {69} So Mordecai went his way, and did according to all that Esther had commanded him. Now it came to pass on the third day, that Esther put on her royal apparel, and stood in the inner court of the king's house, over against the king's house: and the king sat upon his royal throne in the royal house, over against the entrance of the house. And when the king saw Esther the queen standing in the court, she obtained favor in his sight: and the king held out to Esther the golden scepter that was in his hand. So Esther drew near, and touched the top of the scepter. Then said the king to her, "What wilt thou, Queen Esther? and what is thy request? it shall be given thee even to the half of the kingdom." And Esther said, "If it seem good to the king, let the king and Haman come this day to the banquet that I have prepared for him." Then the king said, "Cause Haman to make haste, that it may be done as Esther hath said." So the king and Haman came to the banquet that Esther had prepared. And the king said to Esther at the banquet of wine, "What is thy petition? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed." Then answered Esther, and said, "My petition and my request is: if I have found favor in the sight of the king, and if it please the king to grant my petition, and to perform my request, let the king and Haman come to the banquet that I shall prepare for them, and I will do tomorrow as the king hath said." {70} Then went Haman forth that day joyful and glad of heart: but when Haman saw Mordecai in the king's gate, that he stood not up nor moved for him, he was filled with wrath against Mordecai. Nevertheless Haman controlled himself, and went home; and he sent and brought his friends and Zeresh his wife. And Haman recounted unto them the glory of his riches, and all the things wherein the king had promoted him, and how he had advanced him above the princes and servants of the king. Haman said moreover, "Yea, Esther the queen let no man come in with the king to the banquet that she had prepared but myself; and to-morrow also am I invited by her together with the king. Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king's gate." Then said Zeresh his wife and all his friends unto him, "Let a gallows be made fifty cubits high, and in the morning speak thou to the king that Mordecai may be hanged thereon: then go thou in merrily with the king to the banquet." And the thing pleased Haman; and he caused the gallows to be made. On that night the king could not sleep; and he commanded to bring the book of records of the chronicles, and they were read before the king. And it was found written, that Mordecai had told of Bigthan and Teresh, two of the king's chamberlains, of those that kept the door, who had sought to lay hands on the king Ahasuerus. And the king said, "What honor and dignity hath been bestowed upon Mordecai for this?" {71} Then said the king's servants that ministered unto him, "There is nothing done for him." And the king said, "Who is in the court?" Now Haman had come into the outward court of the king's house, to speak to the king to hang Mordecai on the gallows that he had prepared for him. And the king's servants said unto him, "Behold, Haman standeth in the court." And the king said, "Let him come in." So Haman came in. And the king said to him, "What shall be done unto the man whom the king delighteth to honor?" Now Haman said in his heart, "To whom would the king delight to do honor more than to myself?" And Haman said to the king, "For the man whom the king delighteth to honor, let royal apparel be brought which the king is accustomed to wear, and the horse that the king rideth upon, and the crown royal which is set upon his head: and let the apparel and the horse be delivered to the hand of one of the king's most noble princes, that they may array the man therewith whom the king delighteth to honor, and cause him to ride on horseback through the street of the city, and proclaim before him, 'Thus shall it be done to the man whom the king delighteth to honor.'" Then the king said to Haman, "Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken." {72} Then took Haman the apparel and the horse, and arrayed Mordecai, and caused him to ride through the street of the city, and proclaimed before him, 'Thus shall it be done unto the man whom the king delighteth to honor.'" And Mordecai came again to the king's gate. But Haman hasted to his house, mourning and having his head covered. And Haman recounted unto Zeresh his wife and all his friends everything that had befallen him. Then said his wise men, and Zeresh his wife unto him, "If Mordecai, before whom thou hast begun to fall, be of the race of the Jews, thou shalt not prevail against him, but shalt surely fall before him." While they were yet talking with him, came the king's chamberlains, and hasted to bring Haman unto the banquet that Esther had prepared. So the king and Haman came to the banquet with Esther the queen. And the king said again to Esther on the second day at the banquet of wine, "What is thy petition, Queen Esther? and it shall be granted thee: and what is thy request? even to the half of the kingdom it shall be performed." Then Esther the queen answered and said, "If I have found favor in thy sight, O king, and if it please the king, let my life be given me at my petition, and my people at my request: for we are sold, I and my people, to be destroyed, to be slain, and to perish. But if we had been sold for bondmen and bondwomen, I had held my peace, although the adversary could not have compensated for the king's damage." {73} Then spoke the king Ahasuerus and said to Esther the queen, "Who is he, and where is he, that dares presume in his heart to do so?" And Esther said, "An adversary and an enemy, even this wicked Haman." Then Haman was afraid before the king and the queen. And the king arose in his wrath from the banquet of wine and went into the palace garden: and Haman stood up to make request for his life to Esther the queen; for he saw that there was evil determined against him by the king. Then the king returned out of the palace garden into the place of the banquet of wine; and Haman was fallen upon the couch whereon Esther was. Then said the king, "Will he even do harm to the queen before me in the house?" As the word went out of the king's mouth, they covered Haman's face. Then said Harbonah, one of the chamberlains that were before the king, "Behold also, the gallows fifty cubits high, which Haman hath made for Mordecai, who spoke good for the king, standeth in the house of Haman." And the king said, "Hang him thereon." So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified. On that day the king Ahasuerus gave the house of Haman the Jew's enemy to Esther the queen. And Mordecai came before the king; for Esther had told what he was to her. And the king took off his ring, which he had taken from Haman, and gave it unto Mordecai. And Esther set Mordecai over the house of Haman. And {74} Esther spoke yet again before the king, and fell down at his feet, and besought him with tears to put away the mischief of Haman, and the device that he had devised against the Jews. Then the king held out to Esther the golden scepter. So Esther arose, and stood before the king. And she said, "If it please the king, and if I have found favor in his sight, and the thing seem right before the king, and I be pleasing in his eyes, let it be written to reverse the letters devised by Haman, which he wrote to destroy the Jews which are in all the king's provinces: for how can I endure to see the evil that shall come unto my people? or how can I endure to see the destruction of my kindred?" Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, "Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews. Write ye also to the Jews, as it pleaseth you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse." Then were the king's scribes called at that time, in the third month, which is the month Sivan, on the three and twentieth day thereof; and it was written according to all that Mordecai commanded unto the Jews, and to the satraps, and the governors and princes of the provinces which are from India unto Ethiopia, an hundred and twenty and seven provinces, unto every province according to the writing thereof, and unto every people after {75} their language, and to the Jews according to their writing, and according to their language. And he wrote in the name of King Ahasuerus, and sealed it with the king's ring, and sent letters by king's messengers on horseback, riding on swift steeds that were used in the king's service: wherein the king granted the Jews which were in every city to gather themselves together, and to stand for their life, to destroy, to slay, and to cause to perish, all the power of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey, upon one day in all the provinces of King Ahasuerus, namely, upon the thirteenth day of the twelfth month, which is the month Adar. A copy of the writing, that the decree should be given out in every province, was published unto all the peoples, and that the Jews should be ready on that day to avenge themselves on their enemies. So the king's messengers that rode upon swift steeds that were used in the king's service went out, being hastened and urged on by the king's commandment; and the decree was given out in Shushan the palace. And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple: and the city of Shushan shouted and was glad. The Jews had light and gladness, and joy and honor. And in every province, and in every city, whithersoever the king's commandment and his decree came, the Jews had gladness and joy, a feast and a good day. And many among the peoples of the land {76} became Jews; for the fear or the Jews was fallen upon them. Now in the twelfth month, which is the month Adar, on the thirteenth day of the same, when the king's commandment and his decree drew near to be put in execution, in the day that the enemies of the Jews hoped to have rule over them; whereas it was turned to the contrary, that the Jews had rule over them that hated them, the Jews gathered themselves together in their cities throughout all the provinces of the king Ahasuerus, to lay hand on such as sought their hurt: and no man could withstand them; for the fear of them was fallen upon all the peoples. And all the princes of the provinces, and the satraps, and the governors, and they that did the king's business, helped the Jews; because the fear of Mordecai was fallen upon them. For Mordecai was great in the king's house, and his fame went forth throughout all the provinces: for the man Mordecai grew greater and greater. And the Jews smote all their enemies with the stroke of the sword and with great slaughter and destruction, and did what they would unto them that hated them. And in Shushan the palace the Jews slew and destroyed five hundred men. And the ten sons of Haman, the Jews' enemy, they slew; but on the spoil they laid not their hand. On that day the number of those that were slain in Shushan the palace was brought before the king. And the king said unto Esther the queen, "The Jews have slain and destroyed five hundred men in Shushan the palace, and the ten sons of Haman; what have they done in the rest of the king's {77} provinces! Now what is thy petition? and it shall be granted thee; or what is thy request further? and it shall be done." Then said Esther, "If it please the king, let it be granted to the Jews which are in Shushan to do to-morrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows." And the king commanded it so to be done: and a decree was given out in Shushan; and they hanged Haman's ten sons. And the Jews that were in Shushan gathered themselves together on the fourteenth day also of the month Adar, and slew three hundred men in Shushan; but on the spoil they laid not their hand. And the other Jews that were in the king's provinces gathered themselves together, and stood for their lives, and had rest from their enemies, and slew of them that hated them seventy and five thousand; but on the spoil they laid not their hand. This was done on the thirteenth day of the month Adar; and on the fourteenth day of the same they rested, and made it a day of feasting and gladness. But the Jews that were in Shushan assembled together on the thirteenth day thereof, and on the fourteenth thereof; and on the fifteenth day of the same they rested, and made it a day of feasting and gladness. Therefore do the Jews of the villages, that dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and a good day, and of sending gifts one to another. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces of the king {78} Ahasuerus, both far and near, to enjoin them that they should keep the fourteenth day of the month Adar, and the fifteenth day of the same, yearly, as the days wherein the Jews had rest from their enemies, and the month which was turned unto them from sorrow to gladness, and from mourning into a good day: that they should make them days of feasting and gladness, and of sending presents one to another, and gifts to the poor. And the Jews undertook to do as they had begun, and as Mordecai had written unto them; because Haman, the enemy of all the Jews, had plotted against the Jews to destroy them, and had cast Pur, that is, the lot, to consume them, and to destroy them; but when the matter came before the king, he commanded by letters that his wicked device, which he had devised against the Jews, should return upon his own head; and that he and his sons should be hanged on the gallows. Wherefore they called these days Purim, after the name of Pur. Therefore because of all the words of this letter, and of that which they had seen concerning this matter, and that which had come unto them, the Jews ordained, and took upon them, and upon their race, and upon all such as joined themselves unto them, so that it should not fail, that they would keep these two days according to the writing thereof, and according to the appointed time thereof, every year; and that these days should be remembered and kept throughout every generation, every family, every province, and every city; and that these days of Purim should not fail from among the Jews, nor the memorial of them perish from their race. Then Esther {79} the queen, and Mordecai the Jew, wrote with all authority to confirm this second letter of Purim. And he sent letters unto all the Jews, to the hundred twenty and seven provinces of the kingdom of Ahasuerus, with words of peace and truth, to confirm these days of Purim in their appointed times, according as Mordecai the Jew and Esther the queen had enjoined them, and as they had ordained for themselves and for their race. And the commandment of Esther confirmed these matters of Purim; and it was written in the book. And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea. And all the acts of his power and of his might, and the full account of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia? For Mordecai the Jew was next unto King Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren; seeking the good of his people, and speaking peace to all his race. {80} JUDITH PERSONS OF THE STORY. _Judith, a widow of Bethulia_. _Holofernes, captain of the hosts of Nebuchadnezzar_. _Ozias, elder in Bethulia_. _Maid of Judith's_. _People of Bethulia, soldiers of Holofernes_. PLACE OF THE STORY. _Bethulia_. _Camp of Holofernes_. _Tent of Holofernes_. JUDITH. (The story of Judith, and how she delivered Israel by cutting off the head of Holofernes, a great captain of the armies of King Nebuchadnezzar, is told in the Apocrypha. According to the story, King Nebuchadnezzar made war upon Arphaxad, king of the Medes. He summoned all nations to aid him, and having been victorious, he sent an army of 132,000 men to take vengeance upon those nations which refused to come at his call. This great army swept down from the North, destroying everything in its path.) _The March of Holofernes_. And Holofernes went forth from the presence of his lord, and called all the governors and the captains and {81} officers of the host of Asshur; and he numbered chosen men for the battle, as his lord had commanded him, up to a hundred and twenty thousand, and twelve thousand archers on horseback; and he ranged them, as a great army is ordered for the war. And he took camels and asses and mules for their baggage, an exceeding great multitude; and sheep and oxen and goats without number for their provision; and great stores of food for every man, and exceeding much gold and silver out of the king's house. And he went forth, he and all his host, on their journey, to go before King Nebuchadnezzar, and to cover all the face of the earth westward with their chariots and horsemen and chosen footmen. And a great company of many nations went forth with them like locusts, and like the sand of the earth: for they could not be numbered by reason of their multitude. And they went out of Nineveh three days' journey toward the plain of Bectileth, and encamped from Bectileth near the mountain which is at the left hand of the upper Cilicia. And he took all his host, his footmen and horsemen and chariots, and went away from thence into the hill country, and destroyed many peoples. And the fear and the dread of him fell upon them that dwelt on the sea coast, from the north to the south. And they sent to him messengers with words of peace, saying, "Behold, we the servants of Nebuchadnezzar the great king lie before thee: use us as it is pleasing in thy sight. Behold, our dwellings, and all our country, and all our fields of wheat, and our flocks and herds, and all the sheepcotes {82} of our tents, lie before thy face: use them as it may please thee. Behold, even our cities and they that dwell in them are thy servants: come and deal with them as it is good in thine eyes." And the men came to Holofernes, and spoke to him according to these words. And he came down toward the sea coast, he and his host, and set garrisons in the great cities, and took out of them chosen men for allies. And they received him, they and all the country round about them, with garlands and dances and timbrels. And he cast down all their defenses, and cut down their sacred groves: and it had been given to him to destroy all the gods of the land, that all the nations should worship Nebuchadnezzar only, and that all their tongues and their tribes should call upon him as god. And he came towards Esdraelon near to Dotaea, which is over against the great ridge of Judaea. And he encamped between Geba and Scythopolis, and he was there a whole month, that he might gather together all the baggage of his host. _The Siege of Bethulia_. (After ravaging the coast, Holofernes pushed up into the hill country to attack the cities of Israel.) But the next day Holofernes gave command to all his army and to all his people which were come to be his allies, that they should remove their camp toward Bethulia, and take aforehand the ascents of the hill country, and make war against the children of Israel. And every mighty man of them removed that day, and the host of their men of {83} war was a hundred and seventy thousand footmen, and twelve thousand horsemen, beside the baggage, and the men that were afoot among them, an exceeding great multitude. And they encamped in the valley near unto Bethulia, by the fountain, and they spread out over all the land. But the children of Israel, when they saw the multitude of them, were troubled exceedingly, and said every one to his neighbor, "Now shall these men lick up the face of all the earth; and neither the high mountains, nor the valleys, nor the hills, shall be able to bear their weight." And every man took up his weapons of war, and when they had kindled fires upon their towers, they remained and watched all that night. But on the second day Holofernes led out all his horse in the sight of the children of Israel which were in Bethulia, and viewed the ascents to their city, and searched out the fountains of the waters, and seized upon them, and set garrisons of men of war over them, and himself departed to his people. And there came to him all the rulers of the children of Esau, and all the leaders of the people of Moab, and the captains of the sea coast, and said,-- "Let our lord now hear a word, that thy host be not overthrown. For this people of the children of Israel do not trust in their spears, but in the height of the mountains wherein they dwell, for it is not easy to come up to the tops of their mountains. And now, my lord, fight not against them in battle array, and there shall not so much as one man {84} of thy people perish. Remain in thy camp, and keep safe every man of thy host, and let thy servants get possession of the fountain of water, which issueth forth at the foot of the mountain: because all the inhabitants of Bethulia have their water hence; and thirst shall kill them, and they shall give up their city: and we and our people will go up to the tops of the mountains that are near, and will encamp upon them, to watch that not one man go out of the city. And they shall be consumed with famine, they and their wives and their children, and before the sword come against them they shall be laid low in the streets where they dwell. And thou shalt render them an evil reward; because they rebelled, and met thee not in peace." And their words were pleasing in the sight of Holofernes and in the sight of all his servants; and he commanded to do as they had spoken. And the army of the children of Ammon removed, and with them five thousand of the children of Asshur, and they encamped in the valley, and seized upon the waters and the fountains of the waters of the children of Israel. And the children of Esau went up with the children of Ammon, and encamped in the hill country; and the rest of the army of the Assyrians encamped in the plain, and covered all the face of the land; and their tents and baggage were pitched upon it, and they were an exceeding great multitude. And the children of Israel cried unto the Lord their God, because their heart failed, for all their enemies had compassed them round about, and there was no way to escape from among them. And all the army of Asshur {85} remained about them, their footmen and their chariots and their horsemen, four and thirty days; and all their vessels of water failed all the inhabitants of Bethulia. And the cisterns were emptied, and they had not water to drink their fill for one day: for they gave them drink by measure. And their young children were dying, and the women and the young men fainted for thirst, and they fell down in the streets of the city, and in the passages of the gates, and there was no longer any strength in them. And all the people were gathered together against Ozias, and against the rulers of the city, the young men and the women and the children, and they cried with a loud voice, and said before all the elders,-- "God be judge between you and us: because ye have done us great wrong, in that ye have not spoken words of peace with the children of Asshur. And now we have no helper: but God hath given us into their hands, that we should be laid low before them with thirst and great destruction. And now call them unto you, and deliver up the whole city for a prey to the people of Holofernes, and to all his host. For it is better for us to be made a spoil for them: for we shall be servants, and our souls shall live, and we shall not see the death of our babes before our eyes, and our wives and our children fainting in death. We take to witness against you the heaven and the earth, and our God and the Lord of our fathers, who punisheth us according to our sins and the sins of our fathers, that he do not according as we have said this day." And there was great weeping of all with one consent {86} in the midst of the assembly; and they cried unto the Lord God with a loud voice. And Ozias said to them, "Brethren, be of good courage, let us yet endure five days, in the which space the Lord our God may turn his mercy toward us; for he will not forsake us utterly. But if these days pass, and there come no help unto us, I will do according to your words." And he dispersed the people, every man to his own camp; and they went away unto the walls and towers of their city; and he sent the women and children into their houses: and they were brought very low in the city. _Then there arose a saviour for Israel in the person of Judith_. And in those days Judith heard thereof, whose husband was Manasses, of her tribe and of her family, and he died in the days of barley harvest. For he stood over them that bound sheaves in the field, and the heat came upon his head, and he fell on his bed, and died in his city Bethulia. And Judith was a widow in her house three years and four months. And she made her a tent upon the top of her house, and put on sackcloth; and the garments of her widowhood were upon her. And she was of a goodly countenance, and exceeding beautiful to behold: and her husband Manasses had left her gold, and silver, and menservants, and maidservants, and cattle and lands. And there was none that gave her an evil word; for she feared God exceedingly. And she heard the evil words of the people against the governor, because they fainted for lack of water; and {87} Judith heard all the words that Ozias spoke unto them, how he swore to them that he would deliver the city unto the Assyrians after five days. And she sent her maid, who was over all things that she had, to call Ozias and the elders of her city. And they came to her, and she said to them,-- "Hear me now, O ye rulers of the inhabitants of Bethulia: for your word that ye have spoken before the people this day is not right, and ye have set the oath which ye have pronounced between God and you, and have promised to deliver the city to our enemies, unless within these days the Lord turn to help you. And now who are ye that have tempted God this day, and stand instead of God among the children of men? And now try the Lord Almighty and ye shall never know anything. For ye cannot find the depth of the heart of man, and ye cannot perceive the things that he thinketh: and how can ye search out God, which hath made all these things, and know his mind, and comprehend his purpose? Nay, my brethren, provoke not the Lord our God to anger. For if he be not minded to help us within these five days, he hath power to defend us when he will, or to destroy us before the face of our enemies. But do not ye pledge the counsels of the Lord our God: for God is not as man, that he should be threatened; neither as the son of man, that he should be turned by intreaty. Wherefore let us wait for the salvation that cometh from him, and call upon him to help us, and he will hear our voice, if it please him. For there arose none in our age, neither is there any of us to-day, {88} tribe, or kindred, or family, or city, which worship gods made with hands, as it was in the former days; for which cause our fathers were given to the sword, and for a spoil, and fell with a great fall before our enemies. But we know no other god beside him, wherefore we hope that he will not despise us, nor any of our race. For if we be taken so, all Judea shall lie waste, and our sanctuary shall be spoiled; and of our blood shall he require the profanation thereof. And the slaughter of our brethren, and the captivity of the land, and the desolation of our inheritance, shall he turn upon our heads among the Gentiles, wheresoever we shall be in bondage; and we shall be an offense and a reproach before them that take us for a possession. For our bondage shall bring favor: but the Lord our God shall turn it to dishonor. "And now, brethren, let us show an example to our brethren, because their soul hangeth upon us, and the sanctuary and the house and the altar rest upon us. Besides all this let us give thanks to the Lord our God, which trieth us, even as he did our fathers also. Remember all the things which he did to Abraham, and all the things in which he tried Isaac, and all the things which happened to Jacob in Mesopotamia of Syria, when he kept the sheep of Laban his mother's brother. For he hath not tried us in the fire, as he did them, to search out their hearts, neither hath he taken vengeance on us; but the Lord doth scourge them that come near unto him, to admonish them." And Ozias said to her, "All that thou hast spoken hast {89} thou spoken with a good heart, and there is none that shall deny thy words. For this is not the first day wherein thy wisdom is manifested; but from the beginning of thy days all the people have known thine understanding, because the disposition of thy heart is good. But the people were exceeding thirsty, and compelled us to do as we spoke to them, and to bring an oath upon ourselves, which we will not break. And now pray thou for us, because thou art a godly woman, and the Lord shall send us rain to fill our cisterns, and we shall faint no more." And Judith said to them, "Hear me, and I will do a thing, which shall go down to all generations among the children of our race. Ye shall stand at the gate this night, and I will go forth with my maid: and, within the days after which ye said ye would deliver the city to our enemies, the Lord shall visit Israel by my hand. But ye shall not inquire of mine act: for I will not declare it unto you, till the things be finished that I do." And Ozias and the rulers said unto her, "Go in peace, and the Lord God be before thee, to take vengeance on our enemies." And they returned from the tent and went to their stations. But Judith fell upon her face, and put ashes upon her head, and uncovered the sackcloth wherewith she was clothed; and the incense of that evening was now being offered at Jerusalem in the house of God, and Judith cried unto the Lord with a loud voice, and said:-- {90} THE PRAYER OF JUDITH. "O God, O my God, hear me! Behold, the Assyrians are multiplied in their power; they are exalted with horse and rider; they have gloried in the strength of their footmen; they have trusted in shield and spear and bow and sling; and they know not that thou art the Lord that breaketh the battles: the Lord is thy name. Dash thou down their strength in thy power, and bring down their force in thy wrath: for they have purposed to profane thy sanctuary, and to defile the tabernacle where thy glorious name resteth, and to cast down with the sword the horn of thine altar. Look upon their pride, and send thy wrath upon their heads: give into my hand, who am a widow, the might that I have conceived. Smite by the deceit of my lips the servant with the prince, and the prince with his servant: break down their stateliness by the hand of a woman. For thy power standeth not in multitude, nor thy might in strong men: but thou art a God of the afflicted, thou art a helper of the oppressed, an upholder of the weak, a protector of the forlorn, a saviour of them that are without hope. I pray thee, I pray thee, God of my father, and God of the inheritance of Israel, Lord of the heavens and of the earth, Creator of the waters, King of every creature, hear thou my prayer: and make my speech and deceit to be their wound and stripe, who have purposed hard things against thy covenant, and thy hallowed house, and the top of Sion, and the house of the possession of thy children. And make every nation and tribe of thine to know that thou art God, the God of all power and might, and that there is none other that protecteth the race of Israel but thou." {91} _Judith Goes to the Camp of the Enemy_. And it came to pass, when she had ceased to cry to the God of Israel, and had made an end of all these words, that she rose up where she had fallen down, and called her maid, and went down into the house, in the which she was wont to abide on the Sabbath days and on her feast days, and pulled off her sackcloth which she had put on, and put off the garments of her widowhood, and washed with water, and anointed herself with rich ointment, and braided the hair of her head, and put on her garments of gladness, wherewith she was wont to be clad in the days of the life of Manasses her husband. And she took sandals for her feet, and put her chains about her, and her bracelets, and her rings, and her earrings, and all her ornaments, and decked herself bravely, to beguile the eyes of all men that should see her. And she gave her maid a leathern bottle of wine, and a cruse of oil, and filled a bag with parched corn and lumps of figs and fine bread; and she packed all her vessels together, and laid them upon her. And they went forth to the gate of the city of Bethulia, and found standing thereby Ozias, and the elders of the city. But when they saw her, that her countenance was altered, and her apparel was changed, they wondered much at her beauty, and said to her, "The God of our fathers give thee favor, and accomplish thy purposes to the glory of the children of Israel, and to the exaltation of Jerusalem." {92} And she worshiped God, and said to them, "Command that they open to me the gate of the city, and I will go forth to accomplish the things whereof ye spoke with me." And they commanded the young men to open unto her, as she had spoken: and they did so. And Judith went out, she, and her handmaid with her; and the men of the city looked after her, until she was gone down the mountain, until she had passed the valley, and they could see her no more. And they went straight onward in the valley: and the outpost of the Assyrians met her; and they took her, and asked her, "Of what people art thou? and whence comest thou? and whither goest thou?" And she said, "I am a daughter of the Hebrews, and I flee away from their presence; because they are about to be given you to be consumed: and I am coming into the presence of Holofernes the chief captain of your host, to declare words of truth; and I will show him a way, whereby he shall go, and win all the hill country, without losing one of his men." Now when the men heard her words, and beheld her countenance, they wondered greatly at her beauty, and they said to her, "Thou hast saved thy life, in that thou hast hasted to come down to the presence of our lord: and now come to his tent, and some of us shall conduct thee, until they shall deliver thee into his hands. But when thou standest before him, be not afraid in thine heart, but declare unto him according to thy words; and he will treat thee well." And they chose out of them a hundred men, {93} and appointed them to accompany her and her maid; and they brought them to the tent of Holofernes. And there was a concourse throughout all the camp, for her coming was noised among the tents; and they came and gathered about, as she stood without the tent of Holofernes, until they told him of her. And they marveled at her beauty, and marveled at the children of Israel because of her, and each one said to his neighbor, "Who shall despise this people, that have among them such women? for it is not good that one man of them be left, seeing that, if they are let go, they shall be able to deceive the whole earth." And they that lay near Holofernes, and all his servants, went forth and brought her into the tent. And Holofernes was resting upon his bed under the canopy, which was woven with purple and gold and emeralds and precious stones. And they told him of her; and he came forth into the space before his tent, with silver lamps going before him. But when Judith was come before him and his servants, they all marveled at the beauty of her countenance; and she fell down upon her face, and did reverence unto him: and his servants raised her up. And Holofernes said to her, "Woman, be of good comfort, fear not in thy heart: for I never hurt any that hath chosen to serve Nebuchadnezzar, the king of all the earth. And now, if thy people that dwelleth in the hill country had not set light by me, I would not have lifted up my spear against them: but they have done these things to themselves. And now tell me wherefore thou didst flee {94} from them and earnest unto us: for thou art come to save thyself; be of good comfort, thou shalt live this night, and hereafter: for there is none that shall wrong thee, but all shall treat thee well, as is done unto the servants of King Nebuchadnezzar my lord." And Judith said to him, "Receive the words of thy servant, and let thy handmaid speak in thy presence, and I will declare no lie to my lord this night. And if thou shalt follow the words of thy handmaid, God shall bring the thing to pass perfectly with thee; and my lord shall not fail of his purposes. As Nebuchadnezzar king of all the earth liveth, and as his power liveth, who hath sent thee for the preservation of every living thing, not only do men serve him by thee, but also the beasts of the field and the cattle and the birds of the heaven shall live through thy strength, in the time of Nebuchadnezzar and of all his house. For we have heard of thy wisdom and the subtle devices of thy soul, and it hath been reported in all the earth, that thou only art brave in all the kingdom, and mighty in knowledge, and wonderful in feats of war. "And now as concerning the matter: our race shall not be punished, neither shall the sword prevail against them, except they sin against their God. And now, that my lord be not defeated and his purpose frustrated, and that death may fall upon them, their sin hath overtaken them, wherewith they shall provoke their God to anger, whensoever they shall do wickedness. Since their victuals failed them, and all their water was scant, they took counsel to lay hands upon their cattle, and determined to consume all {95} those things, which God charged them by his laws that they should not eat: and they are resolved to spend the first fruits of the corn, and the tenths of the wine and the oil, which they had sanctified, and reserved for the priests that stand before the face of our God in Jerusalem; the which things it is not lawful for any of the people so much as to touch with their hands. "Wherefore I thy servant, knowing all this, fled away from their presence; and God sent me to work things with thee, whereat all the earth shall be astonished, even as many as shall hear it. For thy servant is religious, and serveth the God of heaven day and night: and now, my lord, I will abide with thee, and thy servant will go forth by night into the valley, and I will pray to God, and he shall tell me when they have committed their sins: and I will come and show it also to thee; and thou shalt go forth with all thy host, and there shall be none of them that shall resist thee. And I will lead thee through the midst of Judaea, until thou comest over against Jerusalem; and I will set thy seat in the midst thereof; and thou shalt drive them as sheep that have no shepherd, and a dog shall not so much as open his mouth before thee: for these things were told me according to my foreknowledge, and were declared unto me, and I was sent to tell thee." And her words were pleasing in the sight of Holofernes and of all his servants; and they marveled at her wisdom, and said, "There is not such a woman from one end of the earth to the other, for beauty of face, and wisdom of words." {96} And Holofernes said to her, "God did well to send thee before the people, that might should be in our hands, and destruction among them that lightly regarded my lord. And now thou art beautiful in thy countenance, and wise in thy words: for if thou shalt do as thou hast spoken, thy God shall be my God, and thou shalt dwell in the house of King Nebuchadnezzar, and shalt be renowned through the whole earth." And he commanded to bring her in where his silver vessels were set, and bade that they should prepare for her of his own meats, and that she should drink of his own wine. And Judith said, "I will not eat thereof, lest there be an offense: but provision shall be made for me of the things that are come with me." And Holofernes said to her, "But if thy provisions should fail, whence shall we be able to give thee the like? for there is none of thy race with us." And Judith said to him, "As thy soul liveth, my lord, thy servant shall not spend those things that be with me, until the Lord work by my hand the things that he hath determined." And the servants of Holofernes brought her into the tent, and she slept till midnight, and she rose up toward the morning watch, and sent to Holofernes, saying, "Let my lord now command that they suffer thy servant to go forth to prayer." And Holofernes commanded his guards that they should not stay her: and she abode in the camp three days, and went out every night into the valley of Bethulia. {97} and washed herself at the fountain of water in the camp. And when she came up, she besought the Lord God of Israel to direct her way to the raising up of the children of his people. And she came in, and remained in the tent, until she took her food toward evening. _Holofernes Makes a Feast_. And it came to pass on the fourth day, Holofernes made a feast to his own servants only, and called none of the officers to the banquet. And he said to his officer who had charge over all that he had, "Go now, and persuade this Hebrew woman which is with thee, that she come to us, and eat and drink with us." And the officer went from the presence of Holofernes, and came in to her, and said, "Let not this fair damsel fear to come to my lord, and to be honored in his presence, and to drink wine and be merry with us, and to be made this day as one of the daughters of the children of Asshur, which serve in the house of Nebuchadnezzar." And Judith said to him, "And who am I, that I should deny my lord? for whatsoever shall be pleasing in his eyes I will do speedily, and this shall be my joy unto the day of my death." And she arose, and decked herself with her apparel and all her woman's attire; and her servant went and laid rugs of soft skins on the ground for her over against Holofernes, which she had received of the officer for her daily use, that she might sit and eat upon them. And {98} Judith came in and sat down, and Holofernes' heart was ravished with her, and his soul was moved, and he desired exceedingly her company. And Holofernes said to her, "Drink now, and be merry with us." And Judith said, "I will drink now, my lord, because my life is magnified in me this day more than all the days since I was born." And she ate and drank before him what her servant had prepared. And Holofernes took great delight in her, and drank exceedingly much wine, more than he had drunk at any time in one day since he was born. But when the evening was come, his servants made haste to depart, and his officer shut the tent without, and dismissed them that waited from the presence of his lord; and they went away to their beds: for they were all weary, because the feast had been long. But Judith was left alone in the tent, and Holofernes lying along upon his bed: for he was drunk with wine. And Judith had commanded her servant to stand without her bedchamber, and wait for her coming forth, as she did daily: for she said she would go forth to her prayer; and she spoke to the officer according to the same words. _Judith Kills the Great Captain_. And all went away from her presence, and none was left in the bedchamber, neither small nor great. And Judith, standing by his bed, said in her heart, "O Lord God of all power, look in this hour upon the works of my {99} hands for the exaltation of Jerusalem. For now is the time to help thine inheritance, and to do the thing that I have purposed to the destruction of the enemies which are risen up against us." And she came to the rail of the bed, which was at Holofernes' head, and took down his scimitar from thence; and she drew near unto the bed, and took hold of the hair of his head, and said, "Strengthen me, O Lord God of Israel, this day." And she smote twice upon his neck with all her might, and took away his head from him, and tumbled his body down from the bed, and took down the canopy from the pillars; and after a little while she went forth, and gave Holofernes' head to her maid; and she put it in her bag of victuals: and they two went forth together unto prayer, according to their custom: and they passed through the camp, and the valley, and went up to the mountain of Bethulia, and came to the gates thereof. And Judith said afar off to the watchmen at the gates, "Open, open now the gate: God is with us, even our God, to shew his power yet in Israel, and his might against the enemy, as he hath done even this day." And it came to pass, when the men of her city heard her voice, they made haste to go down to the gate of their city, and they called together the elders of the city. And they ran all together, both small and great, for it was strange to them that she was come: and they opened the gate, and received them, making a fire to give light, and gathered them round about. And she said to them {100} with a loud voice, "Praise God, praise him: praise God, who hath not taken away his mercy from the house of Israel, but hath destroyed our enemies by my hand this night." And she took forth the head out of the bag, and shewed it, and said to them, "Behold, the head of Holofernes, the chief captain of the host of Asshur, and behold, the canopy, wherein he did lie in his drunkenness; and the Lord smote him by the hand of a woman. And as the Lord liveth, who preserved me in my way that I went, my countenance deceived him to his destruction." And all the people were exceedingly amazed, and bowed themselves, and worshiped God, and said with one accord, "Blessed art thou, O our God, who hast this day brought to nought the enemies of thy people." And Ozias said to her, "Blessed art thou, daughter, in the sight of the Most High God, above all the women upon the earth; and blessed is the Lord God, who created the heavens and the earth, who directed thee to the smiting of the head of the prince of our enemies. For thy hope shall not depart from the heart of men that remember the strength of God for ever. And God turn these things to thee for a perpetual praise, to visit thee with good things, because thou didst not spare thy life by reason of the affliction of our race, but didst avenge our fall, walking a straight way before our God." And all the people said, "Amen! Amen!" {101}{102} [Illustration] PASS OF UPPER BETH-HORON FROM THE SOUTH, THE SCENE OF MANY HEBRON VICTORIES Copyright by Underwood & Underwood and used by special permission Upper and lower Beth-horon are in the northernmost of the three gorges which break through the steep wall of the western front of the central ranges of Palestine. A path leads up the ravine to lower Beth-horon, which stands on a ridge about 1,240 feet above the sea. Mounting a long and steep ascent, rocky and rough, but with the rock in places cut into steps, the traveler after an hour's climb reaches upper Beth-horon, which stands 1,730 feet above the sea, on a mountain spur with a deep valley both to north and south. The village is small, but exhibits traces of ancient walls and foundations, and to the east of it is a reservoir, apparently of great antiquity. So situated, the Beth-horons could not fail to be connected with the march and retreat of armies and often hosts swarmed up this avenue or swept down it in flight. More than one memorable battle takes its name from Beth-horon. Thrice the two towns were fortified, by Solomon, by the Syrian general Bacchides, and by the Jews against Holofernes. It was by Beth-horon that Certius Gallus advanced in the first onset of the Roman armies against Jerusalem, and down its gorge he was driven in rout by the insurgent Jews. And Beth-horon saw the first Crusaders march to Jerusalem; and saw Richard, the third Crusader, in vain try to force a passage by the same route. [End illustration] {103} And Judith said to them, "Hear me now, my brethren, and take this head, and hang it upon the battlement of your wall. And it shall be, so soon as the morning shall appear, and the sun shall come forth upon the earth, ye shall take up everyone his weapons of war, and go forth every valiant man of you out of the city, and ye shall set a captain over them, as though ye would go down to the plain toward the outposts of the children of Asshur; and ye shall not go down. And these shall take up their armor, and shall go into their camp, and rouse up the captains of the host of Asshur, and they shall run together to the tent of Holofernes, and they shall not find him: and fear shall fall upon them, and they shall flee before your face. And ye, and all that inhabit every region of Israel, shall pursue them and overthrow them as they go." _Israel's Victory_. And as soon as the morning arose, they hung the head of Holofernes upon the wall, and every man took up his weapons, and they went forth by companies unto the passes of the mountain. But when the children of Asshur saw them, they sent hither and thither to their leaders. And they came to Holofernes' tent, and said to him that was over all that he had, "Waken now our lord: for the slaves have been bold to come down against us to battle, that they may be utterly destroyed." And the officer went in, and knocked at the outer door of the tent. But when none answered, he opened it, and went into the bedchamber, and found him thrown upon the threshold dead, and his head had been taken from him. And he cried with a loud voice, with weeping and {104} groaning and a mighty cry, and rent his garments. And he entered into the tent where Judith lodged: and he found her not, and he leaped out to the people, and cried aloud, "The slaves have dealt treacherously: one woman of the Hebrews hath brought shame upon the house of King Nebuchadnezzar; for, behold, Holofernes lieth upon the ground, and his head is not on him." But when the rulers of the host of Asshur heard the words, they rent their robes, and their souls were troubled exceedingly, and there was a cry and an exceeding great noise in the midst of the camp. And when they that were in the tents heard, they were amazed at the thing that was come to pass. And trembling and fear fell upon them, and no man dared abide any more in the sight of his neighbor, but rushing out with one accord, they fled into every way of the plain and of the hill country. And they that had encamped in the hill country round about Bethulia fled away. And then the children of Israel, everyone that was a warrior among them, rushed out upon them, and fell upon the camp of Asshur, and spoiled them, and were enriched exceedingly. But the children of Israel returned from the slaughter, and took possession of that which remained; and the villages and the cities, that were in the hill country and in the plain country, took much spoil: for there was an exceeding great store. And Joakim the high priest, and the elders of Jerusalem came to behold the good things which the Lord had showed to Israel, and to see Judith, and to salute her. {105} But when they came unto her, they all blessed her with one accord, and said unto her, "Thou art the exaltation of Jerusalem, thou art the great glory of Israel, thou art the great rejoicing of our race: thou hast done all these things by thy hand: thou hast done with Israel the things that are good, and God is pleased therewith: blessed be thou with the Almighty Lord for evermore." And all the people said, "Amen!" And the people plundered the camp for the space of thirty days: and they gave unto Judith Holofernes' tent, and all his silver cups, and his beds, and his vessels, and all his furniture: and she took them, and placed them on her mule, and made ready her wagons, and heaped them thereon. And all the women of Israel ran together to see her; and they blessed her, and made a dance among them for her; and she took branches in her hand, and gave to the women that were with her. And they made themselves garlands of olive, she and they that were with her, and she went before all the people in the dance, leading all the women: and all the men of Israel followed in their armor with garlands, and with songs in their mouths. And Judith began to sing this thanksgiving in all Israel, and all the people sang with loud voices this song of praise. And Judith sang-- THE SONG OF JUDITH. "Begin unto my God with timbrels, Sing unto my Lord with cymbals: {106} Sing unto him psalm and praise: Exalt him, and call upon his name. For the Lord is the God that breaketh the battles: For in his armies in the midst of the people He delivered me out of the hand of them that persecuted me. Asshur came out of the mountains from the north, He came with ten thousands of his host, The multitudes whereof stopped the torrents, And their horsemen covered the hills. He bragged that he would burn up my borders, And kill my young men with the sword, And throw my sucking children to the ground, And give mine infants for a prey, And make my virgins a spoil. The Almighty Lord brought them to nought by the hand of a woman. For their mighty one did not fall by young men, Neither did sons of the Titans smite him, Nor did great giants set upon him: But Judith the daughter of Merari made him weak with the beauty of her countenance. For she put off the apparel of her widowhood For the exaltation of those that were distressed in Israel, She anointed her face with ointment, And bound up her hair, And took a linen garment to deceive him. Her sandal ravished his eye, And her beauty took his soul prisoner, The scimitar passed through his neck. The Persians quaked at her daring, And the Medes were daunted at her boldness. Then my lowly ones shouted aloud, And my weak ones were terrified and crouched for fear: {107} They lifted up their voice, and they were turned to flight. The sons of damsels pierced them through, And wounded them as fugitives' children; They perished by the battle of my Lord. "I will sing unto my God a new song: O Lord, thou art great and glorious, Marvelous in strength, invincible. Let all thy creation serve thee: For thou didst speak, and they were made, Thou didst send forth thy spirit, and it builded them. And there is none that shall resist thy voice. For the mountains shall be moved from their foundations with the waters, And the rocks shall melt as wax at thy presence: But thou art yet merciful to them that fear thee. For all sacrifice is little for a sweet savor, And all the fat is very little for a whole burnt offering to thee: But he that feareth the Lord is great continually. Woe to the nations that rise up against my race: The Lord Almighty will take vengeance on them in the day of judgment, To put fire and worms in their flesh; And they shall weep and feel their pain for ever." {108} {109} TALES OF ELIJAH AND ELISHA {110} {111} ELIJAH AND ELISHA PERSONS OF THE STORY. _Elijah, Elisha,. Prophets_. _Ahab, King of Israel_. _Jezebel, his wife_. _Joram, son of Ahab_. _A widow in Zarephath, her son_. _Obadiah, an officer of the king_. _Naboth, a Jezreelite_. _A woman of Shunem, her husband and son_. _Naaman, captain of the hosts of Syria_. _A little Hebrew captive maiden_. _Gehazi, servant of Elisha_. _Ben-hadad, King of Syria_. _A King of Israel_. _An officer of the King_. _Jehu, a captain of the Hebrew army, afterward king_. _Priests of Baal, courtiers, soldiers, servants_. PLACES OF THE STORY. _Samaria, the brook Cherith, Zarephath, Mount Carmel, Mount Horeb, the Jordan, Shunem, Damascus_. {112} [Illustration] Map showing Elijah's Travels, by E. R. Hooker. [End illustration] {113} ELIJAH AND ELISHA. STORIES OF THE WONDERFUL DEEDS PERFORMED BY TWO MEN OF GOD WHO LIVED IN ISRAEL. _How Elijah Pronounced the Doom of Drouth. How He Was Entertained by a Poor Widow, and How He Paid for His Hospitality_. (In the Northern kingdom of Israel, a very wicked king named Ahab came to the throne. This very wicked king married a woman named Jezebel, who was even more wicked than himself, and they both did continually that which was evil in the sight of God. They worshiped idols, and they cruelly put to death those who worshiped God. Then there arose a prophet named Elijah, and one day he came to the court of the wicked king and queen, and spoke these words):-- "As the Lord, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word." This made the king very angry, and he would have killed Elijah, but he escaped, for the word of the Lord came to him, saying, "Get thee hence, and turn thee eastward, and hide thyself by the brook Cherith, that is before Jordan. And it shall be, that thou shalt drink of the brook; and I have commanded the ravens to feed thee there." So he went and did according unto the word of the Lord: {114} for he went and dwelt by the brook Cherith, that is before Jordan. And the ravens brought him bread and flesh in the morning, and bread and flesh in the evening; and he drank of the brook. And it came to pass after a while, that the brook dried up, because there was no rain in the land. And the word of the Lord came to him, saying, "Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow there to sustain thee." So he arose and went to Zarephath; and when he came to the gate of the city, behold, a widow was there gathering sticks: and he called to her, and said, "Bring me, I pray thee, a little water in a vessel, that I may drink." And as she was going to bring it, he called to her, and said, "Bring me, I pray thee, a morsel of bread in thine hand." And she said, "As the Lord thy God liveth, I have not a cake, but an handful of meal in the barrel, and a little oil in the cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die." And Elijah said unto her, "Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it forth unto me, and afterward make for thee and for thy son. For thus saith the Lord, the God of Israel, 'The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth.'" {115} And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. The barrel of meal wasted not, neither did the cruse of oil fail, according to the word of the Lord, which he spoke by Elijah. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him. And she said to Elijah, "What have I to do with thee, O thou man of God? thou art come unto me to bring my sin to remembrance, and to slay my son!" And he said to her, "Give me thy son." And he took him out of her bosom, and carried him up into the chamber, where he abode, and laid him upon his own bed. And he cried to the Lord, and said, "O Lord my God, hast thou also brought evil upon the widow with whom I sojourn, by slaying her son?" And he stretched himself upon the child three times, and cried to the Lord, and said, "O Lord my God, I pray thee, let this child's soul come into him again." And the Lord hearkened to the voice of Elijah; and the soul of the child came into him again, and he revived. And Elijah took the child, and brought him down out of the chamber into the house, and delivered him to his mother: and Elijah said, "See, thy son liveth." And the woman said to Elijah, "Now I know that thou art a man of God, and that the word of the Lord in thy mouth is truth." {116} _How the Prophets of Baal Were Tested, and Failed-- How the Lord Answered Elijah in Fire--How the Great Drought Was at Last Broken_. And it came to pass after many days, that the word of the Lord came to Elijah, in the third year, saying, "Go, show thyself unto Ahab; and I will send rain upon the earth." And Elijah went to show himself to Ahab. And the famine was sore in Samaria. And Ahab called Obadiah, who was over the household. (Now Obadiah feared the Lord greatly: for, when Jezebel cut off the prophets of the Lord, Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.) And Ahab said to Obadiah, "Go through the land, to all the fountains of water, and to all the brooks: perhaps we may find grass and save the horses and mules alive, that we lose not all the beasts." So they divided the land between them to pass throughout it: Ahab went one way by himself, and Obadiah went another way by himself. And as Obadiah was on the way, behold, Elijah met him: and he knew him, and fell on his face, and said, "Is it thou, my lord Elijah?" And he answered him, "It is I: go, tell thy lord, 'Behold, Elijah is here.'" And he said, "Wherein have I sinned, that thou wouldest deliver thy servant into the hand of Ahab, to slay me? As the Lord thy God liveth, there is no nation or kingdom, whither my lord hath not sent to seek thee: and when they said, 'He is not here,' he took an oath of the kingdom and nation, that they found thee not. {117}{118} [Illustration] ROCK OF ELIJAH'S ALTAR ON MOUNT CARMEL AND OUTLOOK NORTH OVER PLAIN OF ESDRAELON. Copyright by Underwood & Underwood and used by special permission. But it is as sanctuary that the long hill of Carmel is best remembered in history. In its separation from other hills, its position on the sea, its visibleness from all quarters of the country; in its uselessness for war or traffic; in its profusion of flowers, its high platforms and groves with their glorious prospects of land and sea, Carmel must have been a place of retreat and of worship from the earliest times. It was claimed for Baal; but, even before Elijah's day, an altar had stood upon it for Jehovah. About this altar--as on a spot whose sanctity they equally felt--the rival faiths met in that contest, in which for most of us all the history of Carmel consists. It is not without interest to know that the awful debate, whether Jehovah or Baal was supreme lord of the elements, was fought out for a full day in face of one of the most sublime prospects of earth and sea and heaven. Before him, who stands on Carmel, nature rises in a series of great stages from sea to Alp: the Mediterranean, the long coast to north and south, with its hot sands and palms; Esdraelon covered with wheat, Tabor and the lower hills of Galilee with their oaks,--then, over the barer peaks of Upper Galilee and the haze that is about them, the clear snow of Hermon, hanging like an only cloud in the sky. It was in face of that miniature universe that the Deity who was Character was vindicated as Lord against the deity who was not. It was over all that realm that the rain swept up at the call of the same God who exposed the injustice of the tyrant and avenged the wrongs of Naboth. [End illustration] {119} "And now thou sayest, 'Go, tell thy lord, Behold, Elijah is here.' And it shall come to pass, as soon as I am gone from thee, that the spirit of the Lord shall carry thee whither I know not; and so when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant fear the Lord from my youth. Was it not told my lord what I did when Jezebel slew the prophets of the Lord, how I hid an hundred men of the Lord's prophets by fifty in a cave, and fed them with bread and water? And now thou sayest, 'Go, tell thy lord, Behold, Elijah is here': and he shall slay me." And Elijah said, "As the Lord of hosts liveth, before whom I stand, I will surely show myself to him to-day." So Obadiah went to meet Ahab, and told him: and Ahab went to meet Elijah. And it came to pass, when Ahab saw Elijah, that Ahab said to him, "Is it thou, thou troubler of Israel?" And he answered, "I have not troubled Israel; but thou, and thy father's house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baal. Now therefore send, and gather to me all Israel to Mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the Asherah four hundred, who eat at Jezebel's table." So Ahab sent to all the children of Israel, and gathered the prophets together to Mount Carmel. And Elijah came near to all the people, and said, "How long halt ye {120} between two opinions? if the Lord be God, follow him: but if Baal, then follow him." And the people answered him not a word. Then said Elijah to the people, "I, even I only, am left a prophet of the Lord; but Baal's prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on the wood, and put no fire under: and I will dress the other bullock, and lay it on the wood, and put no fire under. And call ye on the name of your god, and I will call on the name of the Lord: and the God that answereth by fire, let him be God." And all the people answered and said, "It is well spoken." And Elijah said to the prophets of Baal, "Choose you one bullock for yourselves, and dress it first; for ye are many; and call on the name of your god, but put no fire under." And they took the bullock which was given them, and they dressed it and called on the name of Baal from morning even until noon, saying, "O Baal, hear us." But there was no voice, nor any that answered. And they leaped about the altar which was made. And it came to pass at noon, that Elijah mocked them, and said, "Cry aloud: for he is a god; either he is musing, or he is gone aside, or he is in a journey, or perhaps he sleepeth, and must be awaked." And they cried aloud, and cut themselves after their manner with knives and lances, till the blood gushed out {121} upon them. And when midday was past, they prophesied until the time of the offering of the evening sacrifice; but there was neither voice, nor any to answer, nor any that regarded. And Elijah said unto all the people, "Come near unto me"; and all the people came near unto him. And he repaired the altar of the Lord that was thrown down. And Elijah took twelve stones, according to the number of the tribes of the sons of Jacob. And with the stones he built an altar in the name of the Lord; and he made a trench about the altar. And he put the wood in order, and cut the bullock in pieces, and laid it on the wood. And he said, "Fill four barrels with water, and pour it on the burnt offering, and on the wood." And he said, "Do it the second time"; and they did it the second time. And he said, "Do it the third time"; and they did it the third time. And the water ran round about the altar; and he filled the trench also with water. And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, "O Lord, the God of Abraham, of Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Hear me, O Lord, hear me, that this people may know that thou, Lord, art God, and that thou hast turned their heart back again." Then the fire of the Lord fell, and consumed the burnt {122} offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces: and they said, "The Lord, he is God; the Lord, he is God." And Elijah said to them, "Take the prophets of Baal; let not one of them escape." And they took them: and Elijah brought them down to the brook Kishon, and slew them there. And Elijah said unto Ahab, "Get thee up, eat and drink; for there is the sound of abundance of rain.'; So Ahab went up to eat and to drink. And Elijah went up to the top of Carmel; and he bowed himself down upon the earth, and put his face between his knees. And he said to his servant, "Go up now, look toward the sea." And he went up and looked; and said, "There is nothing." And he said, "Go again seven times." And it came to pass at the seventh time, that he said, "Behold, there ariseth a cloud out of the sea, as small as a man's hand." And he said, "Go up, say to Ahab, 'Make ready thy chariot, and get thee down, that the rain stop thee not.'" And it came to pass in a little while, that the heaven grew black with clouds and wind, and there was a great rain. And Ahab rode, and went to Jezreel. And the hand of the Lord was on Elijah; and he girded up his loins, and ran before Ahab to the entrance of Jezreel. {123} _How Elijah, Threatened by Queen Jezebel, Lost Courage. How He Made a Long Journey to Hear God Speak_. And Ahab told Jezebel all that Elijah had done, and how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, "So let the gods do to me, and more also, if I make not thy life as the life of one of them by to-morrow about this time." And when he heard this, he arose, and fled for his life, and came to Beer-sheba, which belongeth to Judah, and left his servant there. But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he prayed that he might die; and said, "It is enough; now, O Lord, take away my life; for I am not better than my fathers." And he lay down and slept under a juniper tree; and behold, an angel touched him, and said unto him, "Arise and eat." And he looked, and, behold, there was at his head a cake baked on the coals, and a cruse of water. And he ate and drank, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, "Arise and eat; because the journey is too great for thee." And he arose, and ate and drank, and went in the strength of that food forty days and forty nights to Horeb the mount of God. And he came thither to a cave and lodged there; and, behold, the word of the Lord came to him, and he said to him, "What doest thou here, Elijah?" {124} And he said, "I have been very jealous for the Lord, the God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and I, even I only, am left; and they seek my life, to take it away." And he said, "Go forth; and stand upon the mount before the Lord." And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And, when Elijah heard it, he wrapped his face in his mantle, and went out, and stood at the entrance of the cave. And, behold, there came a voice unto him, and said, "What doest thou here, Elijah?" And he said, "I have been very jealous for the Lord, the God of hosts; for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away." And the Lord said to him, "Go, return on thy way to the wilderness of Damascus: and when thou comest, thou shalt anoint Hazael to be king over Syria: and Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abel-meholah shalt thou anoint to be prophet in thy stead. {125}{126} [Illustration] THE WILDERNESS OF THE BROOK CHERITH Copyright by Underwood & Underwood and used by special permission. It was in this wild country that Elijah stayed while the drought was wasting the land. The exact location of the "brook Cherith" is not known. Of this region the following description tells: "When you realize that this howling waste came within reach of nearly every Jewish child; when you climb the Mount of Olives, or any hill about Bethlehem, or the hill of Tekoa, and, looking east, see those fifteen miles of chaos, sinking to a stretch of the Dead Sea, you begin to understand the influence of the desert on Jewish imagination and literature. It gave the ancient natives of Judaea, as it gives the mere visitor of to-day, the sense of living next door to doom; the sense of how narrow is the border between life and death; the awe of the power of God, who can make contiguous regions so opposite in character. 'He turneth rivers into a wilderness, and water springs into a thirsty ground.' The desert is always in the face of the prophets, and its howling of beasts and its dry sand blow mournfully across their pages the foreboding of judgment." [End illustration] {127} "And it shall come to pass, that him that escapeth from the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet will I leave me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him." So he departed thence, and found Elisha the son of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth: and Elijah passed over unto him, and cast his mantle upon him. And he left the oxen, and ran after Elijah, and said, "Let me, I pray thee, kiss my father and my mother, and then I will follow thee." And he said unto him, "Go back again; for what have I done to thee?" And he returned from following him, and took the yoke of oxen, and slew them, and made a feast of their flesh, and gave to the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him. _How the Wicked King and Queen Did an Evil Deed, and How They Were Rebuked by Elijah_. And it came to pass after these things, that Naboth the Jezreelite had a vineyard, which was in Jezreel, hard by the palace of Ahab king of Samaria. And Ahab spoke to Naboth, saying, "Give me thy vineyard, that I may have it for a garden of herbs, because it is near to my house; and I will give thee for it a better vineyard than it: or, if it seem good to thee, I will give thee the worth of it in money." {128} And Naboth said to Ahab, "The Lord forbid it, that I should give the inheritance of my fathers to thee." And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, "I will not give thee the inheritance of my fathers." And he laid him down upon his bed, and turned away his face, and would eat no bread. But Jezebel his wife came to him, and said to him, "Why is thy spirit so sad, that thou eatest no bread?" And he said to her, "Because I spoke to Naboth the Jezreelite, and said to him, 'Give me thy vineyard for money; or else, if it please thee, I will give thee another vineyard for it': and he answered, 'I will not give thee my vineyard.'" And Jezebel his wife said unto him, "Dost thou now govern the kingdom of Israel? arise, and eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite." So she wrote letters in Ahab's name, and sealed them with his seal, and sent the letters to the elders and to the nobles that were in his city, and that dwelt with Naboth. And she wrote in the letters, saying, "Proclaim a fast, and set Naboth on high among the people: and set two men, base fellows, before him, and let them bear witness against him, saying, 'Thou didst curse God and the king.' And then carry him out, and stone him to death." And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent to them, {129} according as it was written in the letters which she had sent to them. They proclaimed a fast, and set Naboth on high among the people. And the two base fellows came in and sat before him: and bore witness against him, even against Naboth in the presence of the people, saying, "Naboth cursed God and the king." Then they carried him forth out of the city, and stoned him to death. Then they sent to Jezebel, saying, "Naboth is stoned, and is dead." And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, "Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead." And it came to pass, when Ahab heard that Naboth was dead, that Ahab rose up to go down to the vineyard of Naboth the Jezreelite, to take possession of it. And the word of the Lord came to Elijah the Tishbite, saying, "Arise, go down to meet Ahab king of Israel, who dwelleth in Samaria: behold, he is in the vineyard of Naboth, whither he is gone down to take possession of it. And thou shalt speak to him, saying, 'Thus saith the Lord, Hast thou killed, and also taken possession?' and thou shalt speak unto him, saying, 'Thus saith the Lord, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.'" And Ahab said to Elijah, "Hast thou found me, O mine enemy?" And he answered, "I have found thee: because thou hast sold thyself to do that which is evil in the sight of {130} the Lord. Behold, I will bring evil upon thee, and will utterly sweep thee away: and I will make thine house like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah, for the provocation wherewith thou hast provoked me to anger, and hast made Israel to sin." And of Jezebel also spoke the Lord, saying, "The dogs shall eat Jezebel by the rampart of Jezreel. Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the birds of the air eat." And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and humbled himself. And the word of the Lord came to Elijah the Tishbite, saying, "Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: but in his son's days will I bring the evil upon his house." _How God Took Elijah in a Chariot of Fire_. And it came to pass, when the Lord would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal. And Elijah said to Elisha, "Tarry here, I pray thee; for the Lord hath sent me as far as Beth-el." And Elisha said, "As the Lord liveth, and as thy soul liveth, I will not leave thee." {131}{132} [Illustration] THE GREAT ROAD GOING DOWN FROM JERUSALEM TO JERICHO. From a photograph taken by Prof. David G. Lyon of Harvard University, and used by his kind permission. This road is the shortest from Jericho to Jerusalem, and therefore the usual pilgrim route in both directions. Pereans and Galileans came up to the temple by it; it was the path of our Lord and his disciples, "when he set his face steadfastly toward Jerusalem"; and from then till now it has been trodden in the opposite direction by pilgrims from all lands to the scene of his baptism. When taken upwards a more hot and heavy way it is impossible to conceive--between blistered limestone rocks, and in front the bare hills piled high without shadow or verdure. There is no water from Jericho till you reach the roots of the Mount of Olives. [End illustration] {133} So they went down to Beth-el. And the sons of the prophets who were at Beth-el came forth to Elisha, and said unto him, "Knowest thou that the Lord will take away thy master from thee to-day?" And he said, "Yea, I know it; hold ye your peace." And Elijah said to him, "Elisha, tarry here, I pray thee; for the Lord hath sent me to Jericho." And he said, "As the Lord liveth, and as thy soul liveth, I will not leave thee." So they came to Jericho. And the sons of the prophets that were at Jericho came near to Elisha, and said to him, "Knowest thou that the Lord will take away thy master from thee to-day?" And he answered, "Yea, I know it; hold ye your peace." And Elijah said unto him, "Tarry here, I pray thee; for the Lord hath sent me to Jordan." And he said, "As the Lord liveth, and as thy soul liveth, I will not leave thee." And they two went on. And fifty men of the sons of the prophets went, and stood over against them afar off: and they two stood by Jordan. And Elijah took his mantle, and wrapped it together, and smote the waters, and they were divided hither and thither, so that they two went over on dry ground. And it came to pass, when they were gone over, that Elijah said unto Elisha, "Ask what I shall do for thee, before I be taken from thee." And Elisha said, "I pray thee, let a double portion of thy spirit be upon me." And he said, "Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee: but if not, it shall not be so." {134} And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both asunder; and Elijah went up by a whirlwind into heaven. And Elisha saw it, and he cried, "My father, my father, the chariots of Israel and the horsemen thereof!" And he saw him no more: and he took hold of his own clothes, and rent them in two pieces. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of Jordan. And he took the mantle of Elijah that fell from him, and smote the waters, and said, "Where is the Lord, the God of Elijah?" and when he also had smitten the waters, they were divided hither and thither: and Elisha went over. And when the sons of the prophets which were at Jericho over against him saw him, they said, "The spirit of Elijah doth rest on Elisha." And they came to meet him, and bowed themselves to the ground before him. And they said to him, "Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest perhaps the spirit of the Lord hath taken him up, and cast him upon some mountain, or into some valley." And he said, "Ye shall not send." And when they urged him till he was wearied, he said, "Send." They sent therefore fifty men; and they sought three days, but found him not. And they came back to him, while he tarried at Jericho; and he said unto them, "Did I not say unto you, 'Go not'?" {135}{136} [Illustration] THE VILLAGE OF SHUNEM The little village of Shunem nestled on the slopes of one of the hills which surround the plain of Esdraelon, the scene of so much stirring life and so many battles. Looking across the plain one sees Mount Gilboa, where the great disaster befell the army of Israel when King Saul and sons went down in the tide of defeat which rolled over the host. It is supposed that the Philistine army was encamped at Shunem before the battle. The town was very familiar to Elijah, who often visited it on his travels [End illustration] {137} _How Elisha Healed the Waters_. And the men of the city said to Elisha, "Behold, we pray thee, the situation of this city is pleasant, as my lord seeth: but the water is bad, and the land is unfruitful." And he said, "Bring me a new jar, and put salt therein." And they brought it to him. And he went forth to the spring of the waters, and cast salt therein, and said, "Thus saith the Lord, 'I have healed these waters; there shall not be from thence any more death or unfruitfulness.'" So the waters were healed unto this day, according to the word of Elisha which he spoke. _How Elisha Helped a Poor Woman to Pay a Debt_. Now there cried a certain woman of the wives of the sons of the prophets to Elisha, saying, "Thy servant my husband is dead: and thou knowest that thy servant feared the Lord: and the creditor is come to take my two children to be bondmen." And Elisha said to her, "What shall I do for thee? tell me; what hast thou in the house?" And she said, "Thine handmaid hath nothing in the house, save a jar of oil." Then he said, "Go, borrow thee vessels abroad of all thy neighbors, even empty vessels; borrow not a few. And thou shalt go in, and shut the door upon thee and upon thy sons, and pour out into all those vessels; and thou shalt set aside that which is full." So she went from him, and shut the door upon her {138} and upon her sons; they brought the vessels to her and she poured out. And it came to pass, when the vessels were full, that she said to her son, "Bring me yet a vessel." And he said to her, "There is not a vessel more." And the oil stayed. Then she came and told the man of God. And he said, "Go, sell the oil, and pay thy debt, and live thou and thy sons upon the rest." _How Elisha Brought to Life a Boy Who Had Died_. And it happened one day, that Elisha passed to Shunem, where was a woman of wealth; and she persuaded him to eat bread. And so, as often as he passed by, he turned in thither to eat bread. And she said to her husband, "Behold now, I perceive that this is an holy man of God, who passeth by us continually. Let us make, I pray thee, a little chamber on the wall; and let us set for him there a bed, and a table, and a seat, and a candlestick: and, when he cometh to us, then will he turn in thither." And it happened one day, that he came thither, and he turned into the chamber and lay there. And he said to Gehazi his servant, "Call this Shunammite." And when he had called her, she stood before him. And he said to him, "Say now to her, 'Behold, thou hast been careful for us with all this care; what is to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host?'" And she answered, "I dwell among mine own people." And he said, "What then is to be done for her?" {139}{140} [Illustration] ELISHA RAISES THE SHUNAMMITE'S SON. One of the most touching stories of the Old Testament is that of the rich woman of Shunem, who made a little chamber for the stern prophet Elisha, with a "bed and a table and a seat and a candlestick." Richly did the good man repay this hospitality, when he gave the dear little lad, the mother's only child, who was sunstruck in the hot sunshine of the harvest days, alive and well again back to her arms. [End illustration] {141} And Gehazi answered, "Verily she hath no son." And he said, "Call her." And when he had called her, she stood in the door. And he said, "At this season, when the time cometh round, thou shalt embrace a son." And she said, "Nay, my lord, thou man of God, do not lie to thine handmaid." But, as Elisha had said to her, a son was born. And when the child was grown, it happened one day, that he went out to his father to the reapers. And he said to his father, "My head! my head!" And he said to his servant, "Carry him to his mother." And when he had taken him, and brought him to his mother, he sat on her knees till noon, and then died. And she went up and laid him on the bed of the man of God, and shut the door upon him, and went out. And she called to her husband, and said, "Send me, I pray thee, one of the servants, and one of the asses, that I may run to the man of God, and come again." And he said, "Wherefore wilt thou go to him to-day? it is neither new moon nor Sabbath." And she said, "It shall be well." Then she saddled an ass, and said to her servant, "Drive, and go forward; slacken not the riding, except I bid thee." So she went, and came to the man of God to Mount Carmel. And it came to pass, when the man of God saw her afar off, that he said to Gehazi his servant, "Behold, yonder is the Shunammite: run, I pray thee, now to meet {142} her, and say to her, 'Is it well with thee? is it well with thy husband? is it well with the child?'" And she answered, "It is well." And when she came to the man of God to the hill, she caught hold of his feet. And Gehazi came near to thrust her away; but the man of God said, "Let her alone: for her soul is vexed within her; and the Lord hath hid it from me, and hath not told me." Then she said, "Did I desire a son of my lord? did I not say, 'Do not deceive me'?" Then he said to Gehazi, "Gird up thy loins, and take my staff in thine hand, and go thy way: if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child." And the mother of the child said, "As the Lord liveth, and as thy soul liveth, I will not leave thee." And he arose, and followed her. And Gehazi passed on before them, and laid the staff upon the face of the child; but there was neither voice, nor hearing. Wherefore he returned to meet him, and told him, saying, "The child is not awaked." And when Elisha was come into the house, behold, the child was dead, and laid upon his bed. He went in therefore, and shut the door, and prayed to the Lord. And he went up, and lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon him; and the flesh of the child became warm. Then he returned, and walked in the house once to and fro; and went up and {143} stretched himself upon him: and the child sneezed seven times, and the child opened his eyes. And he called Gehazi, and said, "Call this Shunammite." So he called her. And when she was come to him, he said, "Take up thy son." Then she went in, and fell at his feet, and bowed herself to the ground; and she took up her son, and went out. _How a Great Soldier Was Healed of Leprosy_. Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honorable, because by him the Lord had given victory to Syria: he was also a mighty man of valor, but he was a leper. And the Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maid; and she waited on Naaman's wife. And she said to her mistress, "Would God my lord were with the prophet that is in Samaria! then would he heal him of his leprosy." And one went in, and told his lord, saying, "Thus and thus said the maid that is of the land of Israel." And the king of Syria said, "Go now, go, and I will send a letter to the king of Israel." And he departed, and took with him ten talents of silver, and six thousand pieces of gold, and ten changes of raiment. And he brought the letter to the king of Israel, saying, "And now when this letter is come to thee, behold, {144} I have sent Naaman my servant to thee, that thou mayest heal him of his leprosy." And it came to pass, when the king of Israel had read the letter, that he rent his clothes, and said, "Am I God, to kill and to make alive, that this man doth send to me to recover a man of his leprosy? but consider, I pray you, and see how he seeketh a quarrel against me." And, when Elisha the man of God heard that the king of Israel had rent his clothes, he sent to the king, saying, "Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel." So Naaman came with his horses and with his chariots, and stood at the door of the house of Elisha. And Elisha sent a messenger to him, saying, "Go and wash in Jordan seven times, and thy flesh shall come again to thee, and thou shalt be clean." But Naaman was wroth, and went away, and said, "Behold, I thought, 'He will surely come out to me, and stand, and call on the name of the Lord his God, and wave his hand over the place, and heal the leper.' Are not Abanah and Pharpar, the rivers of Damascus, better than all the waters of Israel? may I not wash in them, and be clean?" So he turned and went away in a rage. And his servants came near, and spoke to him, and said, "My father, if the prophet had bid thee do some great thing, wouldest thou not have done it? how much rather then, when he saith to thee, 'Wash, and be clean?'" {145}{146} [Illustration] SHUNAMMITE BOY Photograph taken by Mrs. Frank L. Goodspeed of Springfield, Mass., and used by her kind permission. This is a charming picture of a modern Shunammite boy. Just so must have looked the son of the wealthy Shunammite of Elisha's day as he left her in the morning to follow his father in the harvest fields. [End illustration] {147} Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like the flesh of a little child, and he was clean. And he returned to the man of God, he and all his company, and came, and stood before him: and he said, "Behold now, I know that there is no God in all the earth, but in Israel: now therefore, I pray thee, take a present from thy servant." But he said, "As the Lord liveth, before whom I stand, I will receive none." And he urged him to take it; but he refused. And Naaman said, "If not, yet I pray thee let there be given to thy servant two mules' burden of earth; for thy servant will henceforth offer neither burnt offering nor sacrifice unto other gods, but to the Lord. In this thing the Lord pardon thy servant; when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon, when I bow myself in the house of Rimmon, the Lord pardon thy servant in this thing." And he said to him, "Go in peace." So he departed from him a little way. But Gehazi, the servant of Elisha the man of God, said, "Behold, my master hath spared this Naaman the Syrian, in not receiving at his hands that which he brought: as the Lord liveth, I will run after him, and take something from him." So Gehazi followed after Naaman. And when Naaman saw one running after him, he alighted from the chariot to meet him, and said, "Is all well?" And he said, "All is well. My master hath sent me, {148} saying, 'Behold, even now there are come to me from the hill country of Ephraim two young men of the sons of the prophets; give them, I pray thee, a talent of silver, and two changes of raiment.'" And Naaman said, "Be pleased to take two talents." And he urged him, and bound two talents of silver in two bags, with two changes of raiment, and laid them upon two of his servants; and they bore them before him. And when he came to the hill, he took them from their hand, and stowed them in the house: and he let the men go, and they departed. But he went in, and stood before his master. And Elisha said to him, "Whence comest thou, Gehazi?" And he said, "Thy servant went nowhere." And he said to him, "Went not mine heart with thee, when the man turned again from his chariot to meet thee? Is it a time to receive money, and to receive garments, and oliveyards and vineyards, and sheep and oxen, and menservants and maidservants? The leprosy therefore of Naaman shall cleave to thee, and unto thy seed for ever." And he went out from his presence a leper as white as snow. _How Elisha Returned Good for Evil_. Now the king of Syria warred against Israel; and he took counsel with his servants, saying, "In such and such a place shall be my camp." And the man of God sent to the king of Israel, saying, "Beware that thou pass not such a place; for thither the Syrians are coming down." {149}{150} [Illustration] LEPERS AT THE LEPER HOSPITAL, JERUSALEM From a picture by Prof. D. G. Lyon and used by his kind permission Leprosy was one of the terrible diseases in the days of the Old Testament. It was much more prevalent then than now, and it spared neither king nor commoner. "To be a leper was to be treated as dead--to be excluded from the city as a corpse: to be spoken to by the best beloved and most loving only at a distance: to dwell with none but lepers; to be utterly unprivileged: to be denied the rites of the temple and the synagogue: to go about with rent garments and covered mouth, except when crying 'Unclean! unclean!' to find home in the wilderness or in abandoned tombs; afraid to die, yet without hope except in death."--_Gen. Lew Wallace in "Ben Hur"_ [End illustration] {151} And the king of Israel sent to the place which the man of God told him and warned him of; and he saved himself there, not once nor twice. And the heart of the king of Syria was sore troubled for this thing; and he called his servants, and said to them, "Will ye not show me which of us is for the king of Israel?" And one of his servants said, "Nay, my lord, O king: but Elisha, the prophet who is in Israel, telleth the king of Israel the words that thou speakest in thy bedchamber." And he said, "Go and see where he is, that I may send and fetch him." And it was told him, saying, "Behold, he is in Dothan." Therefore sent he thither horses, and chariots, and a great host: and they came by night, and compassed the city about. And when the servant of the man of God was risen early, and gone forth, behold, an host with horses and chariots was round about the city. And his servant said to him, "Alas, my master! what shall we do?" And he answered, "Fear not: for they that be with us are more than they that be with them." And Elisha prayed, and said, "Lord, I pray thee, open his eyes, that he may see." And the Lord opened the eyes of the young man; and he saw: and, behold, the mountain was full of horses and chariots of fire round about Elisha. And when they came down to him, Elisha prayed to the Lord, and said, "Smite {152} this people, I pray thee, with blindness." And he smote them with blindness according to the word of Elisha. And Elisha said to them, "This is not the way, neither is this the city: follow me, and I will bring you to the man whom ye seek." And he led them to Samaria. And it came to pass, when they were come into Samaria, that Elisha said, "Lord, open the eyes of these men that they may see." And the Lord opened their eyes, and they saw; and, behold, they were in the midst of Samaria. And the king of Israel said to Elisha, when he saw them, "My father, shall I smite them? shall I smite them?" And he answered, "Thou shalt not smite them: wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow? set bread and water before them, that they may eat and drink, and go to their master." And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. And the bands of Syria came no more into the land of Israel. _How the City of Samaria Was Sorely Besieged, and How It Was Wonderfully Delivered_. And it came to pass that Ben-hadad king of Syria gathered all his host, and went up, and besieged Samaria. And there was a great famine in Samaria: and after they had besieged it for a long time, so that the city was in desperate straits, Elisha said, "Hear ye the word of the Lord: thus saith the Lord, 'To-morrow about this time shall a{153} measure of fine flour be sold for a shekel, and two measures of barley for a shekel, in the gate of Samaria.'" Then the captain on whose hand the king leaned answered the man of God, and said, "Behold, if the Lord should make windows in heaven, might this thing be?" And he said, "Behold, thou shalt see it with thine eyes, but shalt not eat thereof." Now there were four leprous men at the entrance of the gate: and they said one to another, "Why sit we here until we die? If we say, 'We will enter into the city,' then the famine is in the city, and we shall die there: and if we sit still here, we die also. Now therefore come, and let us go over to the host of the Syrians: if they save us alive, we shall live; but if they kill us, we shall but die." And they rose up in the twilight, to go to the camp of the Syrians: and when they were come to the outermost part of the camp of the Syrians, behold, there was no man there. For the Lord had made the host of the Syrians to hear a noise of chariots, and a noise of horses, even the noise of a great host: and they said one to another, "Lo, the king of Israel hath hired against us the kings of the Hittites, and the kings of the Egyptians, to come upon us." Wherefore they arose and fled in the twilight, and left their tents, and their horses, and their asses, even the camp as it was, and fled for their life. And when these lepers came to the outermost part of the camp, they went into one tent, and did eat and drink, and carried thence silver, and gold, and raiment, and went and hid it; and they came back, and entered into another tent, and {154} carried thence also, and went and hid it. Then they said one to another, "We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, punishment will overtake us: now therefore come, let us go and tell the king's household." So they came and called unto the porter of the city: and they told them, saying, "We came to the camp of the Syrians, and, behold, there was no man there, neither voice of man, but the horses tied, and the asses tied, and the tents as they were." And he called the porters; and they told it to the king's household within. And the king arose in the night, and said to his servants, "I will now show you what the Syrians have done to us. They know that we are hungry; therefore are they gone out of the camp to hide themselves in the field, saying, 'When they come out of the city, we shall take them alive, and get into the city.'" And one of his servants answered and said, "Let some take, I pray thee, five of the horses that remain, which are left in the city, and let us send and see." They took therefore two chariots with horses; and the king sent after the host of the Syrians, saying, "Go and see." And they went after them as far as Jordan: and, lo, all the way was full of garments and vessels, which the Syrians had cast away in their haste. And the messengers returned, and told the king. {155}{156} [Illustration] RUINS OF SAMARIA Samaria was splendidly situated to resist assault. On a hill 300 to 400 feet above the broad fertile valley, its battlements were beyond bowshot of archers who might be stationed on near-by hills, and on no side could catapults or towers be advanced. But the best situated fortress may be starved out, and Samaria was in terrible distress when one of those blind, unreasoning panics fell upon Ben-hadad's army, and it fled away in the night with the city almost in its power. [End illustration] {157} And the people went out, and plundered the camp of the Syrians. So a measure of fine flour was sold for a shekel, and two measures of barley for a shekel, according to the word of the Lord. And the king appointed the captain on whose hand he leaned to have the charge of the gate: and the people trampled upon him in the gate, and he died as the man of God had said, who spoke when the king came down to him. And it came to pass, as the man of God had spoken to the king, saying, "Two measures of barley for a shekel, and a measure of fine flour for a shekel, shall be to-morrow about this time in the gate of Samaria"; and that captain answered the man of God, and said, "Now, behold, if the Lord should make windows in heaven, might such a thing be?" and he said, "Behold, thou shalt see it with thine eyes, but shalt not eat thereof": it came to pass even so upon him; for the people trampled upon him in the gate, and he died. _How Elisha Anointed a New King in Israel, and How a Terrible Fate Overtook the Wicked House of Ahab_. (Ahab the wicked king died, but his son Joram, who was just as wicked as his father, reigned in his stead, and he was helped on in his wicked deeds by the wicked old queen mother Jezebel. But no matter how prosperous and powerful evil men may be, there always comes a time of retribution. Vengeance was now following fast on the footsteps of the wicked members of the house of Ahab. King Joram lay dying of a wound he had received in battle. Elisha saw that the time had come. He anointed privately as king, Jehu, a brave, headstrong young general of the army. Jehu did not wait for Joram to die, but made a bold dash for the throne. This story tells of the wild ride he took (we say, "he drives like Jehu," to the present day), of the way in which he beat down all obstacles in his path, and of the terrible fate which came to the house of Ahab.) {158} And Elisha the prophet called one of the sons of the prophets, and said unto him, "Gird up thy loins, and take this vial of oil in thine hand, and go to Ramoth-gilead. And when thou comest thither, look out there Jehu the son of Jehoshaphat the son of Nimshi, and go in, and make him arise up from among his brethren, and carry him to an inner chamber. Then take the vial of oil, and pour it on his head, and say, 'Thus saith the Lord, I have anointed thee king over Israel.' Then open the door, and flee, and tarry not." So the young man, even the young man the prophet, went to Ramoth-gilead. And when he came, behold, the captains of the host were sitting; and he said, "I have an errand to thee, O captain." And Jehu said, "Unto which of us?" And he said, "To thee, O captain." And he arose, and went into the house; and he poured the oil on his head, and said to him, "Thus saith the Lord, the God of Israel, 'I have anointed thee king over the people of the Lord, even over Israel. And thou shalt smite the house of Ahab thy master, that I may avenge the blood of my servants the prophets, and the blood of all the servants of the Lord, at the hand of Jezebel. For the whole house of Ahab shall perish. And I will make the house of Ahab like the house of Jeroboam the son of Nebat, and like the house of Baasha the son of Ahijah. And the dogs shall eat Jezebel in the rampart of Jezreel, and there shall be none to bury her.'" {159} And he opened the door, and fled. Then Jehu came forth to the servants of his lord: and one said unto him, "Is all well? wherefore came this mad fellow to thee?" And he said to them, "Ye know the man and what his talk was." And they said, "It is false; tell us now." And he said, "Thus and thus spoke he to me, saying, 'Thus saith the Lord. I have anointed thee king over Israel.'" Then they hasted, and took every man his garment, and put it under him on the top of the stairs, and blew the trumpet, saying, "Jehu is king." So Jehu the son of Jehoshaphat the son of Nimshi conspired against Joram. ( Now Joram kept Ramoth-gilead, he and all Israel, because of Hazael king of Syria: but King Joram was returned to be healed in Jezreel of the wounds which the Syrians had given him, when he fought with Hazael king of Syria.) And Jehu said, "If this be your mind, then let none escape and go forth out of the city, to go to tell it in Jezreel." So Jehu rode in a chariot, and went to Jezreel; for Joram lay there. And Ahaziah king of Judah was come down to see Joram. Now the watchman stood on the tower in Jezreel, and he spied the company of Jehu as he came, and said, "I see a company." And Joram said, "Take an horseman, and send to meet them, and let him say, 'Is it peace?'" So there went one on horseback to meet him, and said, "Thus saith the king, 'Is it peace?'" {160} And Jehu said, "What hast thou to do with peace? turn thee behind me." And the watchman told, saying, "The messenger came to them, but he cometh not again." Then he sent out a second on horseback, which came to them, and said, "Thus saith the king, 'Is it peace?'" And Jehu answered, "What hast thou to do with peace? turn thee behind me." And the watchman told, saying, "He came even up to them, and cometh not again: and the driving is like the driving of Jehu the son of Nimshi; for he driveth furiously." And Joram said, "Make ready." And they made ready his chariot. And Joram king of Israel and Ahaziah king of Judah went out, each in his chariot, and they went out to meet Jehu, and found him in the field which had belonged to Naboth the Jezreelite. And it came to pass, when Joram saw Jehu, that he said, "Is it peace, Jehu?" And he answered, "What peace, so long as the evil deeds of thy mother Jezebel and her witch crafts are so many?" And Joram turned his hands and fled, and said to Ahaziah, "There is treachery, O Ahaziah." And Jehu drew his bow with his full strength, and smote Joram between his arms, and the arrow went out at his heart, and he sunk down in his chariot. Then said Jehu to Bidkar his captain, "Take him up, and cast him into the field of Naboth the Jezreelite: for {161} remember how, when I and thou rode together after Ahab his father, the Lord laid this burden upon him; 'Surely I have seen yesterday the blood of Naboth, and the blood of his sons,' saith the Lord; 'and I will requite thee in this field,' saith the Lord. Now therefore cast him into this piece of ground, according to the word of the Lord." But when Ahaziah the king of Judah saw this, he fled by the way of the garden house. And Jehu followed after him, and said, "Smite him also in the chariot": and they smote him on the way. And he fled to Megiddo, and died there. And his servants carried him in a chariot to Jerusalem, and buried him in his sepulcher with his fathers in the city of David. And when Jehu was come to Jezreel, Jezebel heard of it; and she painted her eyelids, and adorned her head, and looked out at the window. And as Jehu entered in at the gate, she said, "Is it peace, thou Zimri, thy master's murderer?" And he lifted up his face to the window, and said, "Who is on my side? who?" And there looked out to him two or three servants. And he said, "Throw her down." So they threw her down: and some of her blood was sprinkled on the wall, and on the horses: and he trampled her under foot. And when he was come in, he ate and drank; and he said, "See now to this cursed woman, and bury her: for she is a king's daughter." And they went to bury her: but they found no more of her than the skull, and the feet, and the palms of her {162} hands. Wherefore they came again and told him. And he said, "This is the word of the Lord, which he spoke by his servant Elijah the Tishbite, saying, 'In the rampart of Jezreel shall the dogs eat the flesh of Jezebel.'" _How Elisha Had a Last Talk with the King_. Now after many days Elisha was fallen sick of his sickness whereof he died: and Joash the king of Israel came down to him, and wept over him, and said, "My father, my father, the chariots of Israel and the horsemen thereof!" And Elisha said to him, "Take bow and arrows": and he took unto him bow and arrows. And he said to the king of Israel, "Put thine hand upon the bow": and he put his hand upon it. And Elisha laid his hands upon the king's hands. And he said, "Open the window eastward": and he opened it. Then Elisha said, "Shoot": and he shot. And he said, "The Lord's arrow of victory, even the arrow of victory over Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them." And he said, "Take the arrows": and he took them. And he said to the king of Israel, "Smite upon the ground": and he smote thrice, and stopped. And the man of God was wroth with him, and said, "Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice." And Elisha died, and they buried him. {163} TALES OF SUCCESS AND FAILURE {164} {165} THE STORY OF JONAH. THE STORY OF A PROPHET TO WHOM GOD TAUGHT IN A WONDERFUL WAY THE LESSON OF OBEDIENCE. _How Jonah Reluctantly Brought a Message of Repentance and Salvation to Nineveh_. Now the word of the Lord came to Jonah the son of Amittai, saying, "Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." But Jonah rose up to flee to Tarshish from the presence of the Lord; and he went down to Joppa, and found a ship going to Tarshish: so he paid his fare and went aboard, to go with them to Tarshish from the presence of the Lord. But the Lord sent out a great wind upon the sea, and there was a mighty tempest on the sea, so that the ship was likely to be wrecked. Then the sailors were afraid, and cried every man to his god; and they cast forth the cargo of the ship into the sea, to lighten it. But Jonah was gone below: and he lay, and was fast asleep. So the captain came to him, and said to him, "What meanest thou, O sleeper? arise, call upon thy God, if so be that God will think upon us, that we perish not." {166} And they said, everyone to his fellow, "Come, and let us cast lots, that we may know for whose cause this evil is upon us." So they cast lots, and the lot fell upon Jonah. Then said they unto him, "Tell us, we pray thee, for whose cause this evil is upon us; what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?" And he said unto them, "I am an Hebrew; and I fear the Lord, the God of heaven, who hath made the sea and the dry land." Then were the men exceedingly afraid, and said to him, "What is this that thou hast done?" For the men knew that he had fled from the presence of the Lord, because he had told them. Then said they to him, "What shall we do to thee, that the sea may be calm?" for the sea grew more and more tempestuous. And he said to them, "Take me up, and cast me forth into the sea; so shall the sea be calm; for I know that for my sake this great tempest is upon you." Nevertheless the men rowed hard to get them back to the land; but they could not: for the sea grew more and more tempestuous against them. Wherefore they cried to the Lord, and said, "We beseech thee, O Lord, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O Lord, hast done as it pleased thee." {167}{168} [Illustration] JAFFA, THE ANCIENT JOPPA, LOOKING FROM THE SEA. From a photograph belonging to Dr. W. J. Moulton and used by his kind permission. The city did not look just like this when Jonah came down to its wharfs to escape from the command of the Lord. But it was a great seaport, bustling with commerce in the days when the prophet found a "ship" (about as large probably as a good-sized modern fishing boat) bound to Tarshish, and "paid his fare" and took passage. Jaffa has the only inside harbor between Egypt and Mount Carmel. At best the space for shipping is very small. The entrance is very narrow and in high seas very dangerous to enter. [End illustration] {169} So they took up Jonah, and cast him forth into the sea: and the sea ceased its raging. Then the men feared the Lord exceedingly; and they offered a sacrifice to the Lord, and made vows. And the Lord prepared a great fish to swallow up Jonah; and Jonah was in the belly of the fish three days and three nights. Then Jonah prayed unto the Lord his God out of the fish's belly. And he said,-- "I called by reason of mine affliction unto the Lord, And he answered me; Out of the belly of hell cried I, And thou heardest my voice. For thou didst cast me into the depth, in the heart of the seas, And the flood was round about me; All thy waves and thy billows passed over me. And I said, I am cast out from before thine eyes; Yet I will look again toward thy holy temple. The waters compassed me about, even to the soul; The deep was round about me; The weeds were wrapped about my head. I went down to the bottoms of the mountains; The earth with her bars closed upon me for ever: Yet hast thou brought up my life from the pit, O Lord my God. When my soul fainted within me, I remembered the Lord: And my prayer came in unto thee, into thine holy temple. They that regard lying vanities Forsake their own mercy. But I will sacrifice unto thee with the voice of thanksgiving; I will pay that which I have vowed. Salvation is of the Lord." And the Lord spoke unto the fish, and it vomited out Jonah upon the dry land. {170} And the word of the Lord came to Jonah the second time, saying, "Arise, go to Nineveh, that great city, and preach unto it the preaching that I bid thee." So Jonah arose, and went to Nineveh, according to the word of the Lord. Now Nineveh was an exceeding great city, of three days' journey. And Jonah began to enter into the city a day's journey, and he cried, and said, "Yet forty days, and Nineveh shall be overthrown." And the people of Nineveh believed God; and they proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. And the tidings reached the king of Nineveh, and he arose from his throne, and laid his robe from him, and covered him with sackcloth and sat in ashes. And he made proclamation and published through Nineveh by the decree of the king and his nobles. A PROCLAMATION. _Let neither man nor beast, herd nor flock, taste anything: let them not feed nor drink water: but let them be covered with sackcloth, both man and beast, and let them cry mightily unto God: yea, let them turn everyone from his evil way, and from the violence that is in their hands. Who knoweth whether God will not turn and repent, and turn away from his fierce anger, that we perish not?_ And God saw their works, that they turned from their evil way; and God repented of the evil, which he said he would do unto them; and he did it not. But it displeased Jonah exceedingly, and he was angry. And he prayed to the Lord, and said, "I pray thee, O Lord, {171} was not this my saying, when I was yet in my country? Therefore I hasted to flee to Tarshish: for I knew that thou art a gracious God, and full of compassion, slow to anger, and plenteous in mercy, and repentest thee of the evil. Therefore now, O Lord, take, I beseech thee, my life from me; for it is better for me to die than to live." And the Lord said, "Doest thou well to be angry?" Then Jonah went out of the city, and sat on the east side of the city, and there made him a shelter, and sat under it in the shadow, till he might see what would become of the city. And the Lord God prepared a gourd, and made it to come up over Jonah, that it might be a shadow over his head. So Jonah was exceeding glad because of the gourd. But God prepared a worm when the morning rose the next day, and it ate the gourd, that it withered. And it came to pass, when the sun arose, that God prepared a sultry east wind; and the sun beat upon the head of Jonah, that he fainted, and requested for himself that he might die, and said, "It is better for me to die than to live." And God said to Jonah, "Doest thou well to be angry for the gourd?" And he said, "I do well to be angry even unto death." And the Lord said, "Thou hast had pity on the gourd, for which thou hast not labored, neither madest it grow; which came up in a night, and perished in a night: and should not I have pity on Nineveh, that great city; wherein are more than sixty thousand persons that cannot discern between their right hand and their left hand; and also much cattle?" {172} SAMSON. THE STORY OF A MAN WITH A STRONG BODY, WHO OFTEN YIELDED TO TEMPTATION, AND WHO FELL BECAUSE HE WAS NOT STRONG IN SPIRIT. _How Samson Slew a Lion and Made a Riddle_. (There was a man of the tribe of Dan, whose name was Manoah, and he and his wife had a son whose name was Samson, and Samson had strength of body above all other men of his time.) And Samson went down to Timnah, and saw a woman in Timnah of the daughters of the Philistines. And he came up and told his father and his mother, and said, "I have seen a woman in Timnah of the daughters of the Philistines: now therefore get her for me to be my wife." Then his father and his mother said to him, "Is there not a woman among the daughters of thy brethren, or among all my people, that thou goest to take a wife of the Philistines?" And Samson said to his father, "Get her for me; for she pleaseth me well." But his father and his mother knew not that it was of the Lord; for he sought an occasion against the Philistines. Now at that time the Philistines had rule over Israel. Then went Samson down, and his father and his mother, to Timnah, and came to the vineyards of Timnah: {173} and, behold, a young lion roared against him. And the spirit of the Lord came mightily upon him, and he tore him as he would have torn a kid, and he had nothing in his hand: but he told not his father or his mother what he had done. And he went down and talked with the woman; and she pleased Samson well. And after a while he returned to take her, and he turned aside to see the carcase of the lion: and, behold, there was a swarm of bees in the body of the lion, and honey. And he took it into his hands, and went on, eating as he went, and he came to his father and mother, and gave unto them, and they did eat: but he told them not that he had taken the honey out of the body of the lion. And his father went down unto the woman: and Samson made there a feast; for so used the young men to do. And it came to pass, when they saw him, that they brought thirty companions to be with him. And Samson said to them, "Let me now put forth a riddle for you: if ye can declare it unto me within the seven days of the feast, and find it out, then I will give you thirty linen garments and thirty changes of raiment: but if ye cannot declare it to me, then shall ye give me thirty linen garments and thirty changes of raiment." And they said to him, "Put forth thy riddle, that we may hear it." And he said to them,-- "Out of the eater came forth food, And out of the strong came forth sweetness." And they could not in three days declare the riddle. {174} And it came to pass on the seventh day, that they said to Samson's wife, "Entice thy husband, that he may declare to us the riddle, lest we burn thee and thy father's house with fire: have ye called us to impoverish us?" And Samson's wife wept before him, and said, "Thou dost but hate me, and lovest me not: thou hast put forth a riddle unto the children of my people, and hast not told it me." And he said to her, "Behold, I have not told it to my father nor my mother, and shall I tell it to thee?" And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she pressed him sore: and she told the riddle to the children of her people. And the men of the city said to him on the seventh day before the sun went down, "What is sweeter than honey? and what is stronger than a lion?" And he said unto them,-- "If ye had not plowed with my heifer, Ye had not found out my riddle." And the spirit of the Lord came mightily upon him, and he went down to Ashkelon, and smote thirty men of them, and took their spoil, and gave the changes of raiment unto them that declared the riddle. And his anger was kindled, and he went up to his father's house. {175} _How Samson Burned the Cornfield and Slew His Enemies_. At another time, Samson went and caught three hundred foxes, and took firebrands, and turned tail to tail, and put a firebrand in the midst between every two tails. And when he had set the brands on fire, he let them go into the standing corn of the Philistines, and burnt up both the shocks and the standing corn, and also the oliveyards. Then the Philistines went up, and camped in Judah, and spread themselves in Lehi. And the men of Judah said, "Why are ye come up against us?" And they said, "To bind Samson are we come up, to do to him as he hath done to us." Then three thousand men of Judah went down to the cleft of the rock of Etam, and said to Samson, "Knowest thou not that the Philistines are rulers over us? what then is this that thou hast done to us?" And he said to them, "As they did to me, so have I done to them." And they said to him, "We are come down to bind thee, that we may deliver thee into the hand of the Philistines." And Samson said unto them, "Swear unto me, that ye will not fall upon me yourselves." And they spoke unto him, saying, "No; but we will bind thee fast, and deliver thee into their hand: but surely we will not kill thee." And they bound him with two new ropes, and brought him up from the rock. When he came unto Lehi, the {176} Philistines shouted as they met him: and the spirit of the Lord came mightily upon him, and the ropes that were upon his arms became as flax that was burnt with fire, and his bands dropped from off his hands. And he found a fresh jawbone of an ass, and put forth his hand, and took it, and smote a thousand men therewith. And Samson said,-- "With the jawbone of an ass, heaps upon heaps, With the jawbone of an ass have I smitten a thousand men." _How Samson Carried Off the Gates of Gaza_. And Samson went to Gaza. And it was told the Gazites, saying, "Samson is come hither." And they surrounded him, and laid wait for him all night in the gate of the city, and were quiet all the night, saying, "Let be till morning light, then we will kill him." And Samson lay till midnight, and arose at midnight, and laid hold of the doors of the gate of the city, and the two posts, and plucked them up, bar and all, and put them upon his shoulders, and carried them up to the top of the mountain that is before Hebron. _How Samson Was Betrayed by His Own Weakness Into the Hands of His Enemies_. And it came to pass afterward, that he loved a woman in the valley of Sorek, whose name was Delilah. And the lords of the Philistines came up to her, and said unto her, {177} "Entice him, and see wherein his great strength lieth, and by what means we may prevail against him, that we may bind him to afflict him: and we will give thee everyone of us eleven hundred pieces of silver." And Delilah said to Samson, "Tell me, I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee." And Samson said to her, "If they bind me with seven green withes that were never dried, then shall I become weak, and be as another man." Then the lords of the Philistines brought up to her seven green withes which had not been dried, and she bound him with them. Now she had men lying in wait abiding in the inner chamber. And she said unto him, "The Philistines be upon thee, Samson." And he broke the withes, as a string of tow is broken when it toucheth the fire. So his strength was not known. And Delilah said to Samson, "Behold, thou hast mocked me, and told me lies: now tell me, I pray thee, wherewith thou mightest be bound." And he said to her, "If they only bind me with new ropes wherewith no work hath been done, then shall I become weak, and be as another man." So Delilah took new ropes, and bound him therewith, and said unto him, "The Philistines be upon thee, Samson." And the men who were lying in wait were abiding in the inner chamber. And he broke them from off his arms like a thread. And Delilah said to Samson, "Hitherto thou hast {178} mocked me, and told me lies: tell me wherewith thou mightest be bound." And he said to her, "If thou weavest the seven locks of my head with the web in the loom." And she fastened it with the pin, and said unto him, "The Philistines be upon thee, Samson." And he awaked out of his sleep, and plucked away the pin of the beam, and the web. And she said to him, "How canst thou say, I love thee, when thine heart is not with me? thou hast mocked me these three times, and hast not told me wherein thy great strength lieth." And it came to pass, when she pressed him daily with her words, and urged him, that his soul was sorely vexed. And he told her all his heart, and said to her, "There hath not come a razor upon mine head; for I have been a Nazirite unto God from my birth: if I be shaven, then my strength will go from me, and I shall become weak, and be like any other man." And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines, saying, "Come up this once, for he hath told me all his heart." Then the lords of the Philistines came up to her, and brought the money in their hand. And she made him sleep upon her knees; and she called for a man, and shaved off the seven locks of his head; and his strength went from him. And she said, "The Philistines be upon thee, Samson." {179}{180} [Illustration] THE VALLEY OF SOREK From a photograph taken by Prof. D. G. Lyon and used by his kind permission. The valley of Sorek, a narrow gorge at its upper end, broadens out into the lowlands of Judah at its lower end, and here in the foothills overlooking the Philistine country was the home of Samson. It was up this valley that the Philistines often made their frequent raids against Jerusalem and the highlands of Judah. It was here that the battle was fought when Israel was defeated under the leadership of Eli's wicked sons, and "the ark of God was taken." The modern railway from Jaffa to Jerusalem follows this valley. [End illustration] {181} And he awoke out of his sleep, and said, "I will go out as at other times, and shake myself free." But he knew not that the Lord was departed from him. And the Philistines laid hold on him, and put out his eyes; and they brought him down to Gaza, and bound him with fetters of brass; and they made him grind in the mill in the prison house. Howbeit the hair of his head began to grow again after he was shaven. _How Samson Had His Revenge_. And the lords of the Philistines gathered together to offer a great sacrifice unto Dagon their god, and to rejoice: for they said, "Our god hath delivered Samson our enemy into our hand." And when the people saw him, they praised their god: for they said, "Our god hath delivered into our hand our enemy, and the destroyer of our country, which hath slain many of us." And it came to pass, when their hearts were merry, that they said, "Call for Samson, that he may make us sport." And they called for Samson out of the prison house; and he made sport before them: and they set him between the pillars. And Samson said unto the lad that held him by the hand, "Suffer me that I may feel the pillars whereupon the house resteth, that I may lean upon them." Now the house was full of men and women; and all the lords of the Philistines were there; and there were upon the roof about three thousand men and women, that {182} beheld while Samson made sport. And Samson called unto the Lord, and said, "O Lord God, remember me, I pray thee, and strengthen me, I pray thee, only this once, O God, that I may be at once avenged of the Philistines for my two eyes." And Samson took hold of the two middle pillars upon which the house rested, and leaned upon them, the one with his right hand, and the other with his left. And Samson said, "Let me die with the Philistines." And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life. {183} DANIEL. STORIES OF THE MAN WHO WOULD RATHER DIE THAN DO WRONG. Daniel is the great Jewish hero of that long period of exile when the nation was captive in a strange land. This was the gloomiest and most distressful time in the nation's history, and afterward in other dark days these stories were told to cheer the people and give them courage. _How Daniel and His Three Friends Refused to Eat the Food of Princes_. In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon to Jerusalem, and besieged it. And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God. And the king spoke to Ashpenaz, that he should bring in certain of the children of Israel, even of the royal family and of the nobles; youths in whom was no blemish, but well favored, and skillful in all wisdom, and cunning in knowledge, and such as had ability to stand in the king's palace; and that he should teach them the learning and the tongue of the Chaldeans. And the king appointed for them a daily portion of the king's food, and of the wine which he drank, and that {184} they should be nourished three years; that at the end thereof they might stand before the king. Now among these were, of the children of Judah, Daniel, Hananiah, Mishael, and Azariah. And the king's officer gave names unto them: unto Daniel he gave the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abed-nego. But Daniel purposed in his heart that he would not defile himself with the king's food, nor with the wine which he drank: therefore he requested of the king's officer that he might not defile himself. Now God made Daniel to find favor and compassion in the sight of the king's officer. And he said to Daniel, "I fear my lord the king, who hath appointed your food and your drink: for why should he see your faces worse looking than the youths which are of your own age? so should ye endanger my head with the king." Then said Daniel to the steward, whom the king's officer had appointed over Daniel, Hananiah, Mishael, and Azariah: "Test thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenances of the youths that eat of the king's food; and as thou seest, deal with thy servants." So he hearkened to them in this matter, and tested them ten days. And at the end of ten days their countenances appeared fairer, and they were fatter in flesh, than all the youths which did eat of the king's food. So the steward took away their food, and the wine that they should drink, and gave them pulse. Now as for these four {185} youths, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. And at the end of the days which the king had appointed for bringing them in, the king's officer brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in every matter of wisdom and understanding, concerning which the king inquired of them, he found them ten times better than all the magicians and enchanters that were in all his realm. _How Daniel Made Known and Interpreted the King's Dream_. And in the second year of the reign of Nebuchadnezzar, Nebuchadnezzar dreamed dreams; and his spirit was troubled, and his sleep was broken. Then the king commanded to call the magicians, and the enchanters, and the sorcerers, and the Chaldeans, to tell the king his dreams. So they came in and stood before the king. And the king said to them, "I have dreamed a dream, and my spirit is troubled to know the dream." Then spoke the Chaldeans to the king, "O king, live for ever: tell thy servants the dream, and we will show the interpretation." The king answered and said to the Chaldeans, "The thing is gone from me: if ye make not known unto me the dream and the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if {186} ye show the dream and the interpretation thereof, ye shall receive of me gifts and rewards and great honor: therefore show me the dream and the interpretation thereof." They answered the second time and said, "Let the king tell his servants the dream, and we will show the interpretation." The king answered and said, "I know of a certainty that ye would gain time, because ye see the thing is gone from me. But if ye make not known unto me the dream, there is but one law for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can show me the interpretation thereof." The Chaldeans answered before the king, and said, "There is not a man upon the earth that can show the king's matter: forasmuch as no king, lord, nor ruler, hath asked such a thing of any magician, or enchanter, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can show it before the king, except the gods, whose dwelling is not with flesh." For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. So the decree went forth, and the wise men were to be slain; and they sought Daniel and his companions to slay them. Then Daniel returned answer with counsel and prudence to Arioch the captain of the king's guard, who had gone forth to slay the wise men of Babylon; he answered and said to Arioch the king's captain, "Wherefore is the decree so urgent from the king?" {187} Then Arioch made the thing known to Daniel. And Daniel went in, and desired of the king that he would appoint him a time, and he would show the king the interpretation. Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: that they would desire mercies of the God of heaven concerning this secret; that Daniel and his companions should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven. Daniel answered and said, "Blessed be the name of God for ever and ever: for wisdom and might are his: and he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: he revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast now made known unto me what we desired of thee: for thou hast made known unto us the king's matter." Therefore Daniel went in unto Arioch, whom the king had appointed to destroy the wise men of Babylon: he went and said thus unto him: "Destroy not the wise men of Babylon: bring me in before the king, and I will show unto the king the interpretation." Then Arioch brought in Daniel before the king in haste, and said thus unto him, "I have found a man of the {188} children of the captivity of Judah, who will make known unto the king the interpretation." The king answered and said to Daniel, whose name was Belteshazzar, "Art thou able to make known unto me the dream which I have seen, and the interpretation thereof?" Daniel answered before the king, and said, "The secret which the king hath demanded can neither wise men, enchanters, magicians, nor soothsayers, show unto the king; but there is a God in heaven that revealeth secrets, and he hath made known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these: as for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets hath made known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but to, the intent that the interpretation may be made known to the king, and that thou mayest know the thoughts of thy heart. Thou, O king, sawest, and behold a great image. This image, which was mighty, and whose brightness was excellent, stood before thee; and the appearance thereof was terrible. As for this image, his head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron, and part of clay. "While thou wast looking a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and broke them in pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken {189} in pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. "This is the dream; and we will tell the interpretation thereof unto the king. Thou, O king, art king of kings, unto whom the God of heaven hath given the kingdom, the power, and the strength, and the glory; and wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee to rule over them all: thou art the head of gold. And after thee shall arise another kingdom inferior to thee; and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that crusheth all these, shall it break in pieces and crush. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, it shall be a divided kingdom; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with clay. And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly weak. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed, nor shall the sovereignty thereof be left to another people; but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that a stone was cut out {190} of the mountain without hands, and that it broke in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure." Then the king Nebuchadnezzar fell upon his face, and worshiped Daniel, and commanded that they should offer sacrifice and sweet odors to him. The king answered Daniel, and said, "Of a truth your God is the God of gods, and the Lord of kings, and a revealer of secrets, seeing thou hast been able to reveal this secret." Then the king made Daniel great, and gave him many great gifts, and made him to rule over the whole province of Babylon, and to be chief governor over all the wise men of Babylon. And Daniel requested of the king, and he appointed Shadrach, Meshach, and Abed-nego, over the affairs of the province of Babylon: but Daniel was in the gate of the king. _How Shadrach, Meshach, and Abed-nego Refused to Bow Down and Worship before the Image of the King, and How They Were Cast Into the Burning Fiery Furnace_. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the satraps, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. {191}{192} [Illustration] MEN PRAYING ON A HOUSETOP From a photograph taken by Prof. D. G. Lyon and used by his kind permission In the East the time and posture of prayers by the faithful are strictly prescribed. In Daniel's day the form was a part of a duty to be performed, and was as important as the words, but Jesus taught us to regard the thought and attitude of the soul rather than the posture of the body [End illustration] {193} Then the satraps, the deputies, and the governors, the judges, the treasurers, the counselors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then the herald cried aloud, "To you it is commanded, O peoples, nations, and languages, that when ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: and whoso falleth not down and worshipeth shall the same hour be cast into the midst of a burning fiery furnace." Therefore at that time, when all the peoples heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of music, all the peoples, the nations, and the languages, fell down and worshiped the golden image that Nebuchadnezzar the king had set up. Wherefore at that time certain Chaldeans came near, and brought accusation against the Jews. They answered and said to Nebuchadnezzar the king, "O king, live for ever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, shall fall down and worship the golden image: and whoso falleth not down and {194} worshipeth, shall be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast appointed over the affairs of the province of Babylon, Shadrach, Meshach, and Abed-nego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up." Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abed-nego. Then they brought these men before the king. Nebuchadnezzar answered and said unto them, "Is it of purpose, O Shadrach, Meshach, and Abed-nego, that ye serve not my god, nor worship the golden image which I have set up? Now if ye are ready when ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of music, to fall down and worship the image which I have made, well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that god that shall deliver you out of my hands?" Shadrach, Meshach, and Abed-nego, answered and said to the king, "O Nebuchadnezzar, we have no need to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace; and he will deliver us out of thine hand, O king. But if he does not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." Then was Nebuchadnezzar full of fury, and his face hardened against Shadrach, Meshach, and Abed-nego: {195} therefore he spoke, and commanded that they should heat the furnace seven times more than was usual to heat it. And he commanded certain mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them in to the burning fiery furnace. Then these men were bound in all their garments, and were cast into the midst of the burning fiery furnace. Therefore because the king's commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abed-nego. And these three men, Shadrach, Meshach, and Abed-nego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonished, and rose up in haste: he spoke and said unto his counselors, "Did not we cast three men bound into the midst of the fire?" They answered and said unto the king, "True, O king." He answered and said, "Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the aspect of the fourth is like a son of the gods." Then Nebuchadnezzar came near to the mouth of the burning fiery furnace: he spoke and said, "Shadrach, Meshach, and Abed-nego, ye servants of the Most High God, come forth, and come hither." Then Shadrach, Meshach, and Abed-nego, came forth out of the midst of the fire. And the satraps, the deputies, and the governors, and the king's counselors, being gathered together, saw these men, that the fire had no power upon their bodies, nor was the hair of their head {196} singed, neither were their garments burned, nor had the smell of fire come on them. Nebuchadnezzar spoke and said, "Blessed be the God of Shadrach, Meshach, and Abed-nego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and have yielded their bodies, that they might not serve nor worship any god, except their own God. Therefore I make a decree that every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abed-nego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other god that is able to deliver in this way." Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon. _How Daniel Interpreted Another Dream of King Nebuchadnezzar_. "Nebuchadnezzar the king, to all the peoples, nations, and languages, that dwell in all the earth; peace be multiplied unto you. It hath seemed good unto me to show the signs and wonders that the Most High God hath wrought toward me. How great are his signs! and how mighty are his wonders! his kingdom is an everlasting kingdom, and his dominion is from generation to generation. "I Nebuchadnezzar was at rest in mine house, and flourishing in my palace. I saw a dream which made me afraid; and the thoughts upon my bed and the visions of my head troubled me. Therefore made I a decree to bring {197} in all the wise men of Babylon before me, that they might make known unto me the interpretation of the dream. Then came in the magicians, the enchanters, the Chaldeans, and the soothsayers: and I told the dream before them; but they did not make known unto me the interpretation thereof. But at the last Daniel came in before me, whose name was Belteshazzar, and in whom is the spirit of the holy gods: and I told the dream before him, saying, 'O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof. Thus were the visions of my head upon my bed: I saw, and behold a tree in the midst of the earth, and the height thereof was great. The tree grew, and was strong, and the height thereof reached unto heaven, and the sight thereof to the end of all the earth. The leaves thereof were fair, and the fruit thereof much, and in it was food for all: the beasts of the field had shadow under it, and the birds of the heaven dwelt in the branches thereof, and all flesh was fed of it. I saw in the visions of my head upon my bed, and, behold, a holy messenger came down from heaven. He cried aloud, and said thus. Hew down the tree, and cut off its branches, shake off its leaves, and scatter its fruit: let the beasts get away from under it, and the birds from its branches. Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let its portion be with the beasts in the grass of the earth: let its {198} heart be changed from man's, and let a beast's heart be given unto it; and let seven times pass over it. The sentence is by the decree of the holy messenger: that the living may know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will, and setteth up over it the lowest of men. This dream I King Nebuchadnezzar have seen: and thou, O Belteshazzar, declare the interpretation, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation; but thou art able, for the spirit of the holy gods is in thee.'" Then Daniel, whose name was Belteshazzar, was perplexed for a while, and his thoughts troubled him. The king answered and said, "Belteshazzar, let not the dream, or the interpretation, trouble thee." Belteshazzar answered and said, "My lord, the dream be to them that hate thee, and the interpretation thereof to thine adversaries. The tree that thou sawest, which grew, and was strong, whose height reached unto heaven, and the sight thereof to all the earth; whose leaves were fair, and the fruit thereof much, and in it was food for all; under which the beasts of the field dwelt, and upon whose branches the birds of the heaven had their habitation: it is thou, O king, that art grown and become strong: for thy greatness is grown, and reacheth unto heaven, and thy dominion to the end of the earth. And whereas the king saw a holy messenger coming down from heaven, and saying, 'Hew down the tree, and destroy it; nevertheless leave the stump of the roots thereof in the earth, even with {199} a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of heaven, and let its portion be with the beasts of the field, till seven times pass over it'; this is the interpretation, O king, and it is the decree of the Most High, which is come upon my lord the king: that thou shalt be driven from men, and thy dwelling shall be with the beasts of the field, and thou shalt be made to eat grass as oxen, and shalt be wet with the dew of heaven, and seven times shall pass over thee; till thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will. And whereas they commanded to leave the stump of the tree roots; thy kingdom shall be sure unto thee, after that thou shalt have known that the heavens do rule. Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by showing mercy to the poor; if there may be a lengthening of thy tranquillity." All this came upon the king Nebuchadnezzar. At the end of twelve months he was walking in the royal palace of Babylon. The king spoke and said, "Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?" While the word was in the king's mouth, there fell a voice from heaven, saying, "O King Nebuchadnezzar, to thee it is spoken: the kingdom is departed from thee. And thou shalt be driven from men, and thy dwelling shall be with the beasts of the field; thou shalt be made to eat grass as oxen, and seven times shall pass over thee; until {200} thou know that the Most High ruleth in the kingdom of men, and giveth it to whomsoever he will." The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hair was grown like eagle's feathers, and his nails like birds' claws. "And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the Most High, and I praised and honored him that liveth for ever; for his dominion is an everlasting dominion, and his kingdom from generation to generation: and all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, 'What doest thou?' At the same time mine understanding returned unto me; and for the glory of my kingdom, my majesty and brightness returned unto me; and my counselors and my lords sought unto me; and I was established in my kingdom, and excellent greatness was added unto me. Now I Nebuchadnezzar praise and extol and honor the King of heaven; for all his works are truth, and his ways judgment: and those that walk in pride he is able to abase." {201} _How Daniel Read the Writing on the Wall at Belshazzar's Feast_. Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand. Belshazzar, while he tasted the wine, commanded to bring the golden and silver vessels which Nebuchadnezzar his father had taken out of the temple which was in Jerusalem; that the king and his lords, and the women of his palace, might drink therein. Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king and his lords, and the women of his palace, drank in them. They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone. In the same hour came forth the fingers of a man's hand, and wrote over against the candlestick upon the plaster of the wall of the king's palace: and the king saw the part of the hand that wrote. Then the king's countenance was changed in him, and his thoughts troubled him; he trembled, and his knees smote together. The king cried aloud to bring in the enchanters, the Chaldeans, and the soothsayers. The king spoke and said to the wise men of Babylon, "Whosoever shall read this writing, and show me the interpretation thereof, shall be clothed with purple, and have a chain of gold about his neck, and shall be the third ruler in the kingdom." Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation. Then was King Belshazzar greatly troubled, {202} and his countenance was changed, and his lords were perplexed. Now the queen by reason of the words of the king and his lords came into the banquet house: the queen spoke and said, "O king, live for ever; let not thy thoughts trouble thee, nor let thy countenance be changed: there is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him: and the king Nebuchadnezzar thy father, the king, I say, thy father, made him master of the magicians, enchanters, Chaldeans, and soothsayers; forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and showing of dark sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar. Now let Daniel be called, and he will show the interpretation." Then was Daniel brought in before the king. The king spoke and said to Daniel, "Art thou that Daniel, who art of the children of the captivity of Judah, whom the king my father brought out of Judah? I have heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee. And now the wise men, the enchanters, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not show the interpretation of the thing. But I have heard of thee, that thou canst give interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with purple, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom." {203}{204} [Illustration] DANIEL IN THE LIONS' DEN By Vernet [End illustration] {205} Then Daniel answered and said before the king, "Keep thy gifts to thyself, and give thy rewards to another; nevertheless I will read the writing unto the king, and make known to him the interpretation. O thou king, the Most High God gave Nebuchadnezzar thy father the kingdom, and greatness, and glory, and majesty: and because of the greatness that he gave him, all the peoples, nations, and languages trembled and feared before him: whom he would he slew, and whom he would he kept alive; and whom he would he raised up, and whom he would he put down. But when his heart was lifted up, and his spirit was hardened that he dealt proudly, he was deposed from his kingly throne, and they took his glory from him: and he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses; he was fed with grass like oxen, and his body was wet with the dew of heaven: until he knew that the Most High God ruleth in the kingdom of men, and that he setteth up over it whomsoever he will. "And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this; but hast lifted up thyself against the Lord of heaven; and they have brought the vessels of his house before thee, and thou and thy lords, and the women of thy palace, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and {206} whose are all thy ways, hast thou not glorified: therefore the part of the hand was sent by God, and this inscription was written. And this is the inscription which was written:-- _Mene, Mene, Tekel, Apharsin_ "This is the interpretation of the thing:-- _Mene_, God hath numbered thy kingdom, and brought it to an end. _Tekel_, Thou art weighed in the balances, and art found wanting. _Peres_, Thy kingdom is divided, and given to the Medes and Persians." Then commanded Belshazzar, and they clothed Daniel with purple, and put a chain of gold about his neck, and made proclamation concerning him, that he should be the third ruler in the kingdom. In that night Belshazzar the Chaldean king was slain. And Darius the Mede received the kingdom, being about threescore and two years old. _How Daniel Was Cast into the Lions' Den_. It pleased Darius to set over the kingdom an hundred and twenty satraps, which should be throughout the whole kingdom; and over them three presidents, of whom Daniel was one; that these satraps might give account unto them, and that the king should have no loss. Then this Daniel was distinguished above the presidents and the satraps, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and {207} the satraps sought to find occasion against Daniel in regard to the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, "We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God." Then these presidents and satraps assembled together to the king, and said thus unto him: "King Darius, live for ever. All the presidents of the kingdom, the deputies and the satraps, the counselors and the governors, have consulted together to establish a royal statute, and to make a strong decree, that whosoever shall ask a petition of any god or man for thirty days, save of thee, O king, he shall be cast into the den of lions. Now, O king, establish the decree, and sign the writing, that it be not changed, according to the law of the Medes and Persians, which altereth not." Wherefore King Darius signed the writing and the decree. And when Daniel knew that the writing was signed, he went into his house (now his windows were open in his chamber toward Jerusalem); and he kneeled upon his knees three times a day, and prayed, and gave thanks before his God, as he did before. Then these men assembled together, and found Daniel making petition and supplication before his God. Then they came near, and spoke before the king concerning the king's decree; "Hast thou not signed a decree, that every man that shall make petition unto any god or man within thirty days, save unto thee, O king, shall be cast into the den of lions?" {208} The king answered and said, "The thing is true, according to the law of the Medes and Persians, which altereth not." Then answered they and said before the king, "That Daniel, which is of the children of the captivity of Judah, regardeth not thee, O king, nor the decree that thou hast signed, but maketh his petition three times a day." Then the king, when he heard these words, was sore displeased, and set his heart on Daniel to deliver him: and he labored till the going down of the sun to rescue him. Then these men assembled together unto the king, and said unto the king, "Know, O king, that it is a law of the Medes and Persians, that no decree nor statute which the king establisheth may be changed." Then the king commanded, and they brought Daniel, and cast him into the den of lions. Now the king spoke and said unto Daniel, "Thy God whom thou servest continually, he will deliver thee." And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that nothing might be changed concerning Daniel. Then the king went to his palace, and passed the night fasting: neither were instruments of music brought before him: and his sleep fled from him. Then the king arose very early in the morning, and went in haste unto the den of lions. And when he came near unto the den to Daniel, he cried with a lamentable voice: the king spoke and said to Daniel, "O Daniel, servant of the living {209} God, is thy God, whom thou servest continually, able to deliver thee from the lions?" Then said Daniel unto the king, "O king, live for ever. My God hath sent his angel, and hath shut the lions' mouths, and they have not hurt me: forasmuch as before him innocency was found in me; and also before thee, O king, have I done no harm." Then was the king exceeding glad, and commanded that they should take Daniel up out of the den. So Daniel was taken up out of the den, and no manner of hurt was found upon him, because he had trusted in his God. And the king commanded, and they brought those men which had accused Daniel, and they cast them into the den of lions, them, their children, and their wives; and the lions had the mastery of them, and broke all their bones in pieces, before they came at the bottom of the den. Then King Darius wrote unto all the peoples, nations, and languages, that dwell in all the earth; "Peace be multiplied unto you. I make a decree, that in all the dominion of my kingdom men tremble and fear before the God of Daniel: for he is the living God, and steadfast for ever, and his kingdom that which shall not be destroyed, and his dominion shall be even unto the end: he delivereth and rescueth, and he worketh signs and wonders in heaven and in earth; who hath delivered Daniel from the power of the lions." So this Daniel prospered in the reign of Darius, and in the reign of Cyrus the Persian. {210} BABYLON Pause in this desert! Here, men say, of old Belshazzar reigned, and drank from cups of gold; Here, to his hideous idols, bowed the slave, And here--God struck him dead! . . . . Where lies his grave? 'T is lost!--His brazen gates? his soaring towers, From whose dark tops men watched the starry hours? All to the dust gone down! The desert bare Scarce yields an echo when we question "Where?" The lonely herdsman seeks in vain the spot; And the black wandering Arab knows it not. No brick, no fragment, lingers now, to tell Where Babylon (mighty city!) rose--and fell! O City, vast and old! Where, where is thy grandeur fled? The stream that around thee rolled Still rolls in its ancient bed! But where, oh, where art thou gone? O Babylon! O Babylon! The giant, when he dies, Still leaveth his bones behind, To shrink in the winter skies, And whiten beneath the wind! But where, oh, where art thou gone? O Babylon! O Babylon! Thou liv'st!--for thy name still glows, A light in the desert skies; As the fame of the hero grows Thrice trebled because he dies! But where, oh, where art thou gone? O Babylon! O Babylon! {211} BELSHAZZAR Belshazzar is king! Belshazzar is lord! And a thousand dark nobles all bend at his board: Fruits glisten, flowers blossom, meats steam, and a flood Of the wine that man loveth runs redder than blood: Wild dancers are there, and a riot of mirth, And the beauty that maddens the passions of earth; And the crowds all shout, Till the vast roofs ring,-- "All praise to Belshazzar, Belshazzar the king!" "Bring forth," cries the monarch, "the vessels of gold, Which my father tore down from the temples of old;-- Bring forth, and we'll drink, while the trumpets are blown, To the gods of bright silver, of gold, and of stone; Bring forth!"--and before him the vessels all shine, And he bows unto Baal, and he drinks the dark wine; Whilst the trumpets bray, And the cymbals ring,-- "Praise, praise to Belshazzar, Belshazzar the king!" Now what cometh--look, look!--without menace, or call? Who writes, with the lightning's bright hand, on the wall? What pierceth the king, like the point of a dart? What drives the bold blood from his cheek to his heart? "Chaldeans! Magicians! the letters expound!" They are read,--and Belshazzar is dead on the ground! Hark!--the Persian is come On a conqueror's wing; And a Mede's on the throne of Belshazzar the king! --_Barry Cornwall_. {212} NEHEMIAH. THE STORY OF THE BRAVE MAN WHO PREFERRED HARDSHIPS IN HIS NATIVE LAND, TO PLEASURE AND PLENTY IN THE KING'S PALACE. (Nehemiah is one of the finest characters of which we are told in the Old Testament. He was a true patriot, brave, patient, persevering, fearing God, and not man. He had an important and profitable position in the royal court, but when he heard how his countrymen were suffering, how the walls of the city of his fathers were in ruins, he did not hesitate, but gaining the permission of the king, he set out to serve his country in its sore distress. How he heard of the need of the city, how he went to its relief, and how the people under his splendid leadership took courage and rebuilt the walls, he himself has told in these words:)-- _The Need and the Man_. "Now it came to pass in the month Chislev, in the twentieth year, as I was in Shushan the palace, that Hanani, one of my brethren, came, he and certain men out of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem. And they said unto me, 'The remnant that are left of the captivity there in the province are in great affliction and reproach: the wall of Jerusalem also is broken down, and the gates thereof are burned with fire.' "And it came to pass, when I heard these words, that {213} I sat down and wept, and mourned certain days; and I fasted and prayed before the God of heaven, and said, 'I beseech thee, O Lord, the God of heaven, the great and terrible God, that keepeth covenant and mercy with them that love him and keep his commandments: let thine ear now be attentive, and thine eyes open, that thou mayest hearken unto the prayer of thy servant, which I pray before thee at this time, day and night, for the children of Israel thy servants, while I confess the sins of the children of Israel, which we have sinned against thee: yea, I and my father's house have sinned. We have dealt very corruptly against thee, and have not kept the commandments, nor the statutes, nor the judgments, which thou commandedst thy servant Moses. Remember, I beseech thee, the words that thou commandedst thy servant Moses, saying, If ye trespass, I will scatter you abroad among the peoples: but if ye return unto me, and keep my commandments and do them, though your outcasts were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause my name to dwell there. Now these are thy servants and thy people, whom thou hast redeemed by thy great power, and by thy strong hand. O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who delight to fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of this man.' (Now I was cupbearer to the king.) {214} "And it came to pass in the month Nisan, in the twentieth year of Artaxerxes the king, when wine was before him, that I took up the wine, and gave it unto the king. Now I had not been beforetime sad in his presence. And the king said to me, 'Why is thy countenance sad, seeing thou art not sick? this is nothing else but sorrow of heart.' "Then I was very sore afraid. And I said to the king, 'Let the king live for ever: why should not my countenance be sad, when the city, the place of my fathers' sepulchers, lieth waste, and the gates thereof are consumed with fire?' "Then the king said unto me, 'For what dost thou make request?' So I prayed to the God of heaven. "And I said unto the king, 'If it please the king, and if thy servant have found favor in thy sight, that thou wouldest send me unto Judah, unto the city of my fathers' sepulchers, that I may build it.' "And the king said to me (the queen also sitting by him), 'For how long shall thy journey be? and when wilt thou return?' "So it pleased the king to send me; and I set him a time. Moreover I said to the king, 'If it please the king, let letters be given me to the governors beyond the river, that they may let me pass through till I come unto Judah; and a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the castle which appertaineth to the house, and for the wall of the city, and for the house that I shall enter into.' "And the king granted me, according to the good hand of my God upon me. Then I came to the governors beyond the river, and gave them the king's letters. Now the king had sent with me captains of the army and horsemen. {215}{216} [Illustration] OUTSIDE EAST WALL OF JERUSALEM, GOLDEN GATE AT LEFT This is on the east side of the city and overlooking it. There were many gates in the wall of Jerusalem to allow the coming and going of trade. Some were used for special branches of trade, which would center there in booths for the merchants. Some of the gates in ancient times were, "The Fish Gate," "The Horse Gate," "The Sheep Gate," "The Gate of Potsherds," "The Gate of the Spring," "The Water Gate," "The Gate of the Guard." [End illustration] {217} "And when Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard of it, it grieved them exceedingly, because there was come a man to seek the welfare of the children of Israel. So I came to Jerusalem, and was there three days." _The Right Man in the Right Place_. "And I arose in the night, I and some few men with me; neither told I any man what my God put into my heart to do for Jerusalem: neither was there any beast with me, save the beast that I rode upon. And I went out by night by the valley gate, even toward the dragon's well, and to the dung gate, and viewed the walls of Jerusalem, which were broken down, and the gates thereof were consumed with fire. Then I went on to the fountain gate and to the king's pool: but there was no place for the beast that was under me to pass. Then went I up in the night by the brook, and viewed the wall; and I turned back, and entered by the valley gate, and so returned. And the rulers knew not whither I went, or what I did; neither had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work. Then said I to them, 'Ye see the evil fortune that we are in, how Jerusalem lieth waste, and the gates thereof are burned with fire: come and let us build up the wall of Jerusalem, that we be no more a reproach.' {218} "And I told them of the hand of my God which was good upon me; as also of the king's words that he had spoken unto me. And they said, 'Let us rise up and build.' "So they strengthened their hands for the good work. But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard it, they laughed us to scorn, and despised us, and said, 'What is this thing that ye do? will ye rebel against the king?' "Then answered I them, and said unto them, 'The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem.'" _Enemies Threaten_. "But it came to pass that, when Sanballat heard that we builded the wall, he was wroth, and took great indignation, and mocked the Jews. And he spoke, before his brethren and the army of Samaria, and said, 'What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish, seeing they are burned?' "Now Tobiah the Ammonite was by him, and he said, 'Even that which they build, if a fox go up, he shall break down their stone wall.' "Hear, O our God; for we are despised: and turn back their reproach upon their own head, and give them up to spoiling in a land of captivity: and cover not their iniquity, {219} and let not their sin be blotted out from before thee: for they have provoked thee to anger before the builders. "So we built the wall; and all the wall was joined together unto half the height thereof: for the people had a mind to work. "But it came to pass that, when Sanballat, and Tobiah, and the Arabians, and the Ammonites, and the Ashdodites, heard that the repairing of the walls of Jerusalem went forward, and that the breaches began to be stopped, then they were very wroth; and they conspired all of them together to come and fight against Jerusalem, and to cause confusion therein. But we made our prayer unto our God, and set a watch against them day and night, because of them. And Judah said, 'The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build the wall.' "And our adversaries said, 'They shall not know, neither see, till we come into the midst of them, and slay them, and cause the work to cease.' "And it came to pass that, when the Jews which dwell by them came, they said unto us ten times from all places, 'Ye must return unto us.'" _Watchful and Ready_. "Therefore set I in the lowest parts of the space behind the wall, in the open places, I even set the people after their families with their swords, their spears, and their bows. And I looked, and rose up, and said to the nobles, {220} and to the rulers, and to the rest of the people, 'Be not ye afraid of them: remember the Lord, who is great and terrible, and fight for your brethren, your sons and your daughters, your wives and your houses.' "And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, everyone unto his work. And it came to pass from that time forth, that half of my servants wrought in the work, and half of them held the spears, the shields, and the bows, and the coats of mail; and the rulers were behind all the house of Judah. They that builded the wall and they that bare burdens laded themselves, everyone with one of his hands wrought in the work, and with the other held his weapon; and the builders, everyone had his sword girded by his side, and so builded. And he that sounded the trumpet was by me. "And I said to the nobles, and to the rulers and to the rest of the people, 'The work is great and large, and we are separated upon the wall, one far from another: in what place soever ye hear the sound of the trumpet, resort ye thither unto us; our God shall fight for us.' "So we wrought in the work: and half of them held the spears from the rising of the morning till the stars appeared. Likewise at the same time said I unto the people, 'Let everyone with his servant lodge within Jerusalem, that in the night they may be a guard to us, and may labor in the day.' "So neither I, nor my brethren, nor my servants, nor the {221} men of the guard which followed me, none of us put off our clothes, everyone went with his weapon to the water." _Statesman as Well as Soldier_. "Then there arose a great cry of the people and of their wives against their brethren the Jews. For there were that said, 'We, our sons and our daughters, are many: let us get corn, that we may eat and live.' Some also there were that said, 'We are mortgaging our fields, and our vineyards, and our houses: let us get corn, because of the dearth.' "There were also that said, 'We have borrowed money for the king's tribute upon our fields and our vineyards. Yet now our flesh is as the flesh of our brethren, our children as their children: and, lo, we bring into bondage our sons and our daughters to be servants, and some of our daughters are brought into bondage already: neither is it in our power to help it; for other men have our fields and our vineyards.' "And I was very angry when I heard their cry and these words. Then I consulted with myself, and contended with the nobles and the rulers, and said unto them, 'Ye exact usury, everyone of his brother.' "And I held a great assembly against them. And I said to them, 'We after our ability have redeemed our brethren the Jews, which were sold unto the heathen; and would ye even sell your brethren, and should they be sold unto us?' {222} "Then held they their peace, and found never a word. Also I said, 'The thing that ye do is not good: ought ye not to walk in the fear of our God, because of the reproach of the heathen our enemies? And I likewise, my brethren and my servants, do lend them money and corn on usury. I pray you, let us leave off this usury. Restore, I pray you, to them, even this day, their fields, their vineyards, their oliveyards, and their houses, also the hundredth part of the money, and of the corn, the wine, and the oil, that ye exact of them.' "Then said they, 'We will restore them, and will require nothing of them; so will we do, even as thou sayest.' "Then I called the priests, and took an oath of them, that they should do according to this promise. Also I shook out my lap, and said, 'So God shake out every man from his house, and from his labor, that performeth not this promise; even thus be he shaken out, and emptied.' And all the congregation said, 'Amen,' and praised the Lord. "And the people did according to this promise. Moreover from the time that I was appointed to be their governor in the land of Judah, from the twentieth year even unto the two and thirtieth year of Artaxerxes the king, that is, twelve years, I and my brethren have not eaten the bread of the governor. But the former governors that were before me were chargeable unto the people, and took of them bread and wine, beside forty shekels of silver; yea, even their servants bore rule over the people: but so did not I, because of the fear of God. {223}{224} [Illustration] JERUSALEM, A PART OF THE WALL AND THE MOSQUE OF OMAR. Jerusalem, like all ancient cities, was protected by walls. The first of these walls was built by David and Solomon and the later kings. This wall was broken down and overthrown when the people of the city were carried into captivity, and was rebuilt again by Nehemiah. In the time of Josephus, three walls encircled the city, the oldest being the ancient wall and the others additions necessitated by the enlargement of the boundaries. Parts of these walls have been traced, and some portions still exist. These existing portions are in places 150 feet high, and the ancient towers at the corners were probably 250 feet high. They were built of immense stones very solidly put together to resist the attack of battering rams in times of war. [End illustration] {225} Yea, also I continued in the work of this wall, neither bought we any land: and all my servants were gathered thither unto the work. Moreover there were at my table of the Jews and the rulers an hundred and fifty men, beside those that came unto us from among the heathen that were round about us. Now that which was prepared for one day was one ox and six choice sheep; also fowls were prepared for me, and once in ten days store of all sorts of wine: yet for all this I demanded not the bread of the governor, because the bondage was heavy upon this people. Remember unto me, O my God, for good, all that I have done for this people." _In Spite of Foes, the Walls Are Built_. "Now it came to pass, when it was reported to Sanballat and Tobiah, and to Geshem the Arabian, and unto the rest of our enemies, that I had builded the wall, and that there was no breach left therein (though even unto that time I had not set up the doors in the gates); that Sanballat and Geshem sent to me, saying, 'Come, let us meet together in one of the villages in the plain of Ono.' "But they thought to do me mischief. And I sent messengers to them, saying, 'I am doing a great work, so that I cannot come down: why should the work cease, whilst I leave it, and come down to you?' "And they sent to me four times after this sort; and I answered them after the same manner. Then sent Sanballat his servant to me in like manner the fifth time with an open letter in his hand; wherein was written, 'It is {226} reported among the nations, and Gashmu saith it, that thou and the Jews think to rebel; for which cause thou buildest the wall: and thou wouldest be their king, according to these words. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah: and now shall it be reported to the king according to these words. Come now therefore, and let us take counsel together.' "Then I sent to him, saying, 'There are no such things done as thou sayest, but thou feignest them out of thine own heart.' "For they all would have made us afraid, saying, 'Their hands shall be weakened from the work, that it be not done.' But now, O God, strengthen thou my hands. "And I went to the house of Shemaiah the son of Delaiah the son of Mehetabel, who was shut up; and he said, 'Let us meet together in the house of God, within the temple, and let us shut the doors of the temple: for they will come to slay thee; yea, in the night will they come to slay thee.' "And I said, 'Should such a man as I flee? and who is there, that, being such as I, would go into the temple to save his life? I will not go in.' "And I discerned, and, lo, God had not sent him: but he pronounced this prophecy against me: and Tobiah and Sanballat had hired him. For this cause was he hired, that I should be afraid, and do so, and sin, and that they might have matter for an evil report, that they might reproach me. Remember, O my God, Tobiah and Sanballat {227} according to these their works, and also the prophetess Noadiah, and the rest of the prophets that would have put me in fear. "So the wall was finished in the twenty and fifth day of the month Elul, in fifty and two days. And it came to pass, when all our enemies heard thereof, that all the heathen that were about us feared, and were much cast down in their own eyes: for they perceived that this work was wrought of our God." _The People Celebrate the Great Event_. "And when the seventh month was come, the children of Israel were in their cities. And all the people gathered themselves together as one man into the broad place that was before the water gate; and they spoke unto Ezra the scribe to bring the book of the law of Moses, which the Lord had commanded to Israel. And Ezra the priest brought the law before the congregation, both men and women, and all that could hear with understanding, upon the first day of the seventh month. And he read therein before the broad place that was before the water gate from early morning until midday, in the presence of the men and the women, and of those that could understand; and the ears of all the people were attentive unto the book of the law. And Ezra the scribe stood upon a pulpit of wood, which they had made for the purpose. "And Ezra opened the book in the sight of all the people (for he was above all the people); and when he {228} opened it, all the people stood up: and Ezra blessed the Lord, the great God. And all the people answered, 'Amen, Amen,' with the lifting up of their hands: and they bowed their heads, and worshiped the Lord with their faces to the ground. And the Levites caused the people to understand the law: and the people stood in their place. And they read in the book, in the law of God, distinctly; and they gave the sense, so that they understood the reading. And Nehemiah, which was the Tirshatha, and Ezra the priest the scribe, and the Levites that taught the people, said to all the people, 'This day is holy unto the Lord your God; mourn not, nor weep.' For all the people wept, when they heard the words of the law. "Then he said unto them, 'Go your way, eat the fat, and drink the sweet, and send portions unto him for whom nothing is prepared: for this day is holy unto our Lord: neither be ye grieved; for the joy of the Lord is your strength.' "So the Levites stilled all the people, saying, 'Hold your peace, for the day is holy; neither be ye grieved.' "And all the people went their way to eat, and to drink, and to send portions, and to make great mirth, because they had understood the words that were declared to them. "And on the second day were gathered together the heads of fathers' houses of all the people, the priests, and the Levites, unto Ezra the scribe, even to give attention to the words of the law. And they found written in the law, how the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh month: and that they should publish and proclaim in all their cities, and in Jerusalem, saying, 'Go forth to the mount, and fetch olive branches, and branches of wild olive, and myrtle branches, and palm branches, and branches of thick trees, to make booths, as it is written.' {229}{230} [Illustration] JERUSALEM This view shows the city from the Mount of Olives. The present wall surrounding the city can be plainly seen. Very differently it looked when Nehemiah saw it, with broken walls and ruined houses, swept by the fierce tides of war. The modern city of Jerusalem, connected with the coast by a railroad, is growing very rapidly in size and importance [End illustration] {231} "So the people went forth, and brought them, and made themselves booths, everyone upon the roof of his house, and in their courts, and in the courts of the house of God, and in the broad place of the water gate, and in the broad place of the gate of Ephraim. And all the congregation of them that were come again out of the captivity made booths, and dwelt in the booths: for since the days of Joshua the son of Nun until that day had not the children of Israel done so. And there was very great gladness. "Also day by day, from the first day unto the last day, he read in the book of the law of God. And they kept the feast seven days; and on the eighth day was a solemn assembly, according unto the ordinance." _The Vows of the People and the Dedication Ceremonies_. "The people entered into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the Lord our Lord, and his judgments and his statutes. "And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, {232} and with harps. And the sons of the singers gathered themselves together, both out of the plain round about Jerusalem, and from the villages. Then I brought up the princes of Judah upon the wall, and appointed two great companies that gave thanks and went in procession; with the musical instruments of David the man of God; and Ezra the scribe was before them: and by the fountain gate, and straight before them, they went up by the stairs of the city of David, at the going up of the wall, above the house of David, even unto the water gate eastward. And the other company of them that gave thanks went to meet them, and I after them, with the half of the people, upon the wall, above the tower of the furnaces, even unto the broad wall. "So stood the two companies of them that gave thanks in the house of God, and I, and the half of the rulers with me: and the priests with trumpets. And the singers sang loud. And they offered great sacrifices that day, and rejoiced; for God had made them rejoice with great joy; and the women also and the children rejoiced: so that the joy of Jerusalem was heard even afar off." _How Nehemiah Enforced the Law_. (After the walls were built, and the city brought into a state of law and order, Nehemiah went back to his post in the Persian court. After he went away, trouble arose. The people began to disobey the laws. Nehemiah knew that law abiding people are as necessary to national greatness as stout walls and great armies, so he came back, and enforced the laws with a strong {233} hand. How he made the people keep the Sabbath, he tells as follows:)-- "In those days saw I in Judah some treading wine-presses on the Sabbath, and bringing in sheaves, and lading asses therewith; as also wine, grapes, and figs, and all manner of burdens, which they brought into Jerusalem on the Sabbath day: and I testified against them in the day wherein they sold victuals. "There dwelt men of Tyre also therein, which brought in fish, and all manner of ware, and sold on the Sabbath to the children of Judah and in Jerusalem. Then I contended with the nobles of Judah, and said to them, 'What evil thing is this that ye do, and profane the Sabbath day? Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the Sabbath.' "And it came to pass that, when the gates of Jerusalem began to be dark before the Sabbath, I commanded that the doors should be shut, and commanded that they should not be opened till after the Sabbath: and some of my servants set I over the gates, that there should no burden be brought in on the Sabbath day. So the merchants and sellers of all kind of ware lodged without Jerusalem once or twice. "Then I testified against them, and said to them, 'Why lodge ye about the wall? if ye do so again, I will lay hands on you.' "From that time forth came they no more on the Sabbath. And I commanded the Levites that they should {234} purify themselves, and that they should come and keep the gates, to sanctify the Sabbath day. "Remember unto me, O my God, this also, and spare me according to the greatness of thy mercy." (The story of Nehemiah's life, told by himself, breaks off abruptly, but we know that he lived and died in high honor. Josephus, the Jewish historian, says of him, "He was a man of good and righteous character, and very ambitious to make his nation happy; and he hath left the walls of Jerusalem as an eternal monument of himself.") {235} THE STORY OF A DIVIDED KINGDOM {236} THE KINGS OF ISRAEL AND JUDAH SAUL, 1037 B. C. 20 years DAVID, 40 years SOLOMON, 40 years JUDAH 937 B. C. ISRAEL King Length of Reign King Length of Reign Prophet REHOBOAM, 17 years JEROBOAM, 22 years ABIJAH, 3 years ASA, 41 years NADAB, 2 years BAASHA, 24 years ELAH, 2 years ZIMRI, 7 days OMRI, 12 years AHAB, 22 years ELIJAH JEHOSHAPHAT, 25 years AHAZIAH, 2 years JORAM, 11 years JEHORAM, 8 years AHAZIAH, 1 year ATHALIAH, 7 years JEHU, 28 years ELISHA JOASH, 40 years JEHOAHAZ, 17 years JOASH, 16 years AMAZIAH, 29 years UZZIAH, 52 years JEROBOAM II., 41 years AMOS ZECHARIAH, 6 months SHALLUM, 1 month MENAHEM, 10 years JOTHAM, 16 years HOSEA AHAZ, 16 years PEKAHIAH, 2 years PEKAH, 20 years HOSHEA, 9 years HEZEKIAH, 29 years CAPTIVITY. 721 B. C. ISAIAH MANASSEH, 55 years MICAH AMON, 2 years JOSIAH, 31 years JEHOAHAZ, 3 months JEHOIAKIM, 11 years JEHOIACHIN, 3 months FIRST CAPTIVITY. 597 B. C. ZEDEKIAH (regent), 11 years _Destruction of Jerusalem and_ SECOND CAPTIVITY. 586 B. C. The dates given in this table are only approximate. It is impossible to give the exact dates of many of the events in Bible history. In many cases no date is given in the Bible itself, and many times the date is in round numbers or is obscure. Accuracy in the matter of dates was not thought to be so necessary in those days as it is now. {237} THE KINGDOM OF THE SOUTH. REHOBOAM. _How a Foolish Young King Lost the Best Part of His Kingdom_. (Under the great King Solomon, the kingdom of Israel rose to the zenith of its power and glory. Its territory stretched from sea to sea, its commerce was world-wide. Jerusalem with its great temple and its luxurious palaces became a magnificent city. But even during the reign of Solomon there began to be mutterings of discontent. Solomon was a great king, but his very magnificence laid heavy burdens upon the people. Taxes must be raised, very burdensome taxes, and a great number of servants and slaves must be kept. Solomon was strong enough to prevent an open rebellion in his own day, but as soon as he died the smoldering fire burst into flame. His son Rehoboam was an arrogant and very foolish young man. The people petitioned for a redress of their grievances and a lightening of their burdens. The elders whom the king consulted advised him to listen to these reasonable requests. But he gave heed instead to the advice of young men as willful and as inexperienced as himself, and replied that he would lay heavier burdens yet upon the people. Then the old cry of protest, "To your tents, O Israel," was raised. The people of the North seceded, and under the leadership of a man named Jeroboam, set up a kingdom of their own. This division became permanent, and was the source of endless war. Even in the time of Christ, the Samaritans, who were the {238} descendants of the people of the old Northern kingdom, and the people of the South hated each other, and had no dealings with each other.) After the death of Solomon, Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. And Jeroboam and all the assembly of Israel came, and spoke to Rehoboam, saying, "Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee." And he said unto them, "Go away for three days, then come again to me." And the people departed. And King Rehoboam took counsel with the old men, that had stood before Solomon his father while he yet lived, saying, "What counsel give ye me to return answer to this people?" And they spoke to him, saying, "If thou wilt be a servant to this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever." But he forsook the counsel of the old men which they had given him, and took counsel with the young men that were grown up with him, that stood before him. And he said unto them, "What counsel give ye, that we may return answer to this people, who have spoken to me, saying, 'Make the yoke that thy father did put upon us lighter'?" And the young men that were grown up with him spoke to him, saying, "Thus shalt thou say to this people that spoke to thee, saying, 'Thy father made our yoke heavy, {239} but make thou it lighter unto us'; thus shalt thou speak unto them, 'My little finger is thicker than my father's loins. And now whereas my father did load you with a heavy yoke, I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions.'" So Jeroboam and all the people came to Rehoboam the third day, as the king bade, saying, "Come to me again the third day." And the king answered the people roughly, and forsook the counsel of the old men which they had given him; and spoke to them after the counsel of the young men, saying, "My father made your yoke heavy, but I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions." So the king hearkened not unto the people. And when all Israel saw that the king hearkened not unto them, the people answered the king, saying, "What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David." So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. Then King Rehoboam sent Adoram, who was the taxgatherer; and all Israel stoned him to death. And King Rehoboam made haste to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David, unto this day. And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the assembly, and made him king over all Israel: {240} there was none that followed the house of David, but the tribe of Judah only. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, and the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. But the word of God came to Shemaiah the man of God, saying, "Speak unto Rehoboam the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the rest of the people, saying, 'Thus saith the Lord, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is of me.'" So they hearkened to the word of the Lord, and returned and went their way, according to the word of the Lord. And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the Lord had chosen out of all the tribes of Israel. And Judah did that which was evil in the sight of the Lord; and they provoked him to jealousy with their sins which they committed, above all that their fathers had done. And it came to pass in the fifth year of king Rehoboam, that Shishak king of Egypt came up against Jerusalem: and he took away the treasures of the house of the Lord, and the treasures of the king's house; he even took away all: and he took away all the shields of gold which Solomon {241} had made. And King Rehoboam made in their stead shields of brass, and committed them to the hands of the captains of the guard, who kept the door of the king's house. And it was so, that as often as the king went into the house of the Lord, the guard bore them, and brought them back into the guard chamber. And there was war between Rehoboam and Jeroboam continually. And Rehoboam died, and was buried with his fathers in the city of David. {242} ABIJAH. _How the Second King of Judah Won a Great Victory over Jeroboam_. (For many years the two rival kings, Rehoboam and Jeroboam, fought without either gaining a decided advantage, but Rehoboam died and his favorite son, Abijah, came to the throne, who enlisted a great army and fought a decisive battle with the older king, overwhelming him in battle and taking away several cities.) And Rehoboam appointed Abijah the son of Maacah to be chief, the prince among his brethren: for he intended to make him king. And he dealt wisely, and scattered all his sons throughout all the lands of Judah and Benjamin, unto every fenced city. In the eighteenth year of King Jeroboam began Abijah to reign over Judah. Three years reigned he in Jerusalem: and his mother's name was Maacah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. And Abijah joined battle with an army of valiant men of war: and Jeroboam set the battle in array against him with a great host of many thousands of those who were mighty men of valor. {243}{244} [Illustration] THE JEWS' WAILING PLACE, JERUSALEM. Used by special permission of the Detroit Photograph Company. The lower courses of great stones belonged to the ancient temple, and the Jews gathered there every Friday afternoon to mourn over the fall of their city. Some of these stones are 30 feet long, 8 feet wide, and 3-1/2 feet high, weighing over 80 tons [End illustration] {245} And Abijah stood up upon Mount Zemaraim, which is in the hill country of Ephraim, and said, "Hear me, O Jeroboam and all Israel; ought ye not to know that the Lord, the God of Israel, gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, rose up, and rebelled against his lord. And there were gathered to him vain men, who strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tender-hearted, and could not withstand them. And now ye think to withstand the kingdom of the Lord in the hand of the sons of David; and ye be a great multitude, and there are with you the golden calves which Jeroboam made you for gods. Have ye not driven out the priests of the Lord, the sons of Aaron, and the Levites, and have made you priests after the manner of the peoples of other lands? But as for us, the Lord is our God, and we have not forsaken him; and we have priests ministering unto the Lord, the sons of Aaron, and the Levites in their work: and they burn unto the Lord every morning and every evening burnt offerings and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the Lord our God; but ye have forsaken him. And, behold, God is with us at our head, and his priests with the trumpets of alarm to sound an alarm against you. O children of Israel, fight ye not against the Lord, the God of your fathers; for ye shall not prosper." But Jeroboam caused an ambushment to come about {246} behind them: so they were before Judah, and the ambushment was behind them. And when Judah looked back, behold, the battle was before and behind them: and they cried unto the Lord, and the priests sounded with the trumpets. Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. And the children of Israel fled before Judah: and God delivered them into their hand. And Abijah and his people slew them with a great slaughter. Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the Lord, the God of their fathers. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof, and Jeshanah with the towns thereof, and Ephron with the towns thereof. {247} ASA. _A Good King of Judah. He Makes a League with Syria Against the Northern Kingdom_. (With the good king Asa came a time of prosperity to Judah. He fortified the cities and destroyed the idols, and won a great victory over the host of the Ethiopians. But he made one serious mistake. An enterprising king named Baasha had come to the throne in the northern kingdom, and he began to make advances against Judah. He built a fort at Ramah in a position which commanded the roads to the south. Then Asa in his fear made a league with the king of Syria. This was the beginning of those entanglements and leagues with foreign nations which finally brought disaster to both kingdoms.) So Abijah slept with his fathers, and they buried him in the city of David, and Asa his son reigned in his stead: in his days the land was quiet ten years. And Asa did that which was good and right in the eyes of the Lord his God: for he took away the strange altars, and the high places, and broke down the pillars, and hewed down the Asherim; and commanded Judah to seek the Lord, the God of their fathers, and to do the law and the commandment. Also he took away out of all the cities of Judah the high places and the sun-images: and the kingdom was quiet before him. And he built fenced cities in Judah: for the land was quiet, and he had no war in those years; because the Lord had given him rest. {248} For he said unto Judah, "Let us build these cities, and make about them walls, and towers, gates, and bars; the land is yet before us, because we have sought the Lord our God; we have sought him, and he hath given us rest on every side." So they built and prospered. And Asa had an army of spearmen and bowmen many thousand, and all these were mighty men of valor. And there came out against them Zerah the Ethiopian with a mighty host; and he came unto Mareshah. Then Asa went out to meet him, and they set the battle in array in the valley of Zephathah at Mareshah. And Asa cried unto the Lord his God, and said, "Lord, there is none beside thee to help, between the mighty and him that hath no strength: help us, O Lord our God; for we rely on thee, and in thy name are we come against this multitude. O Lord, thou art our God; let not man prevail against thee." So the Lord smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. And Asa and the people that were with him pursued them unto Gerar: and there fell of the Ethiopians so many that they could not recover themselves; for they were destroyed before the Lord, and before his host; and they carried away very much booty. And they smote all the cities round about Gerar, for the fear of the Lord came upon them: and they sacked all the cities; for there was much spoil in them. They smote also the tents of cattle, and carried away sheep in abundance and camels, and returned to Jerusalem. And the spirit of God came upon Azariah the son of {249} Oded: and he went out to meet Asa, and said unto him, "Hear ye me, Asa, and all Judah and Benjamin: the Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. Now for long seasons Israel hath been without the true God, and without a teaching priest, and without law: but when in their distress they turned unto the Lord, the God of Israel, and sought him, he was found by them. And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the lands. And they were broken in pieces, nation against nation, and city against city: for God did vex them with all adversity. But be ye strong, and let not your hands be slack: for your work shall be rewarded." And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed the altar of the Lord, that was before the porch of the Lord. And he gathered all Judah and Benjamin, and them that sojourned with them out of Ephraim and Manasseh, and out of Simeon: for they came to him out of Israel in abundance, when they saw that the Lord his God was with him. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they sacrificed unto the Lord in that day, of the spoil which they had brought, seven hundred oxen and seven {250} thousand sheep. And they entered into the covenant to seek the Lord, the God of their fathers, with all their heart and with all their soul; and that whosoever would not seek the Lord, the God of Israel, should be put to death, whether small or great, whether man or woman. And they swore unto the Lord with a loud voice, and with shouting, and with trumpets, and with cornets. And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found by them: and the Lord gave them rest round about. And also Maacah the mother of Asa the king, he removed her from being queen, because she had made an abominable image for an Asherah; and Asa cut down her image, and made dust of it, and burnt it at the brook Kidron. But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. And there was no more war unto the five and thirtieth year of the reign of Asa. In the six and thirtieth year of the reign of Asa, Baasha king of Israel went up against Judah, and built Ramah, that he might not allow any to go out or come in to Asa king of Judah. Then Asa brought out silver and gold out of the treasures of the house of the Lord and of the king's house, and sent to Ben-hadad king of Syria, that dwelt at Damascus, saying, "There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me." {251}{252} [Illustration] LOOKING UP THE VALLEY OF JEHOSHAPHAT, OR THE VALLEY OF KIDRON, FROM THE SOUTH. Jerusalem on the left, the foot of the Mount of Olives on the right. The cultivated land immediately in front was perhaps the place of "the king's gardens" This valley, which separates the temple mount from the Mount of Olives, was not known as the valley of Jehoshaphat in the Bible (except in Joel 3:12, though probably another locality is there intended), but it has always been so called in later days. Perhaps it was given the name of the king because of the great victory he won over the allied forces of Ammon, Moab, and Mount Seir, in a valley which is near the Kidron as it turns toward the Dead Sea. [End illustration] {253} And Ben-hadad hearkened unto King Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abel-maim, and all the store cities of Naphtali. And it came to pass, when Baasha heard thereof, that he left off building of Ramah, and let his work cease. Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha had builded; and he built therewith Geba and Mizpah. And at that time Hanani the seer came to Asa king of Judah, and said unto him, "Because thou hast relied on the king of Syria, and hast not relied on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand. Were not the Ethiopians and the Lubim a huge host, with chariots and horsemen exceeding many? yet, because thou didst rely on the Lord, he delivered them into thine hand. For the eyes of the Lord run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly; for from henceforth thou shalt have wars." Then Asa was wroth with the seer, and put him in the prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time. And in the thirty and ninth year of his reign Asa was diseased in his feet; his disease was exceeding {254} great: yet in his disease he went not to the Lord, but to the physicians. And Asa died in the one and fortieth year of his reign. And they buried him in his own sepulchers, which he had hewn out for himself in the city of David, and laid him in the bed which was filled with sweet odors and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him. {255} JEHOSHAPHAT. _The Story of a Good King Who Feared God and Served the Nation Well_. (Jehoshaphat was one of the wisest and best of the kings of Judah. He increased the territory of the nation greatly. He conquered Edom so that it was governed by a vassal king. By conquering this country he gained a seaport, and it is interesting to note that he fitted out a fleet of ships and attempted to revive the trade of Solomon for the gold of Ophir. The ships, however, never reached their destination. They were wrecked when starting on their first voyage, and he did not have the courage to repeat the attempt. For the first time since the reign of Solomon, there was peace between Judah and Israel. A treaty was made between the two kings, and Jehoram, heir to the throne of Judah, was married to Athaliah, daughter of King Ahab of Israel. Through this alliance it was hoped no doubt to join the two kingdoms and restore the lost glory of the past. The attempt ended in failure. Athaliah was wicked, like all the race of Ahab and Jezebel, and brought only disaster to Judah.) And Jehoshaphat the son of Asa reigned in his stead, and strengthened himself against Israel. And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken; and Jehoshaphat made peace with the king of Israel. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not the idols of Baal; but sought the God of {256} his father, and walked in his commandments, and not after the doings of Israel. Therefore the Lord established the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honor in abundance. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; and with them the Levites; and with them Elishama and Jehoram, the priests. And they taught in Judah, having the book of the law of the Lord with them; and they went about throughout all the cities of Judah, and taught among the people. And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. And some of the Philistines brought Jehoshaphat presents, and silver for tribute; the Arabians also brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he-goats. And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store. And he had many works in the cities of Judah; and men of war, mighty men of valor, in Jerusalem. (Jehoshaphat made a league with Ahab king of Israel and they fought together a battle in which Ahab was struck by an arrow from an archer's bow and was killed.) But Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. And Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, "Shouldest thou help the wicked, and love them that hate the {257} Lord? for this thing wrath is upon thee from before the Lord. Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thine heart to seek God." And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill country of Ephraim, and brought them back unto the Lord, the God of their fathers. And he set judges in the land throughout all the fenced cities of Judah, city by city, and said to the judges, "Consider what ye do: for ye judge not for man, but for the Lord; and he is with you in the judgment. Now therefore let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." Moreover in Jerusalem did Jehoshaphat set the Levites and the priests, and the heads of the fathers' houses of Israel, for the judgment of the Lord, and for controversies, And they returned to Jerusalem. And he charged them, saying, "Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall warn them, that they be not guilty towards the Lord, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty. "And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, {258} the ruler of the house of Judah, in all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord be with the good." And it came to pass after this, that the men of Moab, and the men of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle. Then there came some that told Jehoshaphat saying, "There cometh a great multitude against thee from beyond the sea from Syria." And Jehoshaphat feared, and set himself to seek unto the Lord; and he proclaimed a fast throughout all Judah. And Judah gathered themselves together, to seek help of the Lord: even out of all the cities of Judah they came to seek the Lord. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord, before the new court; and he said, "O Lord, the God of our fathers, art not thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thine hand is power and might, so that none is able to withstand thee. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever? And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 'If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee (for thy name is in this house), and cry unto thee in our affliction, and thou wilt hear and save.' {259}{260} [Illustration] TOMBS IN THE VALLEY OF JEHOSHAPHAT. Mount of Olives in the background. In the valley of Jehoshaphat there are many ancient tombs, and there are thousands of modern graves here also. The devout Jew earnestly desires to be buried here, as he believes that Messiah will descend on the Mount of Olives at the last day and pass through the valley on the way to his throne in the city. [End illustration] {261} And now, behold, the men of Ammon and Moab and Mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee." And all Judah stood before the Lord, with their little ones, their wives, and their children. Then upon Jahaziel the son of Zechariah came the spirit of the Lord in the midst of the congregation; and he said, "Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou King Jehoshaphat: thus saith the Lord unto you, 'Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but God's. To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem: fear not, nor be dismayed: to-morrow go out against them; for the Lord is with you.'" And Jehoshaphat bowed his head with his face to the ground: and all Judah and the inhabitants of Jerusalem fell down before the Lord, worshiping the Lord. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, "Hear me, O Judah, and ye inhabitants of Jerusalem; believe in the Lord your God, {262} so shall ye be established; believe his prophets, so shall ye prosper." And when he had taken counsel with the people, he appointed them that should sing unto the Lord, and praise the beauty of holiness, as they went out before the army, and say, "Give thanks unto the Lord; for his mercy endureth for ever." And when they began to sing and to praise, the Lord set liers in wait against the men of Ammon, Moab, and Mount Seir, who were come against Judah; and they were smitten. For the men of Ammon and Moab stood up against the inhabitants of Mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, everyone helped to destroy another. And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and, behold, they were dead bodies fallen to the earth, and there were none that escaped. And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches, and garments, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking of the spoil, it was so much. And on the fourth day they assembled themselves in the valley of Beracah; for there they blessed the Lord: therefore the name of that place was called The valley of Beracah, unto this day. {263}{264} [Illustration] THE VALLEY OF JEHOSHAPHAT FROM THE NORTH. Road to Bethany over the Mount of Olives in the center. This is a view of the valley from a different point of view. The road to Bethany is in the center, and the old Jerusalem-Jericho road passes the head of the valley. It was in this direction that David fled from the city at the time of the revolt of Absalom. [End illustration] {265} Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the Lord had made them to rejoice over their enemies. And they came to Jerusalem with psalteries and harps and trumpets unto the house of the Lord. And the fear of God was on all the kingdoms of the countries, when they heard that the Lord fought against the enemies of Israel. So the realm of Jehoshaphat was quiet: for his God gave him rest round about. And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem: and his mother's name was Azubah the daughter of Shilhi. And he walked in the way of Asa his father, and turned not aside from it, doing that which was right in the eyes of the Lord. Howbeit the high places were not taken away; neither as yet had the people set their hearts unto the God of their fathers. And there was no king in Edom: a deputy of Jehoshaphat was king. Jehoshaphat made ships of Tarshish to go to Ophir for gold: but they went not; for the ships were wrecked at Ezion-geber. Then said Ahaziah the son of Ahab unto Jehoshaphat, "Let my servants go with thy servants in the ships." But Jehoshaphat would not. And Jehoshaphat died and was buried with his fathers in the city of David his father; and Jehoram his son reigned in his stead. [Footnote: The story of a disastrous battle which Jehoshaphat fought in company with Ahab as ally is told in connection with the Story of Ahab.] {266} JEHORAM. _The Evil Son of a Good Father_. (Jehoram began his reign by murdering all his brothers, a not uncommon custom in those bloody days. He was completely under the influence of his wife Athaliah, daughter of that evil house of Ahab and Jezebel, from which no good ever came. He lost the kingdom of Edom which his fathers had won, and died at last a miserable death, no one wishing him to live any longer.) Jehoram the son of Jehoshaphat reigned in his stead. And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these were the sons of Jehoshaphat king of Israel. And their father gave them great gifts, of silver, and of gold, and of precious things, with fenced cities in Judah: but the kingdom gave he to Jehoram, because he was the firstborn. Now when Jehoram was risen up over the kingdom of his father, and had strengthened himself, he slew all his brethren with the sword, and others also of the princes of Israel. Jehoram was thirty and two years old when he began to reign; and he reigned eight years in Jerusalem. And he walked in the way of the kings of Israel, as did the house of Ahab: for his wife was the daughter of Ahab: and he did that which was evil in the sight of the Lord. Howbeit the Lord would not destroy the house of David, {267} because of the covenant that he had made with David, and as he promised to give a lamp to him and to his children alway. In his days Edom revolted from under the hand of Judah, and made a king over themselves. Then Jehoram passed over with his captains, and all his chariots with him: and he rose up by night, and smote the Edomites which compassed him about, and the captains of the chariots. So Edom revolted from under the hand of Judah, unto this day: then did Libnah revolt at the same time from under his hand: because he had forsaken the Lord, the God of his fathers. Moreover he made high places in the mountains of Judah, and led Judah astray. And there came a writing to him from Elijah the prophet, saying, "Thus saith the Lord, the God of David thy father, 'Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah; but hast walked in the way of the kings of Israel; and also hast slain thy brethren of thy father's house, which were better than thyself: behold, the Lord will smite with a great plague thy people, and thy children, and thy wives, and all thy substance: and thou shalt have great sickness.'" And the Lord stirred up against Jehoram the spirit of the Philistines, and of the Arabians which are beside the Ethiopians: and they came up against Judah, and raided, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save Ahaziah, the youngest of his sons. And after all this the Lord smote him in his bowels with an incurable disease. And he died of sore {268} diseases. And his people made no burning for him, like the burning of his fathers. Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years: and he departed without being desired; and they buried him in the city of David, but not in the sepulchers of the kings. {269} AHAZIAH. (Ahaziah, the youngest son of Jehoram, next came to the throne, for it seems that a marauding band of Arabians had actually raided Jerusalem and had slain the older children of the king. Ahaziah was a poor weak king who ruled weakly, and was killed, while on a visit to the king of Israel, by Jehu, the usurper of the throne.) And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned. Twenty and two years old was Ahaziah when he began to reign; and he reigned one year in Jerusalem: and his mother's name was Athaliah the daughter of Ahab. He also walked in the ways of the house of Ahab: for his mother was his counselor to do wickedly. And he did that which was evil in the sight of the Lord, as did the house of Ahab: for they were his counselors after the death of his father, to his destruction. He walked also after their counsel, and went with Joram the son of Ahab king of Israel to war against Hazael king of Syria at Ramoth-gilead: and the Syrians wounded Joram. And he returned to be healed in Jezreel of the wounds which they had given him at Ramah, when he fought against Hazael king of Syria. And Azariah the son of Joram king of Judah went down to see Joram the son of Ahab in Jezreel, {270} because he was sick. Now the destruction of Ahaziah was of God, in that he went unto Joram: for when he was come, he went out with Joram against Jehu the son of Nimshi, whom the Lord had anointed to cut off the house of Ahab. And the fate of Joram overtook him also, for he was slain by the hand of Jehu. And the house of Ahaziah had no power to hold the kingdom. {271} ATHALIAH. _How a Queen Reigned in Judah and How Jehoiada the Priest Conspired Against Her_. (In addition to her share of downright wickedness, Athaliah possessed the fierce tiger-like courage and ferocity of the race of Ahab. When she heard that her son was dead she determined immediately to murder all her unfortunate little grandchildren! She was a lovely grandmother, indeed! She carried out her determination, and killed all but one, whom she failed to find. Perhaps since she was so busy she did not miss the little fellow! At any rate his good aunt Jehosheba took little baby Joash and hid him and his nurse in a bedchamber. He was kept concealed for six years, while the ugly old grandmother ruled the nation with a rod of iron, and did all the bad and abominable things she could think of. But by and by a priest named Jehoiada thought a change would be most desirable. So he conspired against her. He took the guard secretly into the palace and showed them little Joash, who was now seven years old, and told them that he was their true king, and they all swore allegiance to him. Then, next Sabbath while the people were at worship, the guard surrounded the city with the old weapons in their hands which had been King David's, and which they had found hidden in the house of the Lord. And the priest brought out little Joash and put a crown on his head, and all the people and the soldiers clapped their hands and shouted, "God save the king!" And the wicked old queen was there, angry enough, you may be sure, and she tore her garments, and shouted shrilly, "Treason! Treason!" But the soldiers only drove her to her palace, and there they killed her, and that was the end of the evil woman, and nobody cared when she died.) {272} Now when Athaliah the mother of Ahaziah saw that her son was dead, she arose and destroyed all the sons of the king. But Jehosheba, the daughter of King Joram, sister of Ahaziah, took Joash the son of Ahaziah, and stole him away from among the king's sons that were slain, even him and his nurse, and put them in the bedchamber; and they hid him from Athaliah, so that he was not slain. And he was with her hid in the house of the Lord six years: and Athaliah reigned over the land. And in the seventh year Jehoiada sent and fetched the captains over hundreds, and of the guard, and brought them to him into the house of the Lord; and he made a covenant with them, and took an oath of them in the house of the Lord, and showed them the king's son. And he commanded them, saying, "This is the thing that ye shall do: a third part of you, that come in on the Sabbath, shall be keepers of the watch of the king's house; and a third part shall be at the gate Sur; and a third part at the gate behind the guard: so shall ye keep the watch of the house, and be a barrier. And the two companies of you, even all that go forth on the Sabbath, shall keep the watch of the house of the Lord about the king. And ye shall compass the king round about, every man with his weapons in his hand; and he that cometh within the ranks, let him be slain: and be ye with the king when he goeth out, and when he cometh in." {273}{274} [Illustration] THE VALLEY OF THE KIDRON, LOOKING FROM JERUSALEM INTO THE WILDERNESS OF JUDEA. ON THE LEFT IS THE VILLAGE OF SILOAM. Used by special permission of the Detroit Photograph Company. This is a very different view of the valley of the Kidron or the valley of Jehoshaphat from those previously shown. The village of Siloam, at the base of the Mount of Olives, is on the left and Jerusalem is out of view on the right. There is now no water in the ravine except in a very rainy season, but no doubt there was a stream in ancient times. There is a spring which rises in the valley, and which perhaps once flowed through it, but was diverted to flow through the remarkable tunnel, built probably by Hezekiah, through the ridge of the southern part of the temple hill. A very ancient inscription found at the mouth of the tunnel in 1880 confirms this view. [End illustration] {275} And the captains over hundreds did according to all that Jehoiada the priest commanded: and they took every man his men, those that were to come in on the Sabbath, with those that were to go out on the Sabbath, and came to Jehoiada the priest. And the priest delivered to the captains over hundreds the spears and shields that had been King David's, which were in the house of the Lord. And the guard stood, every man with his weapons in his hand, from the right side of the house to the left side of the house, along by the altar and the house, by the king round about. Then he brought out the king's son, and put the crown upon him, and gave him the testimony; and they made him king, and anointed him; and they clapped their hands, and said, "God save the king!" And when Athaliah heard the noise of the guard and of the people, she came to the people into the house of the Lord: and she looked, and, behold, the king stood by the pillar, as the manner was, and the captains and the trumpets by the king; and all the people of the land rejoiced, and blew with trumpets. Then Athaliah rent her clothes, and cried, "Treason, treason!" And Jehoiada the priest commanded the captains of hundreds that were set over the host, and said unto them, "Take her forth between the ranks; and him that followeth her slay with the sword" (for the priest said, "Let her not be slain in the house of the Lord"). So they made way for her; and she went by the way of the horses' entry to the king's house: and there was she slain. {276} And Jehoiada made a covenant between the Lord and the king and the people, that they should be the Lord's people; between the king also and the people. And all the people of the land went to the house of Baal, and broke it down; his altars and his images broke they in pieces thoroughly, and slew Mattan the priest of Baal before the altars. And the priest appointed officers over the house of the Lord. And he took the captains over hundreds, and the guard, and all the people of the land; and they brought down the king from the house of the Lord, and came by the way of the gate of the guard unto the king's house. And he sat on the throne of the kings. So all the people of the land rejoiced, and the city was quiet: and they slew Athaliah with the sword at the king's house. {277} JOASH. _A King Who Failed to Continue in Well-Doing_. (For a while Joash was a very good king, but at last the wise priest Jehoiada, who had made him king, died. As soon as this restraint was removed Joash listened to the counsel of wild young princes, and so far forgot the debt of gratitude he owed to Jehoiada that he killed the son of the priest when he also reproved him for his evil deeds. In the latter part of his reign, disasters came thick and fast. The Syrians came down and swept Judah with fire and sword. They did not kill Joash, but they left him at the end of his long reign of forty years, a helpless sufferer from disease. Then the very servants of his household conspired against him and murdered him in his bed.) Joash was seven years old when he began to reign; and he reigned forty years in Jerusalem: and his mother's name was Zibiah of Beer-sheba. And Joash did that which was right in the eyes of the Lord all the days of Jehoiada the priest. And it came to pass after this, that Joash was minded to restore the house of the Lord. And he gathered together the priests and the Levites, and said to them, "Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from year to year, and see that ye hasten the matter." Howbeit the Levites hastened it not. And the king called for Jehoiada the chief, and said {278} unto him, "Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the tax of Moses the servant of the Lord, and of the congregation of Israel, for the tent of the testimony?" For the sons of Athaliah, that wicked woman, had broken up the house of God; and also all the dedicated things of the house of the Lord did they bestow upon the idols of Baal. So the king commanded, and they made a chest, and set it without at the gate of the house of the Lord. And they made a proclamation through Judah and Jerusalem, to bring in for the Lord the tax that Moses the servant of God laid upon Israel in the wilderness. And all the princes and all the people rejoiced, and brought in, and cast into the chest, until they had made an end. And it was so, that at what time the chest was brought unto the king's office by the hand of the Levites, and when they saw that there was much money, the king's scribe and the chief priest's officer came and emptied the chest, and took it, and carried it to its place again. Thus they did day by day, and gathered money in abundance. And the king and Jehoiada gave it to such as did the work of the service of the house of the Lord; and they hired masons and carpenters to restore the house of the Lord, and also such as wrought iron and brass to repair the house of the Lord. So the workmen wrought, and the work was perfected by them, and they set up the house of God in its state, and strengthened it. And when they had made an end, they brought the rest of the money before the king and Jehoiada, whereof were made vessels for the {279} house of the Lord, even vessels to minister, and to offer withal, and spoons, and vessels of gold and silver. And they offered burnt offerings in the house of the Lord continually all the days of Jehoiada. But Jehoiada grew old and was full of days, and he died; an hundred and thirty years old was he when he died. And they buried him in the city of David among the kings, because he had done good in Israel, and toward God and his house. Now after the death of Jehoiada came the princes of Judah, and made obeisance to the king. Then the king hearkened unto them. And they forsook the house of the Lord, the God of their fathers, and served the Asherim and the idols: and wrath came upon Judah and Jerusalem for this their guiltiness. Yet he sent prophets to them, to bring them again unto the Lord; and they testified against them: but they would not give ear. And the spirit of God came upon Zechariah the son of Jehoiada the priest; and he stood above the people, and said unto them, "Thus saith God, 'Why transgress ye the commandments of the Lord, that ye cannot prosper? because ye have forsaken the Lord, he hath also forsaken you.'" And they conspired against him, and stoned him with stones at the commandment of the king in the court of the house of the Lord. Thus Joash the king remembered not the kindness which Jehoiada his father had done to him, but slew his son. And when he died, he said, "The Lord look upon it, and require it." And it came to pass at the end of the year, that the {280} army of the Syrians came up against him: and they came to Judah and Jerusalem, and destroyed all the princes of the people from among the people, and sent all the spoil of them to the king of Damascus. For the army of the Syrians came with a small company of men; and the Lord delivered a very great host into their hand, because they had forsaken the Lord, the God of their fathers. So they executed judgment upon Joash. And when they were departed from him (for they left him in great diseases), his own servants conspired against him for the blood of the sons of Jehoiada the priest, and slew him on his bed, and he died: and they buried him in the city of David, but they buried him not in the sepulchers of the kings. And these are they that conspired against him; Zabad the son of Shimeath the Ammonitess, and Jehozabad the son of Shimrith the Moabitess. And Amaziah his son reigned in his stead. {281} AMAZIAH. _A King of Judah Who Was Conquered by a King of Israel_. (The reign of Amaziah began with victory. He defeated the old foes of Judah, the Edomites, in a great battle. He was so filled with foolish pride at this success that he challenged the king of Israel to fight. The king of Israel sent his refusal to this challenge in a very clever little story of the cedar of Lebanon and the thistle. But Amaziah did not heed the warning. Jehoash of Israel came down with his fighting men and not only defeated the overconfident king but actually captured Jerusalem and tore down a part of its walls.) Amaziah was twenty and five years old when he began to reign; and he reigned twenty and nine years in Jerusalem: and his mother's name was Jehoaddan of Jerusalem. And he did that which was right in the eyes of the Lord, but not with a perfect heart. Now it came to pass, when the kingdom was established unto him, that he slew his servants which had killed the king his father. But he put not their children to death, but did according to that which is written in the law in the book of Moses, as the Lord commanded, saying, "The fathers shall not die for the children, neither shall the children die for the fathers; but every man shall die for his own sin." Moreover Amaziah gathered Judah together, and ordered them according to their fathers' houses, under {282} captains of thousands and captains of hundreds, even all Judah and Benjamin: and he numbered them from twenty years old and upward, and found them three hundred thousand chosen men, able to go forth to war, that could handle spear and shield. He hired also an hundred thousand mighty men of valor, mercenaries, out of Israel for an hundred talents of silver. But there came a man of God to him, saying, "O king, let not the army of Israel go with thee; for the Lord is not with Israel. But if thou wilt go, do valiantly, be strong for the battle: God shall cast thee down before the enemy; for God hath power to help, and to cast down." And Amaziah said to the man of God, "But what shall we do for the hundred talents which I have given to the army of Israel?" And the man of God answered, "The Lord is able to give thee much more than this." Then Amaziah separated them, to wit, the army that was come to him out of Ephraim, to go home again: wherefore their anger was greatly kindled against Judah, and they returned home in fierce anger. And Amaziah took courage, and led forth his people, and went to the Valley of Salt, and smote of the children of Seir ten thousand. And other ten thousand did the children of Judah carry away alive, and brought them unto the top of the rock, and cast them down from the top of the rock, so that they all were broken in pieces. But the men of the army which Amaziah sent back, that they should not go with him to battle, fell upon the cities of Judah, from Samaria even unto Beth-horon, and smote of them three thousand, and took much spoil. {283}{284} [Illustration] TOMBS OF THE KINGS, NORTH OF JERUSALEM. From a photograph in the possession of Rev. Louis F. Giroux of the American International College, Springfield, Mass., and used by his kind permission. The Tombs of the Kings, so called, are hewn out of the solid rock. [End illustration] {285} Now it came to pass, after that Amaziah was come from the slaughter of the Edomites, that he brought the gods of the children of Seir, and set them up to be his gods, and bowed down himself before them, and burned incense unto them. Wherefore the anger of the Lord was kindled against Amaziah, and he sent unto him a prophet, which said unto him, "Why hast thou sought after the gods of the people, which have not delivered their own people out of thine hand?" And it came to pass, as he talked with him, that the king said unto him, "Have we made thee of the king's counsel? forbear; why shouldest thou be smitten?" Then the prophet forebore, and said, "I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened unto my counsel." Then Amaziah king of Judah took advice, and sent to Joash, the son of Jehoahaz, the son of Jehu, king of Israel, saying, "Come, let us look one another in the face in battle." And Joash king of Israel sent to Amaziah king of Judah, saying, "The thistle that was in Lebanon sent to the cedar that was in Lebanon, saying, 'Give thy daughter to my son to wife': and there passed by a wild beast that was in Lebanon, and trod down the thistle. "Thou sayest, 'Lo, I have smitten Edom'; and thine heart lifteth thee up to boast: abide now at home; why shouldest thou meddle to thy hurt, that thou shouldest fall, even thou, and Judah with thee?" {286} But Amaziah would not hear; for it was of God, that he might deliver them into the hand of their enemies, because they had sought after the gods of Edom. So Joash king of Israel went up; and he and Amaziah king of Judah looked one another in the face in battle at Beth-shemesh, which belongeth to Judah. And Judah was put to the worse before Israel; and they fled every man to his tent. And Joash king of Israel took Amaziah king of Judah, the son of Joash the son of Ahaziah, at Beth-shemesh, and brought him to Jerusalem, and broke down the wall of Jerusalem from the gate of Ephraim unto the corner gate, four hundred cubits. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-edom, and the treasures of the king's house, the hostages also, and returned to Samaria. And Amaziah the son of Joash king of Judah lived after the death of Joash son of Jehoahaz king of Israel fifteen years. Now from the time that Amaziah did turn away from following the Lord they made a conspiracy against him in Jerusalem; and he fled to Lachish: but they sent after him to Lachish, and slew him there. And they brought him upon horses, and buried him with his fathers in the city of Judah. {287} UZZIAH. _A King Who Ruled Wisely and Vigorously, But Who Was Punished Because of Irreverence_. (After the vainglorious Amaziah came Uzziah, a strong and vigorous king. He encouraged agriculture, he rebuilt the walls of Jerusalem and fortified the city in a stronger way. He dug cisterns to water the herds, and had many vineyards and orchards. He was successful in his wars and extended his territory to the west, conquering several Philistine towns. But the story goes on to say that he became so proud of his success and his strength that he attempted to usurp the work of the priests. While he was offering incense in the temple, which he had no right to do, he suddenly became a leper. After that he was forced to live in a house apart by himself while his son acted as regent for him until he died.) And all the people of Judah took Uzziah, who was sixteen years old, and made him king in place of his father Amaziah. He built Elath, and restored it to Judah, after the king died. Sixteen years old was Uzziah when he began to reign; and he reigned fifty and two years in Jerusalem: and his mother's name name was Jechiliah of Jerusalem. And he did that which was right in the eyes of the Lord, according to all that his father Amaziah had done. And he set himself to seek God in the days of Zechariah, who had understanding in the vision of God: and as long {288} as he sought the Lord, God made him to prosper. And he went forth and warred against the Philistines, and broke down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod; and he built cities in the country of Ashdod, and among the Philistines. And God helped him against the Philistines, and against the Arabians that dwelt in Gur-baal, and the Meunim. And the Ammonites gave gifts to Uzziah: and his name spread abroad even to Egypt, for he grew exceeding strong. Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, and at the turning of the wall, and fortified them. And he built towers in the wilderness, and hewed out many cisterns, for he had much cattle; in the lowland also, and in the plain: and he had husbandmen and vinedressers in the mountains and in the fruitful fields; for he loved husbandry. Moreover Uzziah had an army of fighting men, that went out to war by bands, according to the number of their reckoning made by Jeiel the scribe and Maaseiah the officer, under the hand of Hananiah, one of the king's captains. The whole number of the heads of fathers' houses, even the mighty men of valor, was two thousand and six hundred. And under their hand was a trained army, three hundred thousand and seven thousand and five hundred, that made war with mighty power, to help the king against the enemy. And Uzziah prepared for them, even for all the host, shields, and spears, and helmets, and coats of mail, and bows, and stones for slinging. And he made in Jerusalem engines, invented by cunning men, to be on the towers and upon the battlements, to shoot arrows and great stones. And his name spread far abroad; for he was marvelously helped, till he was strong. {289}{290} [Illustration] JERUSALEM, FROM THE WEST, LOOKING OVER THE POOL IN THE HEAD OF THE VALLEY OF HINNOM. The Jaffa Gate is in the wall a little to the right of the center of the picture. The road in the center is the highway from Jaffa to Jerusalem. The pool in the center is surrounded by Mohammedan graves. The beginning of the road to Bethlehem runs from the Jaffa Gate toward the left, at the base of the wall. The high buildings towering over this road are the Tower of David, on the site of a very ancient fortress. A garrison of Turkish soldiers is still kept there. [End illustration] {291} But when he was strong, his heart was lifted up so that he did corruptly, and he trespassed against the Lord his God; for he went into the temple of the Lord to burn incense upon the altar of incense. And Azariah the priest went in after him, and with him fourscore priests of the Lord, that were valiant men: and they withstood Uzziah the king, and said unto him, "It belongeth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests the sons of Aaron, that are consecrated to burn incense: go out of the sanctuary; for thou hast trespassed; neither shall it be for thine honor from the Lord God." Then Uzziah was angry; and he had a censer in his hand to burn incense; and while he was angry with the priests, the leprosy broke forth in his forehead before the priests in the house of the Lord, beside the altar of incense. And Azariah the chief priest, and all the priests, looked upon him, and, behold, he was leprous in his forehead, and they thrust him out quickly from thence. He himself hastened also to go out, because the Lord had smitten him. And Uzziah the king was a leper unto the day of his death, and dwelt in a separate house, being a leper; for he was cut off from the house of the Lord: and Jotham his son was over the king's house, ruling the people of the land. So Uzziah died; and they buried him with his fathers in the field of burial which belonged to the kings; for they said, "He is a leper": and Jotham his son reigned. {292} JOTHAM. (Jotham reigned, it is said, sixteen years, but for all but two years he was regent in place of his father who could not occupy the throne because of his leprosy. On the whole his reign was good and he was successful in his undertakings.) Jotham was twenty and five years old when he began to reign; and he reigned sixteen years in Jerusalem: and his mother's name was Jerushah the daughter of Zadok. And he did that which was right in the eyes of the Lord, according to all that his father Uzziah had done: howbeit he entered not into the temple of the Lord. And the people did yet corruptly. He built the upper gate of the house of the Lord, and on the wall of Ophel he built much. Moreover he built cities in the hill country of Judah, and in the forests he built castles and towers. He fought also with the king of the children of Ammon, and prevailed against them. And the children of Ammon gave him the same year an hundred talents of silver, and ten thousand measures of wheat, and ten thousand of barley. So much did the children of Ammon render unto him, in the second year also, and in the third. So Jotham became mighty, because he ordered his ways before the Lord his God. He was five and twenty years old when he began to reign, and reigned sixteen years in Jerusalem. And Jotham died, and they buried him in the city of David: and Ahaz his son reigned in his stead. {293} AHAZ. (With Ahaz came a period of disaster for Judah. He was a thoroughly depraved character; weak, vacillating, yet obstinate and perverse. He accepted the old idol worship in all its hideous forms, even sacrificing his own children, it is said, to the awful god of fire, Moloch. During his reign the land was swept by waves of invasion, and many people were killed or carried off captive to Damascus and Samaria. He tried to make an alliance with Assyria, but this resulted in his practically becoming a vassal king. He paid a great tribute and stripped the temple bare of its ornamentation and its precious vessels to satisfy the demand.) Ahaz was twenty years old when he began to reign; and he reigned sixteen years in Jerusalem: and he did not that which was right in the eyes of the Lord, like David his father: but he walked in the ways of the kings of Israel, and made also molten images for Baal. Moreover he burnt incense in the valley of the son of Hinnom, and burnt his children in the fire, according to the abominations of the heathen, whom the Lord cast out before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Wherefore the Lord his God delivered him into the hand of the king of Syria; and they smote him, and carried away of his a great multitude of captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter. For Pekah the son of Remaliah slew in Judah an {294} hundred and twenty thousand in one day, all of them valiant men; because they had forsaken the Lord, the God of their fathers. And Zichri, a mighty man of Ephraim, slew Maaseiah the king's son, and Azrikam the ruler of the house, and Elkanah that was next to the king. And the children of Israel carried away captive of their brethren two hundred thousand, women, sons, and daughters, and took also away much spoil from them, and brought the spoil to Samaria. But a prophet of the Lord was there, whose name was Oded: and he went out to meet the host that came to Samaria, and said unto them, "Behold, because the Lord, the God of your fathers, was wroth with Judah, he hath delivered them into your hand, and ye have slain them in a rage which hath reached up unto heaven. And now ye purpose to keep under the children of Judah and Jerusalem for bondmen and bondwomen unto you: but are there not even with you trespasses of your own against the Lord your God? Now hear me therefore, and send back the captives, which ye have taken captive of your brethren: for the fierce wrath of the Lord is upon you." Then certain of the heads of the children of Ephraim, Azariah the son of Johanan, Berechiah the son of Meshillemoth, and Jehizkiah the son of Shallum, and Amasa the son of Hadlai, stood up against them that came from the war, and said unto them, "Ye shall not bring in the captives hither: for ye purpose that which will bring upon us a trespass against the Lord, to add unto our sins and to our trespass: for our trespass is great, and there is fierce wrath against Israel." {295} So the armed men left the captives and the spoil before the princes and all the congregation. And the men who have been named rose up, and took the captives, and with the spoil clothed all that were naked among them, and arrayed them, and shod them, and gave them to eat and to drink, and anointed them, and carried all the feeble of them upon asses, and brought them to Jericho, the city of palm trees, unto their brethren: then they returned to Samaria. At that time did King Ahaz send unto the kings of Assyria to help him. For again the Edomites had come and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the lowland, and of the south of Judah, and had taken Beth-shemesh, and Aijalon, and Gederoth, and Soco with the towns thereof, and Timnah with the towns thereof, Gimzo also and the towns thereof: and they dwelt there. For the Lord brought Judah low because of Ahaz king of Israel; for he had dealt wantonly in Judah, and trespassed sore against the Lord. And Tiglath-pileser king of Assyria came unto him, and distressed him, but strengthened him not. For Ahaz took away a portion out of the house of the Lord, and out of the house of the king and of the princes, and gave it unto the king of Assyria: but it helped him not. And in the time of his distress did he trespass yet more against the Lord, this same King Ahaz. For he sacrificed unto the gods of Damascus. And King Ahaz went to Damascus to meet Tiglath-pileser king of Assyria, and saw the altar that was at Damascus: and King Ahaz sent to Urijah the priest the fashion of the altar, and the {296} pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar: according to all that King Ahaz had sent from Damascus, so did Urijah the priest make it against King Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king drew near unto the altar, and offered thereon. And he burnt his burnt offering and his meal offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And the brazen altar, which was before the Lord, he brought from the forefront of the house, from between his altar and the house of the Lord, and put it on the north side of his altar. And King Ahaz commanded Urijah the priest, saying, "Upon the great altar burn the morning burnt offering, and the evening meal offering, and the king's burnt offering, and his meal offering, with the burnt offering of all the people of the land, and their meal offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: but the brazen altar shall be for me to inquire by." Thus did Urijah the priest, according to all that King Ahaz commanded. And King Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stone. And the covered way for the Sabbath that they had built in the house, and the king's entry without, turned he unto the house of the Lord, because of the king of Assyria. {297}{298} [Illustration] THE POOL OF HEZEKIAH IN JERUSALEM From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission In the East where the water supply is scanty, pools or reservoirs are made with cement floors to retain water, supplied by surface drainage, by springs, or by conduits conducting the water from a considerable distance. The water supply for Jerusalem comes from reservoirs near Bethlehem, called the "pools of Solomon." The picture shows a pool, now surrounded by houses, in Jerusalem, which is connected by tradition with the name of the great king Hezekiah. This energetic and able ruler certainly built a number of reservoirs so that the city might have water in case of siege. The underground aqueduct, 1,708 feet long, a wonderful piece of ancient engineering skill, leading from Gihon to the upper pool of Siloam, is thought by many to have been his work [End illustration] {299} HEZEKIAH. (One of the best and most famous of all the kings of Judah was Hezekiah. He instituted great reforms and overthrew idol worship of all kinds. He even destroyed the brazen serpent made by Moses, which had become an object of worship. He was successful in his campaigns against the Philistines. He fortified Jerusalem as it had been done before. He was a lover of music and literature, and is said to have written many hymns. The greatest event of his reign was the successful defense of Jerusalem against the hordes of Sennacherib.) Hezekiah began to reign when he was five and twenty years old; and he reigned nine and twenty years in Jerusalem: and his mother's name was Abijah, the daughter of Zechariah. And he did that which was right in the eyes of Jehovah, according to all that David his father had done. He in the first year of his reign, in the first month, opened the doors of the house of Jehovah, and repaired them. And he brought in the priests and the Levites, and gathered them together into the broad place on the east, and said unto them, "Hear me, ye Levites; now sanctify yourselves, and sanctify the house of Jehovah, the God of your fathers, and carry forth the filthiness out of the holy place. For our fathers have trespassed, and done that which was evil in the sight of Jehovah our God, and have forsaken him, and have turned away their faces from {300} the habitation of Jehovah, and turned their backs. Also they have shut up the doors of the porch, and put out the lamps, and have not burned incense nor offered burnt offerings in the holy place unto the God of Israel. Wherefore the wrath of Jehovah was upon Judah and Jerusalem, and he hath delivered them to be tossed to and fro, to be an astonishment, and an hissing, as ye see with your eyes. For, lo, our fathers have fallen by the sword, and our sons and our daughters and our wives are in captivity for this. Now it is in my heart to make a covenant with the Lord, the God of Israel, that his fierce anger may turn away from us. My sons, be not now negligent: for the Lord hath chosen you to stand before him, to minister unto him, and that ye should be his ministers, and burn incense." Then the Levites arose, and they gathered their brethren, and sanctified themselves, and went in, according to the commandment of the king by the words of the Lord, to cleanse the house of the Lord. And the priests went in unto the inner part of the house of the Lord, to cleanse it, and brought out all the uncleanness that they found in the temple of the Lord into the court of the house of the Lord. And the Levites took it, to carry it out to the brook Kidron. Now they began on the first day of the first month to sanctify, and on the eighth day of the month came they to the porch of the Lord; and they sanctified the house of the Lord in eight days: and on the sixteenth day of the first month they made an end. Then they went in to Hezekiah the king within the palace, and said, "We have cleansed all the house of the {301} Lord, and the altar of burnt offering, with all the vessels thereof, and the table of showbread, with all the vessels thereof. Moreover all the vessels, which King Ahaz in his reign did cast away when he trespassed, have we prepared and sanctified; and, behold, they are before the altar of the Lord." Then Hezekiah the king arose early, and gathered the princes of the city, and went up to the house of the Lord. And they brought seven bullocks, and seven rams, and seven lambs, and seven he-goats, for a sin offering for the kingdom, and for the sanctuary and for Judah. And he commanded the priests the sons of Aaron to offer them on the altar of the Lord. So they killed the bullocks, and the priests received the blood, and sprinkled it on the altar: and they killed the rams, and sprinkled the blood upon the altar: they killed also the lambs, and sprinkled the blood upon the altar. And they brought near the he-goats for the sin offering before the king and the congregation; and they laid their hands upon them: and the priests killed them, and they made a sin offering with their blood upon the altar, to make atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel. And he set the Levites in the house of the Lord with cymbals, with psalteries, and with harps, according to the commandment of David, and of Gad the king's seer, and Nathan the prophet: for the commandment was of the Lord by his prophets. And the Levites stood with the instruments of David, {302} and the priests with the trumpets. And Hezekiah commanded to offer the burnt offering upon the altar. And when the burnt offering began, the song of the Lord began also, and the trumpets, together with the instruments of David king of Israel. And all the congregation worshiped, and the singers sang, and the trumpeters sounded; all this continued until the burnt offering was finished. And when they had made an end of offering, the king and all that were present with him bowed themselves and worshiped. Moreover Hezekiah the king and the princes commanded the Levites to sing praises unto the Lord with the words of David, and of Asaph the seer. And they sang praises with gladness, and they bowed their heads and worshiped. Then Hezekiah answered and said, "Now ye have consecrated yourselves unto the Lord, come near and bring sacrifices and thank offerings into the house of the Lord." And the congregation brought in sacrifices and thank offerings; and as many as were of a willing heart brought burnt offerings. So the service of the house of the Lord was set in order. And Hezekiah rejoiced, and all the people, because of that which God had prepared for the people: for the thing was done suddenly. And Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, that they should come to the house of the Lord at Jerusalem, to keep the passover unto the Lord, the God of Israel. For the king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passover in the second month. {303}{304} [Illustration] THE POOL OF SILOAM. In connection with the "Pool of Siloam" a most interesting discovery has been made. A tunnel hewn in the rock carries the water down the west side of the Kidron Valley to a pool in the Tyropoeon, so that it might be used by the people in the lower part of the city. In June, 1880, an inscription was discovered near the mouth of this tunnel which says that the work was carried on from both ends, that the workmen met in the middle, and that the length was 1,200 cubits. It is generally supposed that the tunnel was made during the reign of King Hezekiah. [End illustration] {305} For they could not keep it at that time, because the priests had not sanctified themselves in sufficient number, neither had the people gathered themselves together to Jerusalem. And the thing was right in the eyes of the king and of all the congregation. So they established a decree to make proclamation throughout all Israel, from Beer-sheba even to Dan, that they should come to keep the passover unto the Lord, the God of Israel, at Jerusalem: for they had not kept it in great numbers in the way it is written. So the messengers went with the letters from the king and his princes throughout all Israel and Judah, and according to the commandment of the king, saying, "Ye children of Israel, turn again unto the Lord, the God of Abraham, Isaac, and Israel, that he may return to the remnant that are escaped of you out of the hand of the kings of Assyria. And be not ye like your fathers, and like your brethren, which trespassed against the Lord, the God of their fathers, so that he gave them up to desolation, as ye see. Now be ye not stiff-necked, as your fathers were; but yield yourselves unto the Lord, and enter into his sanctuary, which he hath sanctified for ever, and serve the Lord your God, that his fierce anger may turn away from you. For if ye turn again unto the Lord, your brethren and your children shall find compassion before them that led them captive, and shall come again into this land: for the Lord your God is gracious and merciful, and will not turn away his face from you, if ye return unto him." So the messengers passed from city to city through {306} Ephraim and Manasseh, even unto Zebulun: but they laughed them to scorn, and mocked them. Nevertheless some of the people of Asher and Manasseh and of Zebulun humbled themselves and came to Jerusalem. Also in Judah was the hand of God to give them one heart, to do the commandment of the king and of the princes by the word of the Lord. And there assembled at Jerusalem many people to keep the feast of unleavened bread in the second month, a very great congregation. And they arose and took away the altars that were in Jerusalem, and all the altars for incense took they away, and cast them into the brook Kidron. Then they killed the passover on the fourteenth day of the second month: and the priests and the Levites were ashamed, and sanctified themselves, and brought burnt offerings into the house of the Lord. And they stood in their place after their order, according to the law of Moses the man of God: the priests sprinkled the blood, which they received of the hand of the Levites. For there were many in the congregation that had not sanctified themselves: therefore the Levites had the charge of killing the passovers for everyone that was not clean, to sanctify them unto the Lord. For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet did they eat the passover otherwise than it is written. For Hezekiah had prayed for them, saying, "The good Lord pardon every one that setteth his heart to seek God, the Lord, the God of his fathers, though he be not cleansed according to the purification of the sanctuary." {307} And the Lord hearkened to Hezekiah, and healed the people. And the children of Israel that were present at Jerusalem kept the feast of unleavened bread seven days with great gladness: and the Levites and the priests praised the Lord day by day, singing with loud instruments unto the Lord. And Hezekiah spoke comfortably unto all the Levites that were well skilled in the service of the Lord. So they did eat throughout the feast for the seven days, offering sacrifices of peace offerings, and making confession to the Lord, the God of their fathers. And the whole congregation took counsel to keep other seven days: and they kept other seven days with gladness. For Hezekiah king of Judah did give to the congregation for offerings a thousand bullocks and seven thousand sheep; and the princes gave to the congregation a thousand bullocks and ten thousand sheep: and a great number of priests sanctified themselves. And all the congregation of Judah, with the priests and the Levites, and all the congregation that came out of Israel, and the strangers that came out of the land of Israel, and that dwelt in Judah, rejoiced. So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem. Then the priests the Levites arose and blessed the people: and their voice was heard, and their prayer came up to his holy habitation, even unto heaven. Now when all this was finished, all Israel that were present went out to the cities of Judah, and broke in pieces the pillars, and hewed down the Asherim, and broke down the high places and the altars out of all Judah and {308} Benjamin, in Ephraim also and Manasseh, until they had destroyed them all. Then all the children of Israel returned, every man to his possession, into their own cities. And Hezekiah appointed the courses of the priests and the Levites after their courses, every man according to his service, both the priests and the Levites, for burnt offerings and for peace offerings, to minister, and to give thanks, and to praise in the gates of the camp of the Lord. He appointed also the king's portion of his substance for the burnt offerings, to wit, for the morning and evening burnt offerings, and the burnt offerings for the Sabbaths, and for the new moons, and for the set feasts, as it is written in the law of the Lord. Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites, that they might give themselves to the law of the Lord. And as soon as the commandment came abroad, the children of Israel gave in abundance the first fruits of corn, wine, and oil, and honey, and of all the increase of the field; and the tithe of all things brought they in abundantly. And the children of Israel and Judah, that dwelt in the cities of Judah, they also brought in the tithe of oxen and sheep, and the tithe of dedicated things which were consecrated unto the Lord their God, and laid them by heaps. In the third month they began to lay the foundation of the heaps, and finished them in the seventh month. And when Hezekiah and the princes came and saw the heaps, they blessed the Lord, and his people Israel. Then Hezekiah questioned with the priests and the Levites concerning the heaps. {309}{310} [Illustration] DIGGING IN THE MOUND WHICH COVERS THE ANCIENT CITY OF LACHISH. From a photograph of the Palestine Exploration Fund and used by special permission. Lachish, a very ancient city, was captured by the Hebrews when they first came into Palestine. It was an important military post, guarding the passes into southern Judea. It was captured by Sennacherib in the great raid when he took "all the fenced cities of Judah." Assyrian sculpture has been found depicting this siege of Lachish. About 120 years later, the city was again captured by Nebuchadnezzar when he carried the people into captivity. When the people returned it was again occupied. The pictures show the excavation in the mound which covers the site of this very ancient city. In this mound there are 14 layers of ruins one above the other. Important tablets dating before the first occupation of the Hebrews have been found. [End illustration] {311} And Azariah the chief priest, of the house of Zadok, answered him and said, "Since the people began to bring the oblations into the house of the Lord, we have eaten and had enough, and have left plenty: for the Lord hath blessed his people; and that which is left is this great store." Then Hezekiah commanded to prepare chambers in the house of the Lord; and they prepared them. After these things, and this faithfulness, Sennacherib king of Assyria came, and entered into Judah, and encamped against the fenced cities, and thought to win them for himself. And when Hezekiah saw that Sennacherib was come, and that he intended to fight against Jerusalem, he took counsel with his princes and his mighty men to stop the waters of the fountains which were without the city; and they helped him. So there was gathered many people together, and they stopped all the fountains, and the brook that flowed through the midst of the land, saying, "Why should the kings of Assyria come, and find much water?" And he took courage, and built up all the wall that was broken down, and raised it up to the towers, and the other wall without, and strengthened Millo in the city of David, and made weapons and shields in abundance. And he set captains of war over the people, and gathered them together to him in the broad place at the gate of the city, and spoke encouragingly to them, saying, "Be strong and of a good courage, be not afraid nor dismayed for the king of Assyria, nor for all the multitude that is with him: for there is a greater with us than with him: with him is {312} an arm of flesh; but with us is the Lord our God to help us, and to fight our battles." And the people rested themselves upon the words of Hezekiah king of Judah. After this did Sennacherib king of Assyria send his servants to Jerusalem (now he was before Lachish, and all his army with him), unto Hezekiah king of Judah, and unto all Judah that were at Jerusalem, saying, "Thus saith Sennacherib king of Assyria, Whereon do ye trust, that ye abide the siege in Jerusalem? Doth not Hezekiah persuade you, to give you over to die by famine and by thirst, saying, 'The Lord our God shall deliver us out of the hand of the king of Assyria'? Hath not the same Hezekiah taken away his high places and his altars, and commanded Judah and Jerusalem, saying, 'Ye shall worship before one altar, and upon it shall ye burn incense'? Know ye not what I and my fathers have done unto all the peoples of the lands? Were the gods of the nations of the lands any ways able to deliver their land out of my hand? Who was there among all the gods of those nations which my fathers utterly destroyed, that could deliver his people out of my hand, that your God should be able to deliver you out of my hand? Now therefore let not Hezekiah deceive you, nor persuade you on this manner, neither believe ye him: for no god of any nation or kingdom was able to deliver his people out of my hand, and out of the hand of my fathers: how much less shall your God deliver you out of my hand?" And his servants spoke yet more against the Lord God, and against his servant Hezekiah. He wrote also letters, {313} to ridicule the Lord, the God of Israel, and to speak against him, saying, "As the gods of the nations of the lands, which have not delivered their people out of my hand, so shall not the God of Hezekiah deliver his people out of my hand." And they cried with a loud voice in the Hebrew language unto the people of Jerusalem that were on the wall, to affright them, and to trouble them; that they might take the city. And they spoke of the God of Jerusalem, as of the gods of the peoples of the earth, which are the work of men's hands. And Hezekiah the king, and Isaiah the prophet the son of Amoz, prayed because of this, and cried to heaven. And the Lord sent an angel, which cut off all the mighty men of valor, and the leaders and captains, in the camp of the king of Assyria. So he returned with shame of face to his own land. And when he was come into the house of his god, his own children slew him there with the sword. Thus the Lord saved Hezekiah and the inhabitants of Jerusalem from the hand of Sennacherib the king of Assyria, and from the hand of all other, and guided them on every side. And many brought gifts unto the Lord to Jerusalem, and precious things to Hezekiah king of Judah: so that he was exalted in the sight of all nations from thenceforth. In those days Hezekiah was sick even unto death: and he prayed unto the Lord; and he spoke unto him, and gave him a sign. But Hezekiah rendered not again {314} according to the benefit done unto him; for his heart was lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the pride of his heart, both he and the inhabitants of Jerusalem, so that the wrath of the Lord came not upon them in the days of Hezekiah. And Hezekiah had exceeding much riches and honor: and he provided him treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of goodly vessels; storehouses also for the increase of corn and wine and oil; and stalls for all manner of beasts, and flocks in folds. Moreover he provided him cities, and possessions of flocks and herds in abundance: for God had given him very much substance. This same Hezekiah also stopped the upper spring of the waters of Gihon, and brought them straight down on the west side of the city of David. And Hezekiah prospered in all his works. And Hezekiah died and they buried him in the ascent of the sepulchers of the sons of David: and all Judah and the inhabitants of Jerusalem did him honor at his death. And Manasseh his son reigned in his stead. [Footnote: The story of the relations between Hezekiah the king and Isaiah the prophet will be found in Vol. V. of this series.] {315} THE DESTRUCTION OF SENNACHERIB The Assyrian came down like the wolf on the fold, And his cohorts were gleaming in purple and gold; And the sheen of their spears was like stars on the sea, When the blue wave rolls nightly on deep Galilee. Like the leaves of the forest when summer is green, That host with their banners at sunset were seen; Like the leaves of the forest when autumn hath blown, That host on the morrow lay withered and strown. For the Angel of Death spread his wings on the blast, And breathed in the face of the foe as he passed; And the eyes of the sleepers waxed deadly and chill, And their hearts but once heaved, and forever grew still! And there lay the steed with his nostrils all wide, But through them there rolled not the breath of his pride, And the foam of his gasping lay white on the turf, And cold as the spray of the rock-beating surf. And there lay the rider distorted and pale, With the dew on his brow and the rust on his mail; And the tents were all silent, the banners alone. The lances unlifted, the trumpet unblown. And the widows of Ashur are loud in their wail, And the idols are broke in the temple of Baal; And the might of the Gentile, unsmote by the sword, Hath melted like snow in the glance of the Lord! --_Lord Byron_. {316} HYMN BY THE EUPHRATES O Thou that wilt not break the bruised reed, Nor heap fresh ashes on the mourner's brow, Nor rend anew the wounds that inly bleed, The only balm of our afflictions Thou, Teach us to bear Thy chastening wrath, O God! To kiss with quivering lips--still humbly kiss Thy rod! We bless Thee, Lord, though far from Judah's land; Though our worn limbs are black with stripes and chains; Though for stern foes we till the burning sand; And reap, for others' joy, the summer plains; We bless Thee, Lord, for Thou art gracious still, Ev'n though this last black drop o'erflow our cup of ill! Forgive, forgive,--even should our full hearts break; The broken heart Thou wilt not, Lord, despise; Ah! Thou art still too gracious to forsake, Though Thy strong hand so heavily chastise. Hear all our prayers, hear not our murmurs, Lord; And, though our lips rebel, still make Thyself adored. --_Henry Hart Milman_. {317} MANASSEH. (Manasseh began his reign by doing every evil thing he could possibly think of; he sacrificed to all the heathen idols and made his own children "pass through the fire." In the book of Chronicles it is said that he was taken captive and carried away to Babylon. Here he repented of his many sins, and became a good and holy man.) Manasseh was twelve years old when he began to reign; and he reigned fifty and five years in Jerusalem. And he did that which was evil in the sight of the Lord, after the abominations of the heathen, whom the Lord cast out before the children of Israel. For he built again the high places which Hezekiah his father had broken down; and he reared up altars for the idols of Baal, and made Asheroth, and worshiped all the host of heaven, and served them. And he built altars in the house of the Lord, whereof the Lord said, "In Jerusalem shall my name be for ever." And he built altars for all the host of heaven in the two courts of the house of the Lord. He also made his children to pass through the fire in the valley of the son of Hinnom: and he practiced augury, and used enchantments, and practiced sorcery, and dealt with them that had familiar spirits, and with wizards: he wrought much evil in the sight of the Lord, to provoke him to anger. And he set the graven image of the idol, which he had made, in the house of God, of which God said to David {318} and to Solomon his son, "In this house, and in Jerusalem, which I have chosen out of all the tribes of Israel, will I put my name for ever: neither will I any more remove the foot of Israel from off the land which I have appointed for your fathers; if only they will observe to do all that I have commanded them, even all the law and the statutes and the ordinances by the hand of Moses." But they hearkened not: and Manasseh seduced them to do that which is evil more than did the nations, whom the Lord destroyed before the children of Israel. And the Lord spoke by his servants the prophets, saying, "Because Manasseh king of Judah hath done these abominations, and hath done wickedly above all that the Amorites did, which were before him, and hath made Judah also to sin with his idols: therefore thus saith the Lord, the God of Israel, 'Behold, I bring such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab: and I will wipe Jerusalem as a man wipeth a dish, wiping it and turning it upside down. And I will cast off the remnant of my inheritance, and deliver them into the hand of their enemies; and they shall become a prey and a spoil to all their enemies; because they have done that which is evil in my sight, and have provoked me to anger, since the day their fathers came forth out of Egypt, even unto this day.'" Moreover Manasseh made Judah and the inhabitants of Jerusalem to err, so that they did evil more than did {319} the nations, whom the Lord destroyed before the children of Israel. And the Lord spoke to Manasseh, and to his people: but they gave no heed. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, who took Manasseh in chains, and bound him with fetters, and carried him to Babylon. And when he was in distress, he besought the Lord his God, and humbled himself greatly before the God of his fathers. And he prayed unto him; and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the Lord he was God. (God forgave his sin, and he went back to his kingdom to serve him all the rest of his life.) Now after this he built an outer wall to the city of David, on the west side of Gihon, in the valley, even to the entering in at the fish gate; and he compassed about Ophel, and raised it up a very great height: and he put valiant captains in all the fenced cities of Judah. And he took away the strange gods, and the idol out of the house of the Lord, and all the altars that he had built in the mount of the house of the Lord, and in Jerusalem, and cast them out of the city. And he built up the altar of the Lord, and offered thereon sacrifices of peace offerings and of thanksgiving, and commanded Judah to serve the Lord, the God of Israel. Nevertheless the people sacrificed still in the high places, but only unto the Lord their God. So Manasseh died and they buried him in his own house: and Amon his son reigned in his stead. {320} THE PRAYER OF MANASSEH. (In the Apocrypha is found a prayer which is said to have been the prayer of Manasseh, king of Judah, while he was in captivity in Babylon. It is certainly a very beautiful prayer for forgiveness and pardon.) [Footnote: Apocrypha--See note at the end of the volume.] "O Lord Almighty, that art in heaven, thou God of our fathers, of Abraham, and Isaac, and Jacob, and of their righteous race; who hast made heaven and earth, with all the ornament thereof; who hast bound the sea by the word of thy commandment; who hast shut up the deep, and sealed it by thy terrible and glorious name; whom all things fear, yea, tremble before thy power; for the majesty of thy glory cannot be borne, and the anger of thy threatening toward sinners is irresistible: thy merciful promise is unmeasurable and unsearchable; for thou art the Lord Most High, of great compassion, longsuffering and abundant in mercy, and repentest of bringing evils upon men. Thou, O Lord, according to thy great goodness hast promised repentance and forgiveness to them that have sinned against thee: and of thine infinite mercies hast appointed repentance unto sinners, that they may be saved. Thou therefore, O Lord, that art the God of the just, hast not appointed repentance to the just, to Abraham, and Isaac, and Jacob, who have not sinned against thee; but thou hast appointed repentance unto me that am a sinner: for I have sinned above the number of the sands of the sea. My transgressions are multiplied, O Lord: my {321} transgressions are multiplied, and I am not worthy to behold and see the height of heaven for the multitude of mine iniquities. I am bowed down with many iron bands, that I cannot lift up mine head by reason of my sins, neither have I any respite: for I have provoked thy wrath, and done that which is evil before thee: I did not thy will, neither kept I thy commandments: I have set up abominations, and have multiplied detestable things. Now therefore I bow the knee of mine heart, beseeching thee of grace. I have sinned, O Lord, I have sinned, and I acknowledge mine iniquities: but, I humbly beseech thee, forgive me, O Lord, forgive me; and destroy me not with mine iniquities. Be not angry with me for ever, by reserving evil for me; neither condemn me into the lower parts of the earth. For thou, O Lord, art the God of them that repent; and in me thou wilt show all thy goodness: for thou wilt save me, that am unworthy, according to thy great mercy. And I will praise thee forever all the days of my life: for all the host of heaven doth sing thy praise, and thine is the glory for ever and ever. Amen." {322} AMON. (Amon failed to profit by his father's experience, but turned again to idolatry. After only two years on the throne, he was assassinated by his own courtiers, who probably expected to make one of their own number king. In this, however, they were disappointed, for the people insisted upon making the son of Amon, Josiah, a little boy only eight years old, the king.) Amon was twenty and two years old when he began to reign; and he reigned two years in Jerusalem. And he did that which was evil in the sight of the Lord, as did Manasseh his father: and Amon sacrificed unto all the graven images which Manasseh his father had made, and served them. And he humbled not himself before the Lord, as Manasseh his father had humbled himself; but this same Amon trespassed more and more. And his servants conspired against him, and put him to death in his own house. But the people of the land slew all them that had conspired against King Amon; and the people of the land made Josiah his son king in his stead. {323} JOSIAH. _The Story of the Little Boy Who Became a Good King_. (The reign of Josiah was marked by one of the most sweeping and important reforms in the history of Judah. For the first ten years of his reign, until the king reached the age of eighteen, things went in much the old idolatrous way. Then the young king began to assert himself with spirit. First he ordered repairs made upon the temple, which had fallen into decay and ruin. While these repairs were going on, Hilkiah, the high priest, made a great discovery. He found an old book of the law. He hastened to tell Shaphan the scribe, who in turn told the king. When the king read this book, and discovered how the nation had disobeyed the law he was in great distress. He called an assembly of all the people and the law was read to them. Then he ordered a great reform. The idols were all swept away, and the old law was established everywhere. But after all, this good king met a sad fate. A great army of the Egyptians advanced against the country. They were not intending to destroy Judah, but Josiah, fearing that the nation was in danger, went out to fight them. They met in the great battle of Megiddo. The army of Judah was destroyed, and Josiah, mortally wounded by the arrows of the Egyptian archers, was taken back to Jerusalem to die.) Josiah was eight years old when he began to reign; and he reigned thirty and one years in Jerusalem. And he did that which was right in the eyes of the Lord, and walked in all the way of David his father, and turned not aside to the right hand or to the left. {324} And it came to pass in the eighteenth year of King Josiah, that the king sent Shaphan the son of Azaliah, the son of Meshullam, the scribe, to the house of the Lord, saying, "Go up to Hilkiah the high priest, that he may make account of the money which is brought into the house of the Lord, which the keepers of the door have gathered of the people: and let them deliver it into the hand of the workmen that have the oversight of the house of the Lord: and let them give it to the workmen which are in the house of the Lord, to repair the breaches of the house; unto the carpenters, and to the builders, and to the masons; and for buying timber and hewn stone to repair the house." Howbeit there was no reckoning made with them of the money that was delivered in to their hand; for they dealt faithfully. And Hilkiah the priest said unto Shaphan the scribe, "I have found the book of the law in the house of the Lord." And Hilkiah delivered the book to Shaphan, and he read it. And Shaphan the scribe came to the king, and brought the king word again, and said, "Thy servants have emptied out the money that was found in the house, and have delivered it into the hand of the workmen that have the oversight of the house of the Lord." And Shaphan the scribe told the king, saying, "Hilkiah the priest hath given me a book." And Shaphan read it before the king. And it came to pass, when the king had heard the words of the book of the law, that he rent his clothes. And the king commanded Hilkiah the priest, and the king's officers, saying, {325} "Go ye, inquire of the Lord for me, and for the people, and for all Judah, concerning the words of this book that is found: for great is the wrath of the Lord that is kindled against us, because our fathers have not hearkened unto the words of this book, to do according unto all that which is written concerning us." So Hilkiah the priest, and the king's officers went to Huldah the prophetess, who said, "Thus saith the Lord, 'Behold, I will bring evil upon this place, and upon the inhabitants thereof, even all the words of the book which the king of Judah hath read: because they have forsaken me, and have burned incense unto other gods, that they might provoke me to anger with all the work of their hands; therefore my wrath shall be kindled against this place, and it shall not be quenched.' But unto the king of Judah, who sent you to inquire of the Lord, thus shall ye say to him, 'Thus saith the Lord, the God of Israel: As touching the words which thou hast heard, because thine heart was tender, and thou didst humble thyself before the Lord, when thou heardest what I spoke against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the Lord. Therefore, behold, I will gather thee to thy fathers, and thou shalt be gathered to thy grave in peace, neither shall thine eyes see all the evil which I will bring upon this place.'" And they brought the king word again. And the king sent, and they gathered unto him all the elders of Judah and of Jerusalem. And the king went up to the house {326} of the Lord, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great: and he read in their ears all the words of the book of the covenant which was found in the house of the Lord. And the king stood by the pillar, and made a covenant before the Lord, to walk after the Lord, and to keep his commandments, and his testimonies, and his statutes, with all his heart, and all his soul, to confirm the words of this covenant that were written in this book: and all the people consented to the covenant. And the king commanded Hilkiah the high priest, and the priests of the second order, and the keepers of the door, to bring forth out of the temple of the Lord all the vessels that were made for Baal, and for the Asherah, and for all the host of heaven: and he burned them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense in the high places in the cities of Judah, and in the places round about Jerusalem; them also that burned incense unto Baal, to the sun, and to the moon, and to the planets, and to all the host of heaven. And he brought out the Asherah from the house of the Lord, without Jerusalem, unto the brook Kidron, and burned it at the brook Kidron, and beat it to dust, and cast the dust thereof upon the graves of the common people. And he brought all the priests out of the cities of Judah, and defiled the high places where the priests had burned incense, from Geba to {327} Beer-sheba; and he broke down the high places of the gates that were at the entering in of the gate of Joshua the governor of the city, which were on a man's left hand at the gate of the city. Nevertheless the priests of the high places came not up to the altar of the Lord in Jerusalem, but they did eat bread among their brethren. And he defiled Topheth, which is in the valley of the children of Hinnom, that no man might make his son or his daughter to pass through the fire to Molech. And he took away the horses that the kings of Judah had given to the sun; and he burned the chariots of the sun with fire. And the altars that were on the roof of the upper chamber of Ahaz, which the kings of Judah had made, and the altars which Manasseh had made in the two courts of the house of the Lord, did the king break down, and beat them down from thence, and cast the dust of them into the brook Kidron. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for heathen gods, did the king defile. Moreover the altar that was at Beth-el, and the high place which Jeroboam the son of Nebat, who made Israel to sin, had made, even that altar and the high place he broke down; and he burned the high place and beat it to dust, and burned the Asherah. And the king commanded all the people, saying, "Keep the passover unto the Lord your God, as it is written in this book of the covenant." Surely there was not kept such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah. {328} But in the eighteenth year of King Josiah was this passover kept to the Lord in Jerusalem. And like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him. Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations with which Manasseh had provoked him. And the Lord said, "I will remove Judah also out of my sight, as I have removed Israel, and I will cast off this city which I have chosen, even Jerusalem, and the house of which I said, 'My name shall be there.'" After all this, when Josiah had prepared the temple, Neco king of Egypt went up to fight against Carchemish by Euphrates: and Josiah went out against him. But he sent ambassadors to him, saying, "What have I to do with thee, thou king of Judah? I come not against thee this day, but against the house wherewith I have war; and God hath commanded me to make haste: forbear thee from meddling with God, who is with me, that he destroy thee not." Nevertheless Josiah would not turn his face from him, but disguised himself, that he might fight with him, and hearkened not unto the words of Neco, from the mouth of God, and came to fight in the valley of Megiddo. And the archers shot at King Josiah; and the king said to his servants, "Take me away; for I am sore wounded." So his servants took him out of the chariot, and put him in {329} the second chariot that he had, and brought him to Jerusalem; and he died, and was buried in the sepulchers of his fathers. And all Judah and Jerusalem mourned for Josiah. And Jeremiah lamented for Josiah: and all the singing men and singing women spoke of Josiah in their lamentations, unto this day; and they made them an ordinance in Israel: and, behold, they are written in the lamentations. (Another account of the reformation of Josiah and his death is taken from the Apocrypha.) [Footnote: See note at the end of the volume.] And Josiah held the passover in Jerusalem unto his Lord, and offered the passover the fourteenth day of the first month; having set the priests according to their daily courses, being arrayed in their vestments, in the temple of the Lord. And he spoke unto the Levites, the temple-servants of Israel, that they should hallow themselves unto the Lord, to set the holy ark of the Lord in the house that King Solomon the son of David had built: and said, "Ye shall no more have need to bear it upon your shoulders: now therefore serve the Lord your God, and minister unto his people Israel, and prepare you after your fathers' houses and kindreds, according to the writing of David king of Israel, and according to the magnificence of Solomon his son: and standing in the holy place according to the several divisions of the families of you the Levites, who minister in the presence of your brethren the children of Israel, offer the passover in order, and make ready the sacrifices {330} for your brethren, and keep the passover according to the commandment of the Lord, which was given unto Moses." Thus were the things that belonged to the sacrifices of the Lord accomplished in that day, in holding the passover, and offering sacrifices upon the altar of the Lord, according to the commandment of King Josiah. So the children of Israel which were present at that time held the passover, and the feast of unleavened bread seven days. And such a passover was not held in Israel since the time of the prophet Samuel. Yea, all the kings of Israel held not such a passover as Josiah, and the priests, and the Levites, and the Jews, held with all Israel that were present in their dwelling place at Jerusalem. In the eighteenth year of the reign of Josiah was this passover held. And the works of Josiah were upright before his Lord with a heart full of godliness. Moreover the things that came to pass in his days have been written in times past, concerning those that sinned, and did wickedly against the Lord above every people and kingdom, and how they grieved him exceedingly, so that the words of the Lord were confirmed against Israel. Now after all these acts of Josiah it came to pass, that Pharaoh the king of Egypt came to raise war at Carchemish upon Euphrates: and Josiah went out against him. But the king of Egypt sent to him, saying, "What have I to do with thee, O king of Judah? I am not sent out from the Lord God against thee; for my war is upon Euphrates: and now the Lord is with me, yea, the Lord is with me hasting me forward: depart from me, and be not against the Lord." {331} Howbeit Josiah did not turn back unto his chariot, but undertook to fight with him, not regarding the words of the prophet Jeremiah spoken by the mouth of the Lord: but joined battle with him in the plain of Megiddo, and the princes came down against King Josiah. Then said the king unto his servants, "Carry me away out of the battle; for I am very weak." And immediately his servants carried him away out of the host. Then got he up upon his second chariot; and being brought back to Jerusalem he died, and was buried in the sepulcher of his fathers. And in all the land they mourned for Josiah; and Jeremiah the prophet lamented for Josiah, and the chief men with the women made lamentation for him, unto this day: and this was given out for an ordinance to be done continually in all the nation of Israel. {332} JEHOAHAZ. (Jehoahaz was the third son of Josiah, but was made king after the death of his father over the heads of his brothers. His reign lasted only three months. Neco the Egyptian, conqueror of Josiah at Megiddo, sent a detachment to Jerusalem which deposed the king and took him away captive to Egypt.) Then the people of the land took Jehoahaz the son of Josiah, and made him king in his father's stead in Jerusalem. Jehoahaz was twenty and three years old when he began to reign; and he reigned three months in Jerusalem. And the king of Egypt deposed him at Jerusalem, and took tribute from the land, an hundred talents of silver and a talent of gold. And the king of Egypt made Eliakim his brother king over Judah and Jerusalem, and changed his name to Jehoiakim. And Neco took Jehoahaz his brother, and carried him to Egypt. {333}{334} [Illustration] AN OLD STREET OF JERUSALEM [End illustration] {335} JEHOIAKIM. (The Egyptians who deposed Jehoahaz put Eliakim, whose name they changed to Jehoiakim, on the throne and he became during his reign of eleven years one of the worst and most idolatrous kings who ever sat upon the throne. He persecuted the prophets of his time, and especially Jeremiah. His hatred of this great prophet, and how he put him in the foulest dungeon of Jerusalem, is told elsewhere. [Footnote: In Volume V. of this series.] The following is one of the prophet's fierce denunciations of this wicked king:)-- "Thus saith the Lord: Go down to the house of the king of Judah, and speak there this word, and say, 'Hear the word of the Lord, O king of Judah, that sittest upon the throne of David, thou, and thy servants, and thy people that enter in by these gates. Thus saith the Lord: Execute ye judgment and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence, to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. For if ye do this thing indeed, then shall there enter in by the gates of this house kings sitting upon the throne of David, riding in chariots and on horses, he, and his servants, and his people. But if ye will not hear these words, I swear by myself, saith the Lord, that this house shall become a desolation.' For thus saith the Lord concerning the house of {336} the king of Judah: 'Thou art Gilead unto me, and the head of Lebanon: yet surely I will make thee a wilderness, and cities which are not inhabited. And I will prepare destroyers against thee, everyone with his weapons: and they shall cut down thy choice cedars, and cast them into the fire. And many nations shall pass by this city, and they shall say every man to his neighbor, Wherefore hath the Lord done thus unto this great city? Then they shall answer, Because they forsook the covenant of the Lord their God, and worshiped other gods, and served them.' "Weep ye not for the dead, neither bemoan him: but weep sore for him who goeth away; for he shall return no more, nor see his native country. For thus saith the Lord touching Shallum the son of Josiah, king of Judah, who reigned instead of Josiah his father, who went forth out of this place: 'He shall not return thither any more; but in the place whither they have led him captive, there shall he die, and he shall see this land no more.' [Footnote: Shallum was perhaps the original name of Jehoahaz, the preceding king, who after his brief reign had been carried captive to Egypt. ] "Woe unto him who buildeth his house by unrighteousness, and his chambers by injustice; who useth his neighbor's service without wages, and giveth him not his hire; who saith, 'I will build me a wide house and spacious chambers,' and cutteth him out windows; and it is ceiled with cedar, and painted with vermilion. "Shalt thou reign, because thou strivest to excel in cedar? did not thy father eat and drink, and do judgment and justice? then it was well with him. He judged the {337} cause of the poor and needy; then it was well. 'Was not this to know me?' saith the Lord. "But thine eyes and thine heart are not but for thy covetousness, and to shed innocent blood, and for oppression, and for violence, to do it. Therefore thus saith the Lord concerning Jehoiakim the son of Josiah, king of Judah: They shall not lament for him, saying 'Ah, my brother!' or, 'Ah sister!' they shall not lament for him, saying, 'Ah lord!' or, 'Ah his glory!' 'He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem. "Go up to Lebanon, and cry; and lift up thy voice in Bashan: and cry from Abarim; for all thy lovers are destroyed. I spake unto thee in thy prosperity; but thou saidst, 'I will not hear.' This hath been thy manner from thy youth, that thou obeyedst not my voice. The wind shall feed all thy shepherds, and thy lovers shall go into captivity: surely then shalt thou be ashamed and confounded for all thy wickedness. O inhabitant of Lebanon, that makest thy nest in the cedars, how greatly to be pitied shalt thou be when pangs come upon thee! 'As I live,' saith the Lord, 'though Jehoiachin the son of Jehoiakim king of Judah were the signet upon my right hand, yet would I pluck thee thence; and I will give thee into the hand of them that seek thy life, and into the hand of them of whom thou art afraid, even into the hand of Nebuchadnezzar king of Babylon, and into the hand of the Chaldeans. And I will cast thee out, and thy mother who bore thee, into another country, where ye were not born; and there shall {338} ye die. But to the land whereunto their soul longeth to return, thither shall they not return.' "Is this man Jehoiachin a despised broken vessel? is he a vessel wherein is no pleasure? wherefore are they cast out, he and his seed, and are cast into the land which they know not? O earth, earth, earth, hear the word of the Lord. "Thus saith the Lord, 'Write ye this man childless, a man that shall not prosper in his days: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah.' "'Woe unto the shepherds who destroy and scatter the sheep of my pasture!' saith the Lord. "Therefore thus saith the Lord, the God of Israel, against the shepherds that feed my people: 'Ye have scattered my flock, and driven them away, and have not visited them; behold, I will visit upon you the evil of your doings, saith the Lord. And I will gather the remnant of my flock out of all the countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and multiply. And I will set up shepherds over them which shall feed them: and they shall fear no more, nor be dismayed, neither shall any be lacking,' saith the Lord. "Behold, the days come, saith the Lord, that I will raise unto David a righteous Branch, and he shall reign as king and deal wisely, and shall execute judgment and justice in the land. In his days Judah shall be saved, and Israel shall dwell safely: and this is his name whereby he shall be called, 'The Lord is our righteousness.' {339} "Therefore, behold, the days come, saith the Lord, that they shall no more say, 'As the Lord liveth, who brought up the children of Israel out of the land of Egypt'; but, 'As the Lord liveth, who brought up and who led the seed of the house of Israel out of the north country, and from all the countries whither I had driven them; and they shall dwell in their own land.' "Concerning the prophets. Mine heart within me is broken, all my bones shake; I am like a drunken man, and like a man whom wine hath overcome; because of the Lord, and because of his holy words. For the land is full of evil doers; for because of swearing the land mourneth; the pastures of the wilderness are dried up; and their course is evil, and their force is not right. For both prophet and priest are profane; yea, in my house have I found their wickedness, saith the Lord. "Wherefore their way shall be unto them as slippery places in the darkness: they shall be driven on, and fall therein: for I will bring evil upon them, even the year of their visitation, saith the Lord. And I have seen folly in the prophets of Samaria; they prophesied by Baal, and caused my people Israel to err. In the prophets of Jerusalem also I have seen an horrible thing; they walk in lies, and they strengthen the hands of evil doers, that none doth return from his wickedness: they are all of them become unto me as Sodom, and the inhabitants thereof as Gomorrah. "Therefore thus saith the Lord of hosts concerning the prophets: 'Behold, I will feed them with wormwood, {340} and make them drink the water of gall: for from the prophets of Jerusalem is profaneness gone forth into all the land.' "Thus saith the Lord of hosts, 'Hearken not unto the words of the prophets that prophesy unto you; they teach you vanity: they speak a vision of their own heart, and not out of the mouth of the Lord. They say continually unto them that despise me, The Lord hath said, Ye shall have peace; and unto everyone that walketh in the stubbornness of his own heart they say, No evil shall come upon you. For who hath stood in the council of the Lord, that he should perceive and hear his word? who hath marked my word, and heard it? Behold, the tempest of the Lord, even his fury, is gone forth, yea, a whirling tempest: it shall burst upon the head of the wicked. The anger of the Lord shall not return, until he have executed, and till he have performed the intents of his heart: in the latter days ye shall understand it perfectly. I sent not these prophets, yet they ran: I spoke not unto them, yet they prophesied. But if they had stood in my council, then had they caused my people to hear my words, and had turned them from their evil way, and from the evil of their doings. Am I a God at hand, saith the Lord, and not a God afar off? Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord. I have heard what the prophets have said, that prophesy lies in my name, saying, I have dreamed, I have dreamed. {341}{342} [Illustration] VIEW LOOKING TOWARD JERUSALEM FROM THE WEST. Used by special permission of the Detroit Photograph Company. This view looks toward the city from the southwest. The winding road enters at the Jaffa gate. [End illustration] {343} "'How long shall this be in the heart of the prophets that prophesy lies; even the prophets of the deceit of their own heart? which think to cause my people to forget my name by their dreams which they tell every man to his neighbor, as their fathers forgot my name for Baal. The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully.' "'What is the straw to the wheat?' saith the Lord. 'Is not my word like as fire?' saith the Lord; 'and like a hammer that breaketh the rock in pieces?' "'Therefore, behold, I am against the prophets,' saith the Lord, 'that steal my words everyone from his neighbor.' 'Behold, I am against the prophets,' saith the Lord, 'that use their tongues, and say, He saith.' 'Behold, I am against them that prophesy lying dreams,' saith the Lord, 'and do tell them, and cause my people to err by their lies, and by their vain boasting: yet I sent them not, nor commanded them; neither shall they profit this people at all,' saith the Lord. "And when this people, or the prophet, or a priest, shall ask thee, saying, 'What is the burden of the Lord?' then shalt thou say unto them, 'What burden! I will cast you off,' saith the Lord. "And as for the prophet, and the priest, and the people, that shall say, 'The burden of the Lord,' I will even punish that man and his house. Thus shall ye say everyone to his neighbor, and everyone to his brother, 'What hath the Lord answered?' and 'What hath the Lord spoken?' And the burden of the Lord shall ye mention no more: for every man's own word shall be his burden; for ye have {344} perverted the words of the living God, of the Lord of hosts our God. "Thus shalt thou say to the prophet, 'What hath the Lord answered thee?' and 'What hath the Lord spoken?' "But if ye say, 'The burden of the Lord'; therefore thus saith the Lord: 'Because ye say this word, The burden of the Lord, and I have sent unto you, saying, Ye shall not say, The burden of the Lord; therefore, behold, I will utterly forget you, and I will cast you off, and the city that I gave unto you and to your fathers, away from my presence: and I will bring an everlasting reproach upon you, and a perpetual shame, which shall not be forgotten." (This prophecy was already hastening on to fulfillment. The power of Egypt had been broken by Nebuchadnezzar at the battle of Carchemish, and now the great king of Babylon came sweeping down upon Judah to put an end to its existence as a nation. Tradition says that the evil king, Jehoiakim, was slain during a sally from the walls, and that his dead body lay there dishonored and unburied.) Jehoiakim was twenty and five years old when he began to reign; and he reigned eleven years in Jerusalem: and his mother's name was Zebidah the daughter of Pedaiah of Rumah. And he did that which was evil in the sight of the Lord, according to all that his fathers had done. In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him. And the Lord sent against him bands of the Chaldeans, and bands of the {345} Syrians, and bands of the Moabites, and bands of the children of Ammon, and sent them against Judah to destroy it, according to the word of the Lord, which he spoke by the hand of his servants the prophets. Surely at the commandment of the Lord came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did; and also for the innocent blood that he shed; for he filled Jerusalem with innocent blood: and the Lord would not pardon. So Jehoiakim died. {346} JEHOIACHIN. (Jehoiachin had hardly begun his reign before the city of Jerusalem yielded to the assaults of the armies of Babylon, and the king, with the flower of the nation, men, women, and children, artisans and soldiers, were carried away into captivity. Tradition says that a later king of Babylon, Evil-Merodach, released Jehoiachin, then fifty-five years old, and treated him with distinguished respect.) Jehoiachin was eighteen years old when he began to reign; and he reigned in Jerusalem three months. And he did that which was evil in the sight of the Lord, according to all that his father had done. And the army of Nebuchadnezzar king of Babylon came up to Jerusalem, and the city was besieged. And Nebuchadnezzar king of Babylon came unto the city, while his soldiers were besieging it; and Jehoiachin the king of Judah went out to the king of Babylon, he, and his mother, and his servants, and his princes, and his officers: and the king of Babylon took him in the eighth year of his reign. And he carried out thence all the treasures of the house of the Lord, and the treasures of the king's house, and cut in pieces all the vessels of gold which Solomon king of Israel had made in the temple of the Lord, as the Lord had said. And he carried away all Jerusalem, and all the princes, and all {347} the mighty men of valor, even ten thousand captives, and all the craftsmen and the smiths; none remained, save the poorest sort of the people of the land. And he carried away Jehoiachin to Babylon; and the king's mother, and the king's wives, and his officers, and the chief men of the land, carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and the craftsmen and the smiths a thousand, all of them strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father's brother king in his stead, and changed his name to Zedekiah. {348} ZEDEKIAH. (Over the remnant of Judah Nebuchadnezzar placed a vassal king who swore the strongest oaths of allegiance to his superior. After reigning some years, however, he rebelled. Then followed one of the most desperate sieges of history. Jerusalem was ringed about by forts, assailed by all the enginery of the times. Famine and pestilence walked in her streets, and at last the city yielded. Zedekiah and his family escaped in the confusion, but were quickly captured and brought before Nebuchadnezzar. The cruel conqueror killed the children of the captive king before his sight, and then put out his eyes.) Zedekiah was twenty and one years old when he began to reign; and he reigned eleven years in Jerusalem. And he did that which was evil in the sight of the Lord, according to all that Jehoiakim had done. For through the anger of the Lord did it come to pass in Jerusalem and Judah, until he had cast them out from his presence: and Zedekiah rebelled against the king of Babylon. And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he and all his army, against Jerusalem, and encamped against it; and they built forts against it round about. So the city was besieged unto the eleventh year of King Zedekiah. {349}{350} [Illustration] GREAT STAIRWAY APPROACHING HEROD'S TEMPLE AT SAMARIA. Copyright by Underwood & Underwood and used by special permission. There are only a few ruins left to tell the story of the once proud city of Samaria. The old temple of Baal is thus described:-- "It was of a size sufficient to contain all the worshipers of Baal that the northern kingdom could furnish. Four hundred and fifty prophets frequented it. In the interior was a kind of inner fastness or adytum, in which were seated or raised on pillars the figures carved in wood of the Phoenician deities as they were seen, in vision, centuries later, by Jezebel's fellow-countryman, Hannibal, in the sanctuary of Gades. In the center was Baal, the Sun-God; around him were the inferior divinities. In front of the temple, stood on a stone pillar the figure of Baal alone" This city, completely destroyed by the Assyrians, was rebuilt by Pompey. Herod, in pursuance of his commercial policy, which was based on intercourse with the west, and of his plan of governing the country with strongholds garrisoned by Gentile soldiers devoted to his interests, made Samaria a strong fortress. [End illustration] {351} On the ninth day of the fourth month the famine was sore in the city, so that there was no bread for the people of the land. Then a breach was made in the city, and all the men of war fled by night by the way of the gate between the two walls, which was by the king's garden: and the king escaped from the city. But the army of the Chaldeans pursued the king, and overtook him in the plains of Jericho: and all his army was scattered from him. Then they took the king, and carried him up unto the king of Babylon to Riblah; and they gave judgment upon him. And they slew the sons of Zedekiah before his eyes, and put out the eyes of Zedekiah, and bound him in fetters, and carried him to Babylon. Now in the fifth month, on the seventh day of the month, which was the nineteenth year of King Nebuchadnezzar, king of Babylon, came Nebuzaradan the captain of the guard, an officer of the king of Babylon, unto Jerusalem: and he burnt the house of the Lord, and the king's house; and all the houses of Jerusalem, even every great house, burnt he with fire. And all the army of the Chaldeans, that were with the captain of the guard, broke down the walls of Jerusalem round about. And the residue of the people that were left in the city, and those that fled to the king of Babylon, and the residue of the multitude, did Nebuzaradan the captain of the guard carry away captive. But the captain of the guard left of the poorest of the land to be vinedressers and husbandmen. And the pillars of brass that were in the house of the Lord, and the bases and the brazen sea that were in the house of the Lord, did the Chaldeans break in pieces, and carried the {352} brass of them to Babylon. And the pots, and the shovels, and the snuffers, and the spoons, and all the vessels of brass wherewith they ministered, took they away. And the firepans, and the basins; that which was of gold, and that which was of silver, the captain of the guard took away. The two pillars, the one sea, and the bases, which Solomon had made for the house of the Lord; the brass of all these vessels was of great weight. So Judah was carried away captive. {353} THE KINGDOM OF THE NORTH JEROBOAM. (The story of the revolt of the northern part of the kingdom from the south has been told in the story of Rehoboam. Jeroboam, who became the king of the northern territory, was little improvement over Rehoboam, his rival in the south. He was not of royal birth, but, as a bright young man in Solomon's court, came under the great king's notice. He plotted, however, against his master, and, his treachery being discovered, fled to Egypt. As soon as Solomon died, Jeroboam returned from Egypt, and became the leader of the successful revolt against the tyranny of the young king of the south.) _The New Kingdom_. Then Jeroboam built Shechem in the hill country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel. And Jeroboam said in his heart, "Now the kingdom will return to the house of David: if this people go up to offer sacrifices in the house of the Lord at Jerusalem, then will the heart of this people turn again unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah." Whereupon the king took counsel, and made two calves of gold; and he said unto them, "It is too much for you to go up to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt." And he set the one {354} in Beth-el, and the other put he in Dan. And this thing became a sin: for the people went to worship before, the one, even unto Dan. And he made houses of high places, and made priests from among all the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he went up unto the altar; so did he in Beth-el, sacrificing unto the calves that he made: and he placed in Beth-el the priests of the high places which he had made. And he went up unto the altar which he had made in Beth-el on the fifteenth day in the eighth month, even in the month which he had devised of his own heart: and he ordained a feast for the children of Israel, and went up unto the altar, to burn incense. _The Prophet from Judah and His Fate_. And, behold, there came a man of God out of Judah by the word of the Lord unto Beth-el: and Jeroboam was standing by the altar to burn incense. And he cried against the altar by the word of Jehovah, and said, "O altar, altar, thus saith Jehovah: 'Behold, a son shall be born unto the house of David, Josiah by name; and upon thee shall he sacrifice the priests of the high places that burn incense upon thee, and men's bones shall they burn upon thee.'" And he gave a sign the same day, saying, "This is the sign which Jehovah hath spoken: 'Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.'" {355}{356} [Illustration] STREET OF AN ANCIENT EASTERN CITY. From a photograph taken by Prof. Lewis Bayles Paton of Hartford Theological Seminary, and used by his kind permission. Notice the houses built over the street converting it almost into a tunnel. [End illustration] {357} And it came to pass, when the king heard the saying of the man of God, which he cried against the altar in Beth-el, that Jeroboam put forth his hand from the altar, saying, "Lay hold on him." And his hand, which he put forth against him, dried up, so that he could not draw it back again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of Jehovah. And the king answered and said unto the man of God, "Entreat now the favor of Jehovah thy God, and pray for me, that my hand may be restored me again." And the man of God entreated Jehovah, and the king's hand was restored him again, and became as it was before. And the king said unto the man of God, "Come home with me, and refresh thyself, and I will give thee a reward." And the man of God said unto the king, "If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: for so it was charged me by the word of the Lord, saying, 'Thou shalt eat no bread, nor drink water, neither return by the way that thou camest.'" So he went another way, and returned not by the way that he came to Beth-el. Now there dwelt an old prophet in Beth-el; and one of his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them also they told unto their father. {358} And their father said unto them, "What way went he?" Now his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, "Saddle me the ass." So they saddled him the ass: and he rode thereon. And he went after the man of God, and found him sitting under an oak: and he said unto him, "Art thou the man of God that camest from Judah?" And he said, "I am." Then he said unto him, "Come home with me, and eat bread." And he said, "I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: for it was said to me by the word of the Lord, 'Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.'" And he said unto him, "I also am a prophet as thou art; and an angel spoke unto me by the word of the Lord, saying, 'Bring him back with thee into thine house, that he may eat bread and drink water.'" But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: and he cried unto the man of God that came from Judah, saying, "Thus saith the Lord, 'Forasmuch as thou hast been disobedient unto the mouth of the Lord, and hast not kept the commandment which, the Lord thy God commanded thee, but camest back, and hast eaten bread and drunk water in the place of the which he said to thee, Eat no bread, and drink no water; thy body shall not come unto the sepulcher of thy fathers.'" {359}{360} [Illustration] THE RUINS OF SAMARIA From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission "To-day amid the peaceful beauty of the scene--the secluded vale covered with cornfields through which the winding streams flash and glisten into the hazy distance, and the gentle hill rises to the olives waving over its summit--it is possible to appreciate Isaiah's name for Samaria, the crown of the pride of Ephraim, the flower of his glorious beauty, which is on the head of the fat valley. There by the entrance of the gate Ahab drew his sentence of death from the prophet of Jehovah; and there they washed his blood from his chariot, when they had brought him back to his burial. There Jezebel slew the prophets of Jehovah and Jehu the priests of Baal." [End illustration] {361} And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his body was cast in the way, and the ass stood by it; the lion also stood by the body. And, behold, men passed by, and saw the body cast in the way, and the lion standing by the body: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, "It is the man of God who was disobedient unto the mouth of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spoke unto him." And he spoke to his sons, saying, "Saddle me the ass." And they saddled it. And he went, and found his body cast in the way, and the ass and the lion standing by the body: the lion had not eaten the body, nor torn the ass. And the prophet took up the body of the man of God, and laid it upon the ass, and brought it back: and he came to the city of the old prophet, to mourn, and to bury him. And he laid his body in his own grave; and they mourned over him, saying, "Alas, my brother!" And it came to pass, after he had buried him, that he spoke to his sons, saying, "When I am dead, then bury {362} me in the sepulcher wherein the man of God is buried; lay my bones beside his bones. For the saying which he cried by the word of the Lord against the altar in Beth-el, and against all the houses of the high places which are in the cities of Israel, shall surely come to pass." After this thing Jeroboam returned not from his evil way, but made again from among all the people priests of the high places: whosoever would, he consecrated him, that there might be priests of the high places. And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth. _How the King's Son Died_. At that time Abijah the son of Jeroboam fell sick. And Jeroboam said to his wife, "Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam: and get thee to Shiloh; behold, there is Ahijah the prophet, who spoke concerning me that I should be king over this people. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child." And Jeroboam's wife did so, and arose, and went to Shiloh, and came to the house of Ahijah. Now Ahijah could not see; for his eyes were blind by reason of his age. And the Lord said unto Ahijah, "Behold, the wife of Jeroboam cometh to inquire of thee concerning her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman." {363} And it was so, when Ahijah heard the sound of her feet, as she carne in at the door, that he said, "Come in, thou wife of Jeroboam; why feignest thou thyself to be another? for I am sent to thee with heavy tidings. Go, tell Jeroboam, 'Thus saith the Lord, the God of Israel: Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, and rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; but hast done evil above all that were before thee, and hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every male child, and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung, till it be all gone. Him that dieth of Jeroboam in the city shall the dogs eat; and him that dieth in the fields shall the fowls of the air eat: for the Lord hath spoken it.' "Arise thou therefore, get thee to thine house: and when thy feet enter into the city, the child shall die. And all Israel shall mourn for him, and bury him; for he only of Jeroboam shall come to the grave: because in him there is found some good thing toward the Lord, the God of Israel, in the house of Jeroboam. Moreover the Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day. For the Lord shall smite Israel, as {364} a reed is shaken in the water; and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the River; because they have made their Asherim, provoking the Lord to anger. And he shall give Israel up because of the sins of Jeroboam, which he hath sinned, and wherewith he hath made Israel to sin." And Jeroboam's wife arose, and departed, and came to Tirzah: and as she came to the threshold of the house, the child died. And all Israel buried him, and mourned for him: according to the word of the Lord, which he spoke by the hand of his servant Ahijah the prophet. And the days which Jeroboam reigned were two and twenty years: and he died, and Nadab his son reigned in his stead. {365}{366} [Illustration] MOUNT GERIZIM. Mount Gerizim (2,849 feet) faces Mount Ebal, and in the narrow pass between them is Shechem. The Samaritans erected a temple on the mountain, making it the central shrine of the nation and a rival of Jerusalem, about the year 432 B.C. The flat stone shown in the picture is the place of sacrifice, which is still maintained by a little community of Samaritans. [End illustration] {367} NADAB. (The dynasty of the house of Jeroboam was very brief after the death of its founder. Nadab his son reigned only two years, when he was murdered by a common soldier, probably while he was laying siege to one of the towns of the Philistines.) And Nadab the son of Jeroboam began to reign over Israel in the second year of Asa king of Judah, and he reigned over Israel two years. And he did that which was evil in the sight of the Lord, and walked in the way of his father, and in his sin wherewith he made Israel to sin. And Baasha the son of Ahijah, of the house of Issachar, conspired against him; and Baasha smote him at Gibbethon, which belonged to the Philistines; for Nadab and all Israel were laying siege to Gibbethon. Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. {368} BAASHA. (Baasha, who assassinated Nadab and usurped the throne, seems not to have been of royal blood. He was probably an adventurous soldier who saw his opportunity and won his way to the crown by sheer force of audacity and daring. He began his reign by killing all the possible aspirants to the throne in the persons of the family of Jeroboam. His reign was marked by a succession of wars with Judah.) And it came to pass that, as soon as Baasha was king, he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him; according unto the saying of the Lord, which he spoke by the hand of his servant Ahijah the Shilonite: for the sins of Jeroboam which he sinned, and wherewith he made Israel to sin; because of his provocation wherewith he provoked the Lord, the God of Israel, to anger. And there was war between Asa and Baasha king of Israel all their days. In the third year of Asa king of Judah began Baasha the son of Ahijah to reign over all Israel in Tirzah, and reigned twenty and four years. And he did that which was evil in the sight of the Lord, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin. And the word of the Lord came to Jehu against Baasha, saying, "Forasmuch as I exalted thee out of the {369} dust, and made thee prince over my people Israel; and thou hast walked in the way of Jeroboam, and hast made my people Israel to sin, to provoke me to anger with their sins; behold, I will utterly sweep away Baasha and his house; and I will make thy house like the house of Jeroboam the son of Nebat. Him that dieth of Baasha in the city shall the dogs eat; and him that dieth of his in the field shall the fowls of the air eat." And Baasha died, and was buried in Tirzah; and Elah his son reigned in his stead. And moreover by the hand of the prophet Jehu the son of Hanani came the word of the Lord against Baasha, and against his house, both because of all the evil that he did in the sight of the Lord, to provoke him to anger with the work of his hands, in being like the house of Jeroboam, and because he smote him. {370} ELAH. (The son of Baasha, the adventurer, seems to have been as weak and incompetent as his father was ready and daring. While his army was off to the wars, he stayed at home and indulged his appetites. He was "drinking himself drunk" in the house of his steward Arza, when Zimri, captain of his chariots, came in and murdered him in cold blood as he lay like a beast in the slumber of drunkenness.) In the twenty and sixth year of Asa king of Judah began Elah the son of Baasha to reign over Israel in Tirzah, and reigned two years. And his servant Zimri, captain of half his chariots, conspired against him: now he was in Tirzah, drinking himself drunk in the house of Arza, which was over the household in Tirzah: and Zimri went in and smote him, and killed him, and reigned in his stead. And it came to pass, when he began to reign, as soon as he sat on his throne, that he smote all the house of Baasha: he left him not a single man child, neither of his kinsfolks, nor of his friends. Thus did Zimri destroy all the house of Baasha, according to the word of the Lord, which he spoke against Baasha by Jehu the prophet, for all the sins of Baasha, and the sins of Elah his son, which they sinned, and wherewith they made Israel to sin, to provoke the Lord, the God of Israel, to anger with their vanities. {371}{372} [Illustration] MOUNT HERMON. Mount Hermon, the great mountain barrier of northern Palestine, rises 9,200 feet above the sea. In the picture the range can be seen dimly, the ravines being filled with snow. [End illustration] {373} ZIMRI. (There was wild work in Tirzah for a few days after Zimri killed the king. He followed up his advantage by assassinating all the children of Elah, so the house of Baasha, like the house of Jeroboam, was speedily exterminated. But Zimri's triumph was very short-lived. For just one week he wore the purple. Then the army returned and fell upon him. He went into the palace to defend himself, but finding his cause hopeless, he burned the palace over his own head, and perished in the flames. His name became a synonym for treachery in Israel, so that later, when Jezebel looked from her lattice and saw her foe Jehu below, she called out to him with the taunt, "Is it peace, thou 'Zimri,' thou master's murderer?") In the twenty and seventh year of Asa king of Judah did Zimri reign seven days in Tirzah. Now the people were encamped against Gibbethon, which belonged to the Philistines. And the people that were encamped heard that Zimri had conspired, and had also murdered the king: wherefore all Israel made Omri, the captain of the host, king over Israel that day in the camp. And Omri went up from Gibbethon, and all Israel with him, and they besieged Tirzah. And it came to pass, when Zimri saw that the city was taken, that he went into the castle of the king's house, and burnt the king's house over him with fire, and died, for his sins which he sinned in doing that which was evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin. {374} OMRI. (In the confusion which followed the death of Zimri, there were two rival claimants to the throne, Omri and Tibni. Omri quickly prevailed, however, and at once began to show his great genius as a ruler. He established a dynasty so powerful that it lasted for four reigns. He built the city of Samaria, and waged many successful wars against neighboring peoples.) Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath, to make him king; and half followed Omri. But the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned. In the thirty and first year of Asa king of Judah began Omri to reign over Israel, and reigned twelve years: six years reigned he in Tirzah. And he bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built, after the name of Shemer, the owner of the hill, Samaria. And Omri did that which was evil in the sight of the Lord, and dealt wickedly above all that were before him. For he walked in all the way of Jeroboam the son of Nebat, and in his sins wherewith he made Israel to sin, to provoke the Lord, the God of Israel, to anger with their vanities. So Omri slept with his fathers, and was buried in Samaria: and Ahab his son reigned in his stead. {375}{376} [Illustration] THE MOABITE STONE. Used by special permission of the Palestine Exploration Fund. A monument of a Moabite king, Mesha, in which he describes wars with Omri, king of Israel. This famous stone was discovered in 1868. The translation of the inscription is as follows:-- "I, Mesha, am the son of Chemosh-Gad, king of Moab, the Dibonite. My father reigned over Moab thirty years, and I reigned after my father. And I erected this stone to Chemosh at Kirkha, a (stone of) salvation, for he saved me from all despoilers, and made me see my desire upon all my enemies, even upon Omri, king of Israel. Now they afflicted Moab many days, for Chemosh was angry with his land. His son succeeded him; and he also said, I will afflict Moab. In my days (Chemosh) said, (Let us go) and I will see my desire on him and his house, and I will destroy Israel with an everlasting destruction. Now Omri took the land of Medeba, and (the enemy) occupied it in (his days and in) the days of his son, forty years. And Chemosh (had mercy) on it in my days; and I fortified Baal-Meon, and made therein the tank, and I fortified Kiriathaim. For the men of Gad dwelt in the land of (Atar)oth from of old, and the king (of) Israel fortified for himself Ataroth, and I assaulted the wall and captured it, and killed all the warriors of the wall for the well-pleasing of Chemosh and Moab; and I removed from it all the spoil, and I (offered) it before Chemosh in Kirjath; and I placed therein the men of Siran and the men of Mochrath. And Chemosh said to me, Go take Nebo against Israel. (And I) went in the night, and I fought against it from the break of dawn till noon, and I took it and slew in all seven thousand (men, but I did not kill) the women (and) maidens, for (I) devoted them to Ashtar-Chemosh; and I took from it the vessels of Yahveh, and offered them before Chemosh. And the king of Israel fortified Jahaz and occupied it, when he made war against me; and Chemosh drove him out before (me, and) I took from Moab two hundred men, all its poor, and placed them in Jahaz, and took it to annex it to Dibon. I built Kirkha, the wall of the forest, and the wall of the city, and I built the gates thereof, and I built the towers thereof, and I built the palace, and I made the prisons for the criminals within the walls. And there was no cistern in the wall at Kirkha, and I said to all the people, Make for yourselves, every man, a cistern in his house. And I dug the ditch for Kirkha by means of the (captive) men of Israel. I built Aroer, and I made the road across the Arnon. I built Beth-Bamoth, for it was destroyed; I built Bezer, for it was cut (down) by the armed men of Dibon, for all Dibon was now loyal; and I reigned from Bikran, which I added to my land, and I built (Beth-Gamul) and Beth-Diblathaim and Beth-Baal-Meon, and I placed there the poor (people) of the land. And as to Horonaim, (the men of Edom) dwelt therein (from of old). And Chemosh said to me, Go down, make war against Horonaim and take (it. And I assaulted it, and I took it, and) Chemosh (restored it) in my days. Wherefore I made . . . . year . . . . and I . . . ." {377} AHAB. _How a Wicked King Met His Death_. (One of the wickedest kings who ever sat upon a throne was Ahab. This story tells how, while fighting in company with Jehoshaphat, he met his death in battle, and how the terrible prophecy of Elijah was fulfilled. With his customary trickiness, he tried to escape notice in the battle, by making his ally, the king of Judah, conspicuous. An archer, however, drawing his bow at a venture, struck the king between the joints of his armor, and inflicted a mortal wound.) [Footnote: The story of the houses of Ahab and Jehu are told more fully in "Tales of Elijah and Elisha," to be found in this volume.] And they continued three years without war between Syria and Israel. And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. And the king of Israel said unto his servants, "Know ye that Ramoth-gilead is ours, and we are still, and take it not out of the hand of the king of Syria?" And he said unto Jehoshaphat, "Wilt thou go with me to battle to Ramoth-gilead?" And Jehoshaphat said to the king of Israel, "I am as thou art, my people as thy people, my horses as thy horses." And Jehoshaphat said unto the king of Israel, "Inquire first, I pray thee, for the word of the Lord." Then the king of Israel gathered the prophets together, {378} about four hundred men, and said unto them, "Shall I go against Ramoth-gilead to battle, or shall I forbear?" And they said, "Go up; for the Lord will deliver it into the hand of the king." But Jehoshaphat said, "Is there not here a prophet of the Lord besides, that we may inquire of him?" And the king of Israel said unto Jehoshaphat, "There is yet one man by whom we may inquire of the Lord, Micaiah the son of Imlah: but I hate him; for he doth not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say so." Then the king of Israel called an officer, and said, "Fetch quickly Micaiah the son of Imlah." Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria; and all the prophets prophesied before them. And Zedekiah the son of Chenaanah made him horns of iron, and said, "Thus saith the Lord, 'With these shalt thou push the Syrians, until they be consumed.'" And all the prophets prophesied so, saying, "Go up to Ramoth-gilead, and prosper: for the Lord shall deliver it into the hand of the king." And the messenger that went to call Micaiah spoke unto him, saying, "Behold now, the words of the prophets declare good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak thou good." And Micaiah said, "As the Lord liveth, what the Lord saith unto me, that will I speak." {379} And when he was come to the king, the king said unto him, "Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?" And he answered him, "Go up, and prosper; and the Lord shall deliver it into the hand of the king." And the king said unto him, "How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of the Lord?" And he said, "I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and the Lord said, 'These have no master; let them return every man to his house in peace.'" And the king of Israel said to Jehoshaphat, "Did I not tell thee that he would not prophesy good concerning me, but evil?" And he said, "Therefore hear thou the word of the Lord: I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the Lord said, 'Who shall entice Ahab, that he may go up and fall at Ramoth-gilead?' And one said on this manner; and another on that manner. And there came forth a spirit, and stood before the Lord, and said, 'I will entice him.' "And the Lord said unto him, 'Wherewith?' "And he said, 'I will go forth, and will be a lying spirit in the mouth of all his prophets.' "And he said, 'Thou shalt entice him, and shalt prevail also: go forth, and do so.' "Now therefore, behold, the Lord hath put a lying {380} spirit in the mouth of all these thy prophets; and the Lord hath spoken evil concerning thee." Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, "Which way went the spirit of the Lord from me to speak unto thee?" And Micaiah said, "Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself." And the king of Israel said, "Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king's son; and say, 'Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.'" And Micaiah said, "If thou return at all in peace, the Lord hath not spoken by me." And he said, "Hear, ye peoples, all of you." So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. And the king of Israel said unto Jehoshaphat, "I will disguise myself, and go into the battle; but put thou on thy robes." And the king of Israel disguised himself, and went into the battle. Now the king of Syria had commanded the thirty and two captains of his chariots, saying, "Fight neither with small nor great, save only with the king of Israel." And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, "Surely it is the king of Israel"; and they turned aside to fight against him: and Jehoshaphat cried out. And it came to pass, when the captains of the chariots {381} saw that it was not the king of Israel, that they turned back from pursuing him. And a certain archer drew his bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, "Turn thine hand, and carry me out of the host; for I am sore wounded." And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the bottom of the chariot. And there went a cry throughout the host about the going down of the sun, saying, "Every man to his city, and every man to his country." So the king died, and was brought to Samaria; and they buried the king in Samaria. And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; according to the word of the Lord which he spoke. {382} AHAZIAH. _The Brief Reign of an Evil King_. Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel. And he did that which was evil in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin. And he served Baal, and worshiped him, and provoked to anger the Lord, the God of Israel, according to all that his father had done. And Moab rebelled against Israel after the death of Ahab. And Ahaziah fell down through the lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers, and said unto them, "Go, inquire of Baal-zebub the god of Ekron whether I shall recover of this sickness." But the angel of the Lord said to Elijah the Tishbite, "Arise, go up to meet the messengers of the king of Samaria, and say unto them, 'Is it because there is no God in Israel, that ye go to inquire of Baal-zebub the god of Ekron? Now therefore thus saith the Lord, Thou shalt not come down from the bed whither thou art gone up, but shalt surely die.'" And Elijah departed. And the messengers returned unto him, and he said unto them, "Why is it that ye are returned?" {383}{384} [Illustration] SAMARIA FROM THE SOUTH. From a photograph of the Palestine Exploration Fund and used by special permission. The revolt of the people of the north made necessary a new capital. It was first at Shechem, which was not, however, a strong situation from the military standpoint; then at Tirzah, but Omri chose finally a beautiful location at the head of a valley running down to the sea. Here on a hill rising 360 feet above the surrounding country was built one of the famous cities of the east--Samaria, meaning "watch-tower." It was the sacred city of the north, the rival of Jerusalem. The city was almost impregnable, and the sieges against it were always very long. The broad vale is visible for eight miles, then a low range of hills, and over them the sea. "To-day amid the peaceful beauty of the scene--the secluded vale covered with cornfields through which the winding streams flash and glisten into the hazy distance, and the gentle hill rises to the olives waving over its summit--it is possible to appreciate Isaiah's name for Samaria, the crown of the pride of Ephraim, the flower of his glorious beauty, which is on the head of the fat valley. There by the entrance of the gate Ahab drew his sentence of death from the prophet of Jehovah; and there they washed his blood from his chariot, when they had brought him back to his burial. There Jezebel slew the prophets of Jehovah and Jehu the priests of Baal." [End illustration] {385} And they said unto him, "There came up a man to meet us, and said unto us, 'Go, turn again unto the king that sent you, and say unto him, Thus saith the Lord, Is it because there is no God in Israel, that thou sendest to inquire of Baal-zebub the god of Ekron? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.'" And he said unto them, "What manner of man was he which came up to meet you? and told you these words?" And they answered him, "He was an hairy man, and girt with a girdle of leather about his loins." And he said, "It is Elijah the Tishbite." Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top of the hill. And he spoke unto him, "O man of God, the king hath said, 'Come down.'" And Elijah answered and said to the captain of fifty, "If I be a man of God, let fire come down from heaven, and consume thee and thy fifty." And there came down fire from heaven, and consumed him and his fifty. And again he sent unto him another captain of fifty with his fifty. And he answered and said unto him, "O man of God, thus hath the king said, 'Come down quickly.'" And Elijah answered and said unto them, "If I be a man of God, let fire come down from heaven, and consume thee and thy fifty." {386} And the fire of God came down from heaven, and consumed him and his fifty. And again he sent the captain of a third fifty with his fifty. And the third captain of fifty went up and came and fell on his knees before Elijah, and besought him, and said unto him, "O man of God, I pray thee, let my life, and the life of these fifty thy servants, be precious in thy sight. Behold, there came fire down from heaven, and consumed the two former captains of fifty with their fifties; but now let my life be precious in thy sight." And the angel of Jehovah said unto Elijah, "Go down with him: be not afraid of him." And he arose, and went down with him unto the king. And he said unto him, "Thus saith the Lord, 'Forasmuch as thou hast sent messengers to inquire of Baal-zebub, the god of Ekron, is it because there is no God in Israel to inquire of his word? therefore thou shalt not come down from the bed whither thou art gone up, but shalt surely die.'" So he died according to the word of Jehovah which Elijah had spoken. {387} JORAM. (Joram, or Jehoram as it is sometimes written, was another evil king of the race of Ahab. Frightened by the fate of his brother he began his reign by an attack upon idolatry. But the old wicked blood flamed out, and his reign was marked by many excesses and much wrong-doing. The account of other events of this reign not given here, and how the king, already sick from arrow wounds received in battle, was killed by an arrow from the strong bow of Jehu, will be found in the "Stories of Elijah and Elisha" in this volume. Joram was a fighting king, but he was not always successful. The battle in which he received his wounds previous to his death was an attempt to take Ramoth-gilead in company with Ahaziah of Judah, but the Syrian archers wounded him so severely that he was forced to retire. The story given below is of an attack made upon Mesha, "sheep-master" king of Moab, who, it seems, refused two years previously the tribute of wool which he had paid to Israel. Joram called the kings of Judah and Edom together, and the three made an expedition to punish the Moabites. The armies would have perished miserably had it not been for a miracle performed by Elisha. The expedition, while momentarily successful, ended in the retreat of the allies without having fully accomplished their purpose.) Now Jehoram the son of Ahab began to reign over Israel in Samaria in the eighteenth year of Jehoshaphat king of Judah, and reigned twelve years. And he did that which was evil in the sight of the Lord, but not like his father, and like his mother; for he put away the pillar of Baal that his father had made. Nevertheless he cleaved unto the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; he departed not therefrom. {388} Now Mesha king of Moab was a sheep-master; and he rendered unto the king of Israel the wool of a hundred thousand lambs, and of a hundred thousand rams. But it came to pass, when Ahab was dead, that the king of Moab rebelled against the king of Israel. And King Jehoram went out of Samaria at that time, and mustered all Israel. And he went and sent to Jehoshaphat the king of Judah, saying, "The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle?" And he said, "I will go up: I am as thou art, my people as thy people, my horses as thy horses." And he said, "Which way shall we go up?" And he answered, "The way of the wilderness of Edom." So the king of Israel went, and the king of Judah, and the king of Edom: and they made a circuit of seven days' journey: and there was no water for the host, nor for the beasts that followed them. And the king of Israel said, "Alas! for the Lord hath called these three kings together to deliver them into the hand of Moab." But Jehoshaphat said, "Is there not here a prophet of the Lord, that we may inquire of the Lord by him?" And one of the king of Israel's servants answered and said, "Elisha the son of Shaphat is here, who poured water on the hands of Elijah." And Jehoshaphat said, "The word of the Lord is with him." So the king of Israel and Jehoshaphat and the king of Edom went down to him. {389}{390} [Illustration] RUINS AT THE ANCIENT JERICHO. Used by special permission of the Detroit Photograph Company. The modern village of Jericho, near the ruins of ancient Jericho. With its mud walls and thatched roofs, it is one of the poorest and most miserable villages in all Palestine. [End illustration] {391} And Elisha said unto the king of Israel, "What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother." And the king of Israel said unto him, "Nay: for the Lord hath called these three kings together to deliver them into the hand of Moab." And Elisha said, "As the Lord of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would not look toward thee, nor see thee. But now bring me a minstrel." And it came to pass, when the minstrel played, that the hand of the Lord came upon him. And he said, "Thus saith the Lord, 'Make this valley full of trenches.' For thus saith the Lord, 'Ye shall not see wind, neither shall ye see rain, yet that valley shall be filled with water: and ye shall drink, both ye and your cattle and your beasts.' "And this is but a light thing in the sight of the Lord: he will also deliver the Moabites into your hand. And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all fountains of water, and mar every good piece of land with stones." And it came to pass in the morning, about the time of offering the oblation, that, behold, there came water by the way of Edom, and the country was filled with water. Now when all the Moabites heard that the kings were come up to fight against them, they gathered themselves together, all that were able to put on armor, and upward, {392} and stood on the border. And they rose up early in the morning, and the sun shone upon the water, and the Moabites saw the water over against them as red as blood: and they said, "This is blood; the kings are surely destroyed, and they have smitten each man his fellow: now therefore, Moab, to the spoil." And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: and they went forward into the land smiting the Moabites. And they beat down the cities; and on every good piece of land they cast every man his stone, and filled it; and they stopped all the fountains of water, and felled all the good trees: until in Kir-hareseth only they left the stones thereof; howbeit the slingers went about it, and smote it. And when the king of Moab saw that the battle was too sore for him, he took with him seven hundred men that drew sword, to break through unto the king of Edom: but they could not. Then he took his eldest son that should have reigned in his stead, and offered him for a burnt offering upon the wall. And there was great wrath against Israel: and they departed from him, and returned to their own land. {393}{394} [Illustration] THE PLAINS OF JERICHO. Now almost uninhabited, covered with wild growth. The mounds in the middle distance cover the ancient city. [End illustration] {395} JEHU. [Footnote: How Jehu, a captain in the army, came to the throne of Israel, is told in the "Stories of Elijah and Elisha" in this volume.] _How Jehu Destroyed the Children of Ahab and the Children of Ahaziah, and the Priests of Baal_. Now Ahab had seventy sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, even the elders, and unto them that brought up the sons of Ahab, saying, "And now as soon as this letter cometh to you, seeing your master's sons are with you, and there are with you chariots and horses, a fenced city also, and armor; look ye out the best and meetest of your master's sons, and set him on his father's throne, and fight for your master's house." But they were exceedingly afraid, and said, "Behold, the two kings stood not before him: how then shall we stand?" And he that was over the household, and he that was over the city, the elders also, and they that brought up the children, sent to Jehu, saying, "We are thy servants, and will do all that thou shalt bid us; we will not make any man king: do thou that which is good in thine eyes." Then he wrote a letter the second time to them, saying, "If ye be on my side, and if ye will hearken unto my voice, take ye the heads of the men your master's sons, and come to me to Jezreel by to-morrow this time." {396} Now the king's sons, being seventy persons, were with the great men of the city, which brought them up. And it came to pass, when the letter came to them, that they took the king's sons, and slew them, even seventy persons, and put their heads in baskets, and sent them unto him to Jezreel. And there came a messenger, and told him, saying, "They have brought the heads of the king's sons." And he said, "Lay ye them in two heaps at the entering in of the gate until the morning." And it came to pass in the morning, that he went out, and stood, and said to all the people, "Ye be righteous: behold, I conspired against my master, and slew him: but who smote all these? Know now that there shall fall unto the earth nothing of the word of the Lord, which the Lord spoke concerning the house of Ahab: for the Lord hath done that which he spoke by his servant Elijah." So Jehu smote all that remained of the house of Ahab in Jezreel, and all his great men, and his familiar friends, and his priests, until he left him none remaining. And he arose and departed, and went to Samaria. And as he was at the shearing house of the shepherds in the way, Jehu met with the brethren of Ahaziah king of Judah, and said, "Who are ye?" And they answered, "We are the brethren of Ahaziah: and we go down to salute the children of the king and the children of the queen." And he said, "Take them alive." And they took them alive, and slew them at the pit of the shearing house, even two and forty men; neither left he any of them. {397} And when he was departed thence, he came upon Jehonadab the son of Rechab coming to meet him: and he saluted him, and said to him, "Is thine heart right, as my heart is with thy heart?" And Jehonadab answered, "It is." "If it be, give me thine hand." And he gave him his hand; and he took him up to him into the chariot. And he said, "Come with me, and see my zeal for the Lord," So they made him ride in his chariot. And when he came to Samaria, he smote all that remained unto Ahab in Samaria, till he had destroyed him, according to the word of the Lord, which he spoke to Elijah. And Jehu gathered all the people together, and said unto them, "Ahab served Baal a little; but Jehu shall serve him much. Now therefore call unto me all the prophets of Baal, all his worshipers, and all his priests; let none be wanting: for I have a great sacrifice to do to Baal; whosoever shall be wanting, he shall not live." But Jehu did it in subtlety, to the intent that he might destroy the worshipers of Baal. And Jehu said, "Sanctify a solemn assembly for Baal." And they proclaimed it. And Jehu sent through all Israel: and all the worshipers of Baal came, so that there was not a man left that came not. And they came into the house of Baal; and the house of Baal was filled from one end to another. And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard {398} and to the captains, "Go in, and slay them; let none come forth." And they smote them with the edge of the sword; and the guard and the captains cast them out, and went to the city of the house of Baal. And they brought forth the pillars that were in the house of Baal, and burned them. And they broke down the pillar of Baal, and broke down the house of Baal, and defiled it, unto this day. Thus Jehu destroyed Baal out of Israel. Howbeit from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin, Jehu departed not from after them, to wit, the golden calves that were in Beth-el, and that were in Dan. And the Lord said unto Jehu, "Because thou hast done well in executing that which is right in mine eyes, and hast done unto the house of Ahab according to all that was in mine heart, thy sons of the fourth generation shall sit on the throne of Israel." But Jehu took no heed to walk in the law of the Lord, the God of Israel, with all his heart: he departed not from the sins of Jeroboam, wherewith he made Israel to sin. In those days the Lord began to cut Israel short: and Hazael smote them in all the coasts of Israel; from Jordan eastward, all the land of Gilead, the Gadites, and the Reubenites, and the Manassites, from Aroer, which is by the valley of Arnon, even Gilead and Bashan. And Jehu died: and they buried him in Samaria. And Jehoahaz his son reigned in his stead. And the time that Jehu reigned over Israel in Samaria was twenty and eight years. {399} JEHOAHAZ. (The kingdom of Israel was nearly blotted out by the raids of the Syrians during the weak reign of Jehoahaz.) In the three and twentieth year of Joash the son of Ahaziah, king of Judah, Jehoahaz the son of Jehu began to reign over Israel in Samaria, and reigned seventeen years. And he did that which was evil in the sight of the Lord, and followed the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin; he departed not therefrom. And the anger of the Lord was kindled against Israel, and he delivered them into the hand of Hazael king of Syria, and into the hand of Ben-hadad the son of Hazael, continually. And Jehoahaz besought the Lord, and the Lord hearkened unto him: for he saw the oppression of Israel, how that the king of Syria oppressed them. And the Lord gave Israel a saviour, so that they went out from under the hand of the Syrians: and the children of Israel dwelt in their tents, as beforetime. Nevertheless they departed not from the sins of the house of Jeroboam, wherewith he made Israel to sin, but walked therein: and there remained the Asherah also in Samaria. And there were left to Jehoahaz of the people only fifty horsemen, and ten chariots, and ten thousand footmen; for the king of Syria destroyed them, and made them like the dust in threshing. And Jehoahaz died; and they buried him in Samaria: and Joash his son reigned in his stead. {400} JOASH. (The oppression of the Syrians continued into the reign of Joash, but in the later days of the reign, Joash gained the ascendency over his foes in three great battles, according to the prophecy of Elisha when he was about to die, as is told in the "Stories of Elijah and Elisha" in another chapter of this volume.) And Hazael king of Syria oppressed Israel all the days of Jehoahaz. But the Lord was gracious unto them, and had compassion on them, and had respect unto them, because of his covenant with Abraham, Isaac, and Jacob, and would not destroy them, neither cast he them from his presence as yet. And Hazael king of Syria died; and Ben-hadad his son reigned in his stead. And Joash the son of Jehoahaz took again out of the hand of Ben-hadad the son of Hazael the cities which he had taken out of the hand of Jehoahaz his father by war. Three times did Joash smite him, and recovered the cities of Israel. {401} JEROBOAM II. (Jeroboam II. was an evil king, but as a soldier he was one of the greatest in the history of Israel. He extended the territory of the people in every direction. The country was prosperous in a commercial sense as it never had been before. The rich people lived in the most luxurious houses and spent their time in idleness and dissipation. But there was another side to the picture. The poor were terribly oppressed, and there was no such thing as justice. The people worshiped idols and indulged in all kinds of evil practices. We know most about the reign through the prophet Amos, who sternly denounced all this wickedness.) In the fifteenth year of Amaziah the son of Joash king of Judah Jeroboam the son of Joash king of Israel began to reign in Samaria, and reigned forty and one years. And he did that which was evil in the sight of the Lord: departing not from all the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. He restored the border of Israel from the entrance of Hamath unto the sea of the Arabah, according to the word of Jehovah, the God of Israel, which he spoke by his servant Jonah the son of Amittai, the prophet, who was of Gath-hepher. For the Lord saw the affliction of Israel, that it was very bitter; for there was none shut up nor left at large, neither was there any helper for Israel. And the Lord said not that he would blot out the name of Israel from under heaven; but he saved them by the hand of Jeroboam the son of Joash. {402} ZECHARIAH. (After the splendid but utterly corrupt reign of Jeroboam II., came a succession of little kings, ruling by virtue of the assassin's knife. The first was Zechariah. He reigned only six months before a conspirator, Shallum, slew him.) In the thirty and eighth year of Azariah king of Judah did Zechariah the son of Jeroboam reign over Israel in Samaria six months. And he did that which was evil in the sight of the Lord, as his fathers had done: he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. And Shallum the son of Jabish conspired against him, and smote him before the people, and slew him, and reigned in his stead. This was the word of the Lord which he spoke unto Jehu, saying, "Thy sons to the fourth generation shall sit upon the throne of Israel." And so it came to pass. {403} SHALLUM. (Shallum's reign was shorter still. He was on the throne only one month before the swift fate overtook him, and he fell before a successful rival, Menahem.) Shallum the son of Jabesh began to reign in the nine and thirtieth year of Uzziah king of Judah; and he reigned the space of a month in Samaria. And Menahem the son of Gadi went up from Tirzah, and came to Samaria, and smote Shallum the son of Jabesh in Samaria, and slew him, and reigned in his stead. {404} MENAHEM. (Although Menahem was able to wrest the crown away from Shallum, he did not prove to be much of a soldier. It was in his reign perhaps that the Assyrians first came into the territory of Israel, though they had been in Philistia before, while probably Ahab and certainly Jehu had paid tribute. Instead of resisting them, the king taxed his people heavily to pay the great tribute exacted by the Lords of the North.) In the nine and thirtieth year of Azariah king of Judah began Menahem the son of Gadi to reign over Israel, and reigned ten years in Samaria. And he did that which was evil in the sight of the Lord: he departed not all his days from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. There came against the land Tiglath-pileser the king of Assyria; and Menahem gave Tiglath-pileser a thousand talents of silver, that his hand might be with him to confirm the kingdom in his hand. And Menahem exacted the money of Israel, even of all the mighty men of wealth, of each man fifty shekels of silver, to give to the king of Assyria. So the king of Assyria turned back, and stayed not there in the land. And Menahem died; and Pekahiah his son reigned in his stead. {405}{406} [Illustration] DAMASCUS From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. "In the bazars of Damascus can be found all the color and richness of the East. In the long dusk tunnels, shot by solid shafts of life, all is beautiful--the old walnut wood, the brown tobacco bales, the carpets, the spotted brown scones in the bakers' shops, the tawny sweetmeats, the golden Hauran wheat, the piles of green melons, the tables of snow from Hermon, the armor and the rich saddlebags, the human dresses. But even the bazars of Damascus fail to exhaust the significance of the city. To gather more of this you must come out upon the three great roads which go forth from her--west, south, and east. The western travels by Galilee to the Levant and the Nile. The southern, which leaves the city by the 'Gates of God,' takes the pilgrims to Mecca. The eastern is the road to Bagdad, Egypt, Arabia, Persia,--the city of the khalifs lies in the midst of the three, and the Mediterranean is behind her."--_G. A. Smith_ [End illustration] {407} PEKAHIAH. (We come now to another series of dark and bloody reigns, before the sun of Israel set forever in blood. After Pekahiah had reigned for two years, Pekah, the captain of his body guard, overpowered him with a company of fifty soldiers, and succeeded to the throne.) In the fiftieth year of Uzziah king of Judah Pekahiah the son of Menahem began to reign over Israel in Samaria, and reigned two years. And he did that which was evil in the sight of the Lord: he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. And Pekah the son of Remaliah, his captain, conspired against him, and smote him in Samaria, in the castle of the king's house, with Argob and Arieh; and with him were fifty men of the Gileadites: and he slew him, and reigned in his stead. {408} PEKAH. (In Pekah's reign those irresistible invasions from the north continued. The only possible safety lay in a confederacy of all the southern states. In such a confederacy Israel and Syria and Philistia joined. Judah would not come in and the northern states tried to force her to do so. This attempt was successful in so far as the defeat of Judah was concerned, but the effort instead of uniting only weakened the two nations. The Assyrians overran the northern country, captured many important towns and took many captives. At last Pekah fell a victim to the assassin and Hoshea ruled over a broken and disorganized state.) In the two and fiftieth year of Uzziah king of Judah Pekah the son of Remaliah began to reign over Israel in Samaria, and reigned twenty years. And he did that which was evil in the sight of the Lord: he departed not from the sins of Jeroboam the son of Nebat, wherewith he made Israel to sin. In the days of Pekah king of Israel came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maacah, and Janoah, and Kedesh, and Hazor, and Gilead, and Galilee, all the land of Naphtali; and he carried them captive to Assyria. And Hoshea the son of Elah made a conspiracy against Pekah the son of Remaliah, and smote him, and slew him, and reigned in his stead. {409}{410} [Illustration] DAMASCUS--THE RIVER ABANA. From a picture in the possession of the Detroit Photograph Company and used by kind permission. Damascus is one of the oldest cities of the world. It is on the edge of the desert and is made possible by the river Abana, which "bursts full born from the heart of Lebanon, runs a course of ten miles in a narrow gorge, and from the mouth flings itself abroad in seven streams and after watering the greater part of the plain it dies a way in a large marsh. Damascus was easily conquered by Nineveh, Babylon, and Memphis--she probably preceded them and she has outlived them. She has been twice supplanted,--by Antioch, and she has seen Antioch decay; by Bagdad, and Bagdad is forgotten. She has been many times sacked and twice at least the effective classes of her population have been swept into captivity, but this has not broken the chain of her history."--_G. A. Smith_. [End illustration] {411} HOSHEA. (In spite of all the warnings of the prophets the people of Israel continued to disobey God and to do the things which were evil in his sight. The nation had its chance, and it threw that chance away. Then a terrible fate overtook it. A great wave of invasion came sweeping down from the North, and submerged the Northern kingdom. Samaria, the capital city, was destroyed, and the people were carried away by thousands into captivity.) In the twelfth year of Ahaz king of Judah began Hoshea the son of Elah to reign in Samaria over Israel, and reigned nine years. And he did that which was evil in the sight of the Lord, yet not as the kings of Israel that were before him. Against him came up Shalmaneser king of Assyria; and Hoshea became his servant, and brought him tribute. And the king of Assyria found conspiracy in Hoshea; for he had sent messengers to So king of Egypt, and offered no tribute to the king of Assyria, as he had done year by year: therefore the king of Assyria shut him up, and bound him in prison. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years. In the ninth year of Hoshea, the king of Assyria took Samaria, and carried Israel away unto Assyria, and placed them in the Assyrian cities. And it was so, because the children of Israel had sinned against the Lord their God, which brought them up out of the land of {412} Egypt from under the hand of Pharaoh king of Egypt, and had feared other gods, and walked in the statutes of the nations, whom the Lord cast out from before the children of Israel, and of the kings of Israel, which they made. And the children of Israel did secretly things that were not right against the Lord their God, and they built them high places in all their cities. And they set them up pillars and sacred symbols upon every high hill, and under every green tree: and there they burnt incense in all the high places, as did the nations whom the Lord carried away before them; and wrought wicked things to provoke the Lord to anger: and they served idols, whereof the Lord had said unto them, "Ye shall not do this thing." Yet the Lord testified unto Israel, and unto Judah, by every prophet, and by every seer, saying, "Turn ye from your evil ways, and keep my commandments and my statutes, according to all the law which I commanded your fathers, and which I sent to you by my servants the prophets." Notwithstanding they would not hear, but hardened their hearts, like to the hearts of their fathers, who believed not in the Lord their God. And they rejected his statutes, and his covenant that he made with their fathers, and his testimonies which he testified unto them; and they followed vanity, and became vain, and went after the nations that were round about them, concerning whom the Lord had charged them that they should not do like them. And they forsook all the commandments of the Lord their God, and made them molten images, even two calves, and worshiped all the host of heaven, and served Baal. And they {413} burned their sons and their daughters as sacrifice, and used divination and enchantments, and sold themselves to do that which was evil in the sight of the Lord, to provoke him to anger. Therefore the Lord was very angry with Israel, and removed them out of his sight: there was none left but the tribe of Judah only. Also Judah kept not the commandments of the Lord their God, but walked in the statutes of Israel which they made. And the Lord rejected all the people of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight. For he rent Israel from the house of David; and they made Jeroboam the son of Nebat king: and Jeroboam drove Israel from following the Lord, and made them sin a great sin. And the children of Israel walked in all the sins of Jeroboam which he did; they departed not from them; until the Lord removed Israel out of his sight, as he spoke by all his servants the prophets. So Israel was carried away out of their own land to Assyria, unto this day. {414} {415} TALES OF THE MACCABEES {416} {417} TALES OF THE MACCABEES PERSONS OF THE STORY. _Mattathias, a Jewish priest_. _Sons of Mattathias_. _John_, _Simon_, _Judas_, _Eleazar_, _Jonathan_, _Alexander the Great_. _Antiochus, king of Syria_. _Syrian generals under Antiochus_. _Apollonius_, _Seron_, _Ptolemy_, _Nicanor_, _Gorgias_, _Lysias, regent of Syria_. _Philip, pretender to Syrian crown_. _Demetrius I., king of Syria_. _Syrian generals under Demetrius_. _Bacchides_, _Nicanor_, _Alexander Bolas, A general who contested with Demetrius for the Syrian crown_. _Demetrius II., king of Syria_. _Antiochus, son of Bolas, pretender to the crown_. _Tryphon, a general who supported Antiochus, and who afterward became king_. _Antiochus VII., brother of Demetrius II., who defeated Tryphon_. _Ptolemy, king of Egypt_. PLACE OF THE STORY. The action moves over nearly the whole of Palestine. Some of the places mentioned are Modin, home of the Maccabees, Jerusalem, Beth-Horon, Bethsura, Jaffa, Kedesh, Gazara. {418} THE MACCABEES. _The Story of a Village Priest and His Five Sons Who Made a Gallant Struggle for Liberty_. (Palestine was one of the countries overrun and conquered by Alexander the Great. One of his successors, Antiochus IV., attempted to force Greek customs and worship upon the people. Many Jews yielded, but some resisted. Because of this resistance the foreign soldiery massacred many of the people, including helpless women and children. Jerusalem was destroyed, and the altars of the Lord broken down and polluted. Then, as in the brave days of old, arose a deliverer. A priest named Mattathias lived with his five stalwart sons in the little village of Modin. They slew the king's officer who attempted to impose foreign religious rites upon the villagers, and, fleeing to the mountains, set up the standard of revolt. The greatest of the sons of the priest was called Maccabaeus, "the Hammer," because he smote his enemies so fiercely. From this, his family and his followers came to be called "Maccabees." These great warriors won many battles against great odds, and set the nation free. There is no more heroic story in all the history of Israel than theirs. The story is told in the "Books of the Maccabees," which are contained in what is called the "Apocrypha.") [Footnote: Apocrypha--See note at the end of the volume.] {419} I. _How Alexander the Great, After He Had Conquered the World, Died, and How the Evil Antiochus Reigned in His Stead in Palestine_. And it came to pass, after Alexander the Macedonian, the son of Philip, came and smote Darius king of the Persians and Medes, and reigned in his stead, that he fought many battles, and won many strongholds, and slew the kings of the earth, and went through to the ends of the earth, and took spoils of a multitude of nations. And the earth was quiet before him, and he was exalted, and his heart was lifted up, and he gathered together an exceeding strong host, and ruled over countries and nations and principalities, and they became tributary unto him. And after these things he fell sick, and perceived that he should die. And he called his generals, and he divided unto them his kingdom, while he was yet alive. And Alexander reigned twelve years, and he died. And his generals bore rule, each one in his place. And they all put crowns upon themselves after he was dead, and so did their sons after them many years: and they multiplied evils in the earth. In those days came there forth out of Israel transgressors of the law, and persuaded many, saying, "Let us go and make a covenant with the Gentiles that are round about us; for since we were parted from them many evils have befallen us." And the saying was good in their eyes. And certain of the people were eager in this matter and went to the king, and he gave them license to do after the ordinances {420} of the Gentiles. And they forsook the holy covenant, and joined themselves to the Gentiles, and sold themselves to do evil. II. _How Antiochus, After He Had Conquered Egypt, Returned to Bring Woeful Persecution Upon the Jews_. And a wicked ruler arose, Antiochus Epiphanes, son of Antiochus the king, who had been a hostage at Rome, and he reigned in the hundred and thirty and seventh year of the kingdom of the Greeks. And the kingdom was well ordered in the sight of Antiochus, and he thought to reign over Egypt, that he might reign over the two kingdoms. And he entered into Egypt with a great multitude, with chariots, and with elephants, and with horsemen, and with a great navy; and he made war against Ptolemy king of Egypt; and Ptolemy was put to shame before him, and fled; and many fell wounded to death. And they got possession of the strong cities in the land of Egypt; and he took the spoils of Egypt. And Antiochus, after he had smitten Egypt, returned in the hundred and forty and third year, and went up against Israel and Jerusalem with a great multitude, and entered presumptuously into the sanctuary, and took the golden altar, and the candlestick, and all that pertained thereto, and the table of the showbread, and the cups, and the bowls, and the golden censers, and the veil, and the crowns, and the golden ornaments which were before the temple, and he pulled them all off. And he took {421} the silver and the gold and the precious vessels; and he took the hidden treasures which he found. And when he had taken all, he went away into his own land, having made a great massacre. And after two full years the king sent a chief collector of tribute unto the cities of Judah, and he came unto Jerusalem with a great multitude. And he spoke peaceable words unto them, but all was deceit: for when they believed him he fell upon the city suddenly, and smote it very sore, and destroyed much people out of Israel. And he took the spoils of the city, and set it on fire, and pulled down the houses thereof and the walls thereof on every side. And they led captive the women and the children, and the cattle they took in possession. And they builded the city of David with a great and strong wall, with strong towers, and it became unto them a citadel. And they put there a garrison of cruel soldiers, transgressors of the law, and they strengthened themselves therein. And they stored up arms and provisions, and gathering together the spoils of Jerusalem, they laid them up there. And they shed innocent blood on every side of the sanctuary, and defiled the sanctuary. And the inhabitants of Jerusalem fled because of them; and she became a habitation of strangers, and she became strange to them that were born in her, and her children forsook her. Her sanctuary was laid waste like a wilderness, her feasts were turned into mourning, her Sabbaths into reproach, her honor into contempt. According to her glory, so was her dishonor multiplied, and her high estate was turned into mourning. {422} And King Antiochus wrote to his whole kingdom, that all should be one people, and that each should forsake his own laws. And all the nations agreed according to the word of the king; and many of Israel consented to his worship, and sacrificed to the idols and profaned the Sabbath. And the king sent letters by messengers unto Jerusalem and the cities of Judah, that they should follow laws strange to the land, and should forbid whole burnt offerings and sacrifice and drink offerings in the sanctuary; and should profane the Sabbaths and feasts, and pollute the sanctuary and them that were holy; that they should build altars, and temples, and shrines for idols, and should sacrifice swine's flesh and unclean beasts. And whosoever shall not do according to the word of the king, he shall die. According to all these words wrote he to his whole kingdom; and he appointed overseers over all the people, and he commanded the cities of Judah to sacrifice, city by city. And from the people were gathered together unto them many, everyone that had forsaken the law; and they did evil things in the land; and they made the Israelites to hide themselves in every place of refuge which they had. III. _How Mattathias the Priest and His Five Sons Rebelled Against the Authority of the King, and Fled to the Mountains_. In those days rose up Mattathias the son of John, the son of Simeon, a priest from Jerusalem; and he dwelt at Modin. And he had five sons, John, who was surnamed {423} Gaddis; Simon, who was called Thassi; Judas, who was called Maccabaeus; Eleazar, who was called Avaran; Jonathan, who was called Apphus. And he saw the blasphemies that were committed in Judah and in Jerusalem, and he said,-- "Woe is me! wherefore was I born to see the destruction of my people, and the destruction of the holy city, and to dwell there, when it was given into the hand of the enemy, the sanctuary into the hand of aliens? Her temple is become as a man without glory: her vessels of glory are carried away into captivity, her infants are slain in her streets, her young men with the sword of the enemy. What nation hath not inherited her palaces, and gotten possession of her spoils? her adorning is all taken away; instead of a free woman she is become a bond woman: and, behold, our holy things and our beauty and our glory are laid waste, and the Gentiles have profaned them. Wherefore should we live any longer?" And Mattathias and his sons rent their clothes, and put on sackcloth, and mourned exceedingly. And the king's officers, that were enforcing the evil laws, came into the city Modin to sacrifice. And many of Israel came unto them, and Mattathias and his sons were gathered together. And the king's officers answered and spoke to Mattathias, saying, "Thou art a ruler and an honorable and great man in this city, and strengthened with sons and brethren: now therefore come thou first and do the commandment of the king, as all the nations have done, and the men of Judah, and they that remain in {424} Jerusalem: and thou and thy house shall be in the number of the king's Friends, and thou and thy sons shall be honored with silver and gold and many gifts." And Mattathias answered and said with a loud voice, "If all the nations that are under the king's dominion hearken unto him, to fall away each one from the worship of his fathers, and have made choice to follow his commandments, yet will I and my sons and my brethren walk in the covenant of our fathers. Heaven forbid that we should forsake the law and the ordinances. We will not hearken to the king's words, to go aside from our worship, on the right hand, or on the left." And when he had ceased speaking these words, there came a Jew in the sight of all to sacrifice on the altar which was at Modin, according to the king's commandment. And Mattathias saw it, and his zeal was kindled, and he was hot with indignation, and ran, and slew him upon the altar. And the king's officer, who compelled men to sacrifice, he killed at that time, and pulled down the altar. And Mattathias cried out in the city with a loud voice, saying, "Whosoever is zealous for the law, and maintaineth the covenant, let him come forth after me." And he and his sons fled into the mountains, and forsook all that they had in the city. {425} IV. _How a Thousand Jews Were Slaughtered Because They Would Not Fight on the Sabbath Day_. Then many that sought after justice and judgment, went out into the wilderness, to dwell there, they, and their sons, and their wives, and their cattle; because evils were multiplied upon them. And it was told the king's officers, and the forces that were in Jerusalem, the city of David, that certain men, who had broken the king's commandment, were gone out into the secret places in the wilderness; and many pursued after them, and having overtaken them, they encamped against them, and set the battle in array against them on the Sabbath day. And they said unto them, "Come forth, and do according to the word of the king, and ye shall live." And they said, "We will not come forth, neither will we do the word of the king, to profane the Sabbath day." And they hasted to give them battle. And they answered them not, neither cast they a stone at them, nor stopped up the secret places, saying, "Let us all die in our innocency: heaven and earth witness over us, that ye put us to death without trial." And they rose up against them in battle on the Sabbath, and they died, they and their wives and their children, and their cattle, to the number of a thousand souls. {426} V. _How Mattathias Died, and Bequeathed the Task of Freeing Israel to His Sons_. And Mattathias and his friends knew it, and they mourned over them exceedingly. And one said to another, "If we all do as our brethren have done, and fight not against the Gentiles for our lives and our ordinances, they will now quickly destroy us from off the earth." And they took counsel on that day, saying, "Whosoever shall come against us to battle on the Sabbath day, let us fight against him, and we shall in no wise all die, as our brethren died in the secret places." Then were gathered together unto them a company of mighty men of Israel, every one that offered himself willingly for the law. And all they that fled from the evils were added to them, and became a stay unto them. And they mustered a host, and smote sinners in their anger, and lawless men in their wrath: and the rest fled to the Gentiles for safety. And Mattathias and his friends went round about, and pulled down the altars. And they pursued after the sons of pride, and the work prospered in their hand. And they rescued the law out of the hand of the Gentiles, and out of the hand of the kings, neither suffered they the sinner to triumph. And the days of Mattathias drew near that he should die, and he said unto his sons,-- "Now have pride and rebuke gotten strength, and a season of overthrow, and wrath of indignation. And now, my children, be ye zealous for the law, and give your lives {427} for the covenant of your fathers. And call to remembrance the deeds of our fathers, which they did in their generations; and receive great glory and an everlasting name. Was not Abraham found faithful in temptation, and it was reckoned unto him for righteousness? Joseph in the time of his distress kept the commandment, and became lord of Egypt. Phinehas our father, because he was zealous exceedingly, obtained the covenant of an everlasting priesthood. Joshua for fulfilling the word became a judge in Israel. Caleb for bearing witness among the people obtained a heritage in the land. David for being merciful inherited the throne of a kingdom for ever and ever. Elijah, because he was exceeding zealous for the law, was taken up into heaven. Hananiah, Azariah, Mishael, believed, and were saved out of the flame. Daniel for his innocency was delivered from the mouth of lions. And thus consider ye from generation to generation, that none that put their trust in him shall want for strength. And be not afraid of the words of a sinful man; for his glory shall come to naught. To-day he shall be lifted up, and to-morrow he shall not be found, because he is returned unto his dust, and his thought is perished. And ye, my children, be strong, and show yourselves men in behalf of the law; for therein shall ye obtain glory. And, behold, Simon your brother, I know that he is a man of counsel; give ear unto him alway: he shall be a father unto you. And Judas Maccabaeus, he hath been strong and mighty from his youth: he shall be your captain, and shall fight the battle of the people. And take ye unto you all the doers of {428} the law, and avenge the wrong of your people. Render a recompense to the Gentiles, and take heed to the commandments of the law." And he blessed them, and was gathered to his fathers. And he died in the hundred and forty and sixth year, and his sons buried him in the sepulchers of his fathers at Modin, and all Israel made great lamentation for him. VI. _How "Judas the Hammer" Took Command of the Forces of Israel_. And his son Judas, who was called Maccabaeus, rose up in his stead. And all his brethren helped him, and so did all they that held with his father, and they fought with gladness the battle of Israel. And he got his people great glory, and put on a breastplate as a giant, and girt his warlike harness about him, and set battles in array, protecting the army with his sword. And he was like a lion in his deeds, and as a lion's whelp roaring for prey. And he pursued the lawless, seeking them out, and he burnt up those that troubled his people. And the lawless shrunk for fear of him, and all the workers of lawlessness were sore troubled, and salvation prospered in his hand. And he angered many kings, and made Jacob glad with his acts, and his memorial is blessed for ever. And he went about among the cities of Judah, and destroyed the ungodly out of the land, and turned away wrath from Israel: and he was renowned unto the utmost part of the earth, and he gathered together such as were ready to perish. {429}{430} [Illustration] RUINS OF AN ANCIENT CITY. This picture shows one of the ruined cities near the coast, important during the period of the Maccabees, and later in the time of the Crusaders. [End illustration] {431} VII. _How Judas Won His Sword from the Foe_. And Apollonius gathered the Gentiles together, and a great host from Samaria, to fight against Israel. And Judas perceived it, and he went forth to meet him, and smote him, and slew him: and many fell wounded to death, and the rest fled. And they took their spoils, and Judas took the sword of Apollonius, and therewith he fought all his days. VIII. _How Judas, with a Small Force, Overcame the Syrians at Beth-horon_. And Seron, the commander of the host of Syria, heard that Judas had gathered a host of faithful men with him, and of such as went out to war; and he said, "I will make myself a name and get me glory in the kingdom; and I will fight against Judas and them that are with him, that set at naught the word of the king." And there went up with him also a mighty army of the ungodly to help him, to take vengeance on the children of Israel. And he came near to the pass of Beth-horan, and Judas went forth to meet him with a small company. But when they saw the army coming to meet them, they said unto Judas, "What? shall we be able, being a small company, to fight against so great and strong a multitude? and we for our part are faint, having tasted no food this day." {432} And Judas said, "It is an easy thing for many to be shut up in the hands of a few; and with heaven it is all one, to save by many or by few: for victory in battle standeth not in the multitude of a host; but strength is from heaven. They come unto us in fullness of insolence and lawlessness, to destroy us and our wives and our children, for to spoil us: but we fight for our lives and our laws. And he himself will discomfit them before our face: but as for you, be ye not afraid of them." Now when he had left off speaking, he leaped suddenly upon them, and Seron and his army were discomfited before him. And they pursued them in the pass of Beth-horon unto the plain, and there fell of them about eight hundred men; but the rest fled into the land of the Philistines. And the fear of Judas and his brethren, and the dread of them, began to fall upon the nations round about them: and his name came even unto the king, and every nation told of the battles of Judas. IX. _How Judas Deceived the Enemy by a Night March, How He Fell Upon the Syrian Camp, and Scattered the Syrian Army, Winning Great Glory and Gaining Much Spoil_. And after this Judas appointed leaders of the people, captains of thousands, and captains of hundreds, and captains of fifties, and captains of tens. And the army removed, and encamped upon the south side of Emmaus. {433} And Judas said, "Gird yourselves, and be valiant men, and be in readiness against the morning, that ye may fight with these Gentiles, that are assembled together against us to destroy us, and our holy place: for it is better for us to die in battle, than to look upon the evils of our nation and the holy place. Nevertheless, as may be the will in heaven, so shall he do." And Gorgias took five thousand footmen, and a thousand chosen horse, and the army marched by night, that it might fall upon the army of the Jews and smite them suddenly: and the men of the citadel were his guides. And Judas heard thereof, and he also marched by night, he and the valiant men, that he might smite the king's host which was at Emmaus, while as yet the forces were dispersed from the camp. And Gorgias came into the camp of Judas by night, and found no man; and he sought them in the mountains; for he said, "These men flee from us." And as soon as it was day, Judas appeared in the plain with three thousand men: howbeit they had neither suitable armor nor swords. And they saw the camp of the Gentiles strong and fortified, and horsemen compassing it round about; and these were expert in war. And Judas said to the men that were with him, "Fear ye not their multitude, neither be ye afraid of their onset. Remember how our fathers were saved in the Red Sea, when Pharaoh pursued them with a host. And now let us cry unto heaven, if he will pity us, and will remember the covenant of our fathers, and destroy this army before us to-day: and all the Gentiles shall know that there is one who redeemeth and saveth Israel." {434} And the strangers lifted up their eyes, and saw them coming over against them: and they went out of the camp to battle. And they that were with Judas sounded their trumpets, and joined battle, and the Gentiles were discomfited, and fled into the plain. But all the hindmost fell by the sword: and they pursued them a long distance, and there fell of them about three thousand men. And Judas and his host returned from pursuing after them, and he said unto the people, "Be not greedy of the spoils, inasmuch as there is a battle before us; and Gorgias and his host are nigh unto us in the mountain. But stand ye now against our enemies, and fight against them, and afterwards take the spoils with boldness." While Judas was yet speaking, there appeared a part of them looking out from the mountain: and they saw that their host had been put to flight, and that the Jews were burning the camp; for the smoke that was seen declared what was done. But when they perceived these things, they were sore afraid; and perceiving also the army of Judas in the plain ready for battle, they fled all of them into the land of the Philistines. And Judas returned to spoil the camp, and they got much gold, and silver, and blue, and sea purple, and great riches. And they returned home, and sang a song of thanksgiving, and gave praise unto heaven; because his mercy is good, because his mercy endureth forever. And Israel had a great deliverance that day. {435}{436} [Illustration] SIDON, ON THE ROAD FROM TYRE. From a photograph taken by Dr. W. J. Moulton, and used by his kind permission. [End illustration] {437} X. _How Judas Defeated Another Great Army of the Syrians_. But the strangers, as many as had escaped, came and told Lysias all the things that had happened: but when he heard thereof, he was confounded and discouraged. And in the next year he gathered together threescore thousand chosen footmen, and five thousand horse, that he might subdue them. And they came into Idumaea, and encamped at Bethsura; and Judas met them with ten thousand men. And he saw that the army was strong, and he prayed and said,-- "Blessed art thou, O Saviour of Israel, who didst quell the onset of the mighty man by the hand of thy servant David, and didst deliver the army of the Philistines into the hands of Jonathan the son of Saul, and of his armor-bearer: shut up this army in the hand of thy people Israel, and let them be ashamed for their host and their horsemen: give them faintness of heart, and cause the boldness of their strength to melt away, and let them quake at their destruction: cast them down with the sword of them that love thee, and let all that know thy name praise thee with thanksgiving." And they joined battle; and there fell of the army of Lysias about five thousand men, and they fell down over against them. But when Lysias saw that his array was put to flight, and the boldness that had come upon them that were with Judas, and how they were ready either to live or to die nobly, he removed to Antioch, and gathered together hired soldiers, that he might come again into Judaea with even a greater company. {438} XI. _How the Temple Was Purified_. But Judas and his brethren said, "Behold, our enemies are discomfited: let us go up to cleanse the holy place, and to dedicate it afresh." And all the army was gathered together, and they went up unto Mount Sion. And they saw the sanctuary laid desolate, and the altar profaned, and the gates burned, and shrubs growing in the courts as in a forest or as on one of the mountains, and the priests' chambers pulled down; and they rent their clothes, and made great lamentation, and put ashes upon their heads, and fell on their faces to the ground, and blew with the solemn trumpets, and cried toward heaven. Then Judas appointed certain men to fight against those that were in the citadel, until he should have cleansed the holy place. And he chose blameless priests, such as had pleasure in the law: and they cleansed the holy place, and bore out the stones of defilement into an unclean place. And they took counsel concerning the altar of burnt offerings, which had been profaned, what they should do with it: and there came into their mind a good counsel, that they should pull it down, lest it should be a reproach to them, because the Gentiles had defiled it: and they pulled down the altar, and laid up the stones in a convenient place near the temple, until there should come a prophet to show what should be done with them. And they took whole stones according to the law, and built a new altar after the {439} fashion of the former; and they built the holy place, and the inner parts of the house; and they hallowed the courts. And they made the holy vessels new, and they brought the candlestick, and the altar of burnt offerings and of incense, and the table, into the temple. And they burned incense upon the altar, and they lighted the lamps that were upon the candlestick, and they gave light in the temple. And they set loaves upon the table, and spread out the veils, and finished all the works which they made. XII. _How the King Himself, with an Army of 100,000 Men and a Herd of Thirty-two Fighting Elephants Came Against Judas, and How an Indecisive Battle Was Fought. How Eleazar Did a Brave Deed and Died in the Doing of It_. And when the king heard this, he was angry, and gathered together all his Friends, even the generals of his host, and the captains of the horse. And there came unto him from other kingdoms, and from isles of the sea, bands of hired soldiers. And the number of his forces was a hundred thousand footmen, and twenty thousand horsemen, and two and thirty elephants trained for war. And they went through Idumaea, and encamped against Bethsura, and fought against it many days, and made engines of war; and they of Bethsura came out, and burned them with fire, and fought valiantly. And Judas removed from the citadel, and encamped at Bethzacharias, over against the king's camp. And the {440} king rose early in the morning, and removed his army at full speed along the road to Bethzacharias, and his forces made them ready to battle, and sounded the trumpets. And they showed the elephants the blood of grapes and mulberries, that they might prepare them for the battle. And they divided the beasts among the phalanxes, and they set by each elephant a thousand men armed with coats of mail, and helmets of brass on their heads; and for each elephant were appointed five hundred chosen horsemen. These were ready beforehand, wheresoever the elephant was; and whithersoever the elephant went, they went with him; they departed not from him. And towers of wood were upon them, strong and covered, one upon each elephant, girt fast upon him with cunning contrivances; and upon each elephant were two and thirty valiant men that fought upon them, beside his driver (and the rest of the horsemen he set on this side and that side at the two parts of the army), striking terror into the enemy, and protected by the phalanxes. Now when the sun shone upon the shields of gold and brass, the mountains shone therewith, and blazed like torches of fire. And a part of the king's army was spread upon the high mountains, and some on the low ground, and they went on firmly and in order. And all that heard the noise of their multitude, and the marching of the multitude, and the rattling of the arms, trembled: for the army was exceeding great and strong. {441}{442} [Illustration] RUINS OF THE CASTLE AT SIDON. From a photograph taken by Dr. W. J. Moulton, and used by his kind permission. The famous city on the coast which held, with its great rival, Tyre, the commercial supremacy of the East. It was the scene of innumerable battles and sieges. [End illustration] {443} And Judas and his army drew near for battle, and there fell of the king's army six hundred men. And Eleazar, who was called Avaran, saw one of the elephants armed with royal breastplates, and he was higher than all the elephants, and the king seemed to be upon him; and he determined to deliver his people, and to get him an everlasting name; and he ran upon him courageously into the midst of the phalanx, and slew on the right hand and on the left, and they parted asunder from him on this side and on that. And he crept under the elephant, and thrust him from beneath, and slew him; and the elephant fell to the earth upon him, and he died there. And they saw the strength of the kingdom, and the fierce onset of the hosts, and they retreated. XIII. _How Judas Defeated Nicanor and Cut Off His Head_. And the king sent Nicanor, one of his honorable princes, a man that hated Israel and was their enemy, and commanded him to destroy the people. And Nicanor came to Jerusalem with a great host; and he sent unto Judas and his brethren deceitfully with words of peace, saying, "Let there be no battle between me and you; I will come with a few men, that I may see your faces in peace." And he came to Judas, and they saluted one another peaceably. And the enemies were ready to take away Judas by violence. And the thing was known to Judas, that he came unto him with deceit, and he was sore afraid of him, and would see his face no more. And Nicanor knew that his counsel was discovered; and he went out {444} to meet Judas in battle, and there fell of Nicanor's side about five hundred men, and they fled into the city of David. And after these things Nicanor went up to Mount Sion: and there came some of the priests out of the sanctuary, and some of the elders of the people, to salute him peaceably, and to show him the whole burnt sacrifice that was being offered for the king. And he mocked them, and laughed at them, and entreated them shamefully, and spoke haughtily, and swore in a rage, saying, "Unless Judas and his army be now delivered into my hands, it shall be that, if I come again in peace, I will burn up this house": and he went out in a great rage. And the priests entered in, and stood before the altar and the temple; and they wept, and said, "Thou didst choose this house to be called by thy name, to be a house of prayer and supplication for thy people: take vengeance on this man and his army, and let them fall by the sword: remember their blasphemies, and suffer them not to live any longer." And Nicanor went forth from Jerusalem, and encamped in Beth-horon, and there joined him the host of Syria. And Judas encamped with three thousand men: and Judas prayed and said, "When they that came from the king blasphemed, thine angel went out, and smote among them a hundred and fourscore and five thousand. Even so discomfit thou this army before us to-day, and let all the rest know that he hath spoken wickedly against thy sanctuary, and judge thou him according to his wickedness." And on the thirteenth day of the month Adar the armies {445} joined battle: and Nicanor's army was discomfited, and he himself was the first to fall in the battle. Now when his army saw that Nicanor was fallen, they cast away their arms, and fled. And the Jews pursued after them a day's journey, and they sounded an alarm after them with the solemn trumpets. And they came forth out of all the villages of Judaea round about, and hemmed them in on every side, so that they all fell by the sword, and there was not one of them left. And they took the spoils, and the booty, and they smote off Nicanor's head, and his right hand, which he stretched out so haughtily, and brought them, and hanged them up beside Jerusalem. And the people were exceeding glad, and they kept that day as a day of great gladness. And they ordained to keep this day year by year, the thirteenth day of Adar. And the land of Judah had rest a little while. XIV. _How Judas Made a Treaty with Rome_. And Judas heard of the fame of the Romans, that they are valiant men, and have pleasure in all that join themselves unto them, and make a league with all such as come unto them. And they told him of their wars and exploits which they do among the Gauls, and how that they conquered them, and brought them under tribute; and what things they did in the land of Spain, that they might become masters of the mines of silver and gold which were {446} there; and how by their policy and persistence they conquered all the place (and the place was exceeding far from them), and the kings that came against them from the uttermost part of the earth, until they had discomfited them, and smitten them very sore; and how the rest give them tribute year by year: Antiochus also, the great king of Asia, who came against them to battle, having a hundred and twenty elephants, with horse, and chariots, and an exceeding great host, and he was discomfited by them, and they took him alive, and appointed that both he and such as reigned after him should give them a great tribute, and should give hostages, and the country of India, and Media, and Lydia, and of the goodliest of their countries; and they took them from him, and gave them to King Eumenes: and how they of Greece took counsel to come and destroy them; and the thing was known to them, and they sent against them a captain, and fought against them, and many of them fell down wounded to death, and they made captive their wives and their children, and spoiled them, and conquered their land, and pulled down their strongholds, and spoiled them, and brought them into bondage unto this day: and the rest of the kingdoms and of the isles, as many as rose up against them at any time, they destroyed and made them to be their servants; but with their friends and such as relied upon them they kept peace; and they conquered the kingdoms that were near and those that were far off, and all that heard of their fame were afraid of them: moreover, whomsoever they will to succor and to make kings, these {447} do they make kings; and whomsoever they will, do they depose; and they are exalted exceedingly: and for all this none of them did ever put on a crown, neither did they clothe themselves with purple, to be magnified thereby: and how they had made for themselves a senate house, and day by day three hundred and twenty men sat in council, consulting alway for the people, to the end they might be well ordered: and how they commit their government to one man year by year, that he should rule over them, and be lord over all their country, and all are obedient to that one, and there is neither envy nor emulation among them. And Judas chose Eupolemus the son of John, and Jason, and sent them to Rome, to make a league of peace and confederacy with them, and that they should take the yoke from them; for they saw that the kingdom of the Syrians did keep Israel in bondage. And they went to Rome (and the way was exceeding long), and they entered into the senate house, and said, "Judas, who is also called Maccabaeus, and his brethren, and the people of the Jews, have sent us unto you, to make a confederacy and peace with you, and that we might be registered your confederates and friends." And the thing was well-pleasing in their sight. And this is the copy of the writing which they wrote back again on tables of brass, and sent to Jerusalem, that it might be with them there for a memorial of peace and confederacy:-- Good success be to the Romans, and to the nation of the Jews, by sea and by land for ever: the sword also and the {448} enemy be far from them. But if war arise for Rome first, or any of their confederates in all their dominion, the nation of the Jews shall help them as confederates, as the occasion shall prescribe to them, with all their heart: and unto them that make war upon them they shall not give, neither supply, food, arms, money, or ships, as it hath seemed good unto Rome, and they shall keep their ordinances without taking anything therefor. In the same manner moreover if war come first upon the nation of the Jews, the Romans shall help them as confederates with all their soul, as the occasion shall prescribe to them: and to them that are confederates with their foes there shall not be given food, arms, money, or ships, as it hath seemed good unto Rome; and they shall keep these ordinances, and that without deceit. According to these words have the Romans made a covenant thus with the people of the Jews. But if hereafter the one party and the other shall take counsel to add or diminish anything, they shall do it at their pleasure, and whatsoever they shall add or take away shall be established. XV. _How Judas, Fighting Desperately Against Fearful Odds, Died Upon the Field of Battle_. And Demetrius, the king who succeeded Antiochus, heard that Nicanor was fallen with his forces in battle, and he sent Bacchides and Alcimus again into the land of Judah a second time, and the right wing of his army with them: and they went by the way that leadeth to Gilgal, and encamped against Mesaloth, which is in Arbela, and {449} got possession of it, and destroyed much people. And the first month of the hundred and fifty and second year they encamped against Jerusalem: and they removed, and went to Berea, with twenty thousand footmen and two thousand horse. And Judas was encamped at Elasa, and three thousand chosen men with him: and they saw the multitude of the forces, that they were many, and they feared exceedingly: and many slipped away out of the army; there were not left of them more than eight hundred men. And Judas saw that his army slipped away, and that the battle pressed upon him, and he was sore troubled in heart, for he had no time to gather them together, and he became discouraged. And he said to them that were left, "Let us arise and go up against our adversaries, if peradventure we may be able to fight with them." And they would have dissuaded him, saying, "We shall in no wise be able: but let us rather save our lives now: let us return again, we and our brethren, and fight against them: but we are few." And Judas said, "Let it not be so that I should do this thing, to flee from them: and if our time is come, let us die manfully for our brethren's sake, and not stain our honor." And the host removed from the camp, and stood to encounter them, and the horse was parted into two companies, and the slingers and the archers went before the host, and all the mighty men that fought in the front of the battle. But Bacchides was in the right wing; and the phalanx drew near on the two parts, and they blew with their {450} trumpets. And the men of Judas' side, even they sounded with their trumpets, and the earth shook with the shout of the armies, and the battle was joined, and continued from morning until evening. And Judas saw that Bacchides and the strength of his army were on the right side, and there went with him all that were brave in heart, and the right wing was discomfited by them, and he pursued after them unto the mount Azotus. And they that were on the left wing saw that the right wing was discomfited, and they turned and followed upon the footsteps of Judas and of those that were with him: and the battle waxed sore, and many on both sides fell wounded to death. And Judas fell, and the rest fled. And Jonathan and Simon took Judas their brother, and buried him in the sepulcher of his fathers at Modin. And they bewailed him, and all Israel made great lamentation for him, and mourned many days, and said, "How is the mighty fallen, the saviour of Israel!" (Judas' last battle, in which, with only 800 men, he almost overcame 22,000, has been called the "Thermopylae of the Jews." The following is an estimate of the character and services of this great leader:-- "In the long roll of Israelitish worthies we meet with no more striking personality than that of Judas Maccabaeus. His piety was manifest to all; his motives were pure and unselfish; he fought for God's glory and his country's good. His unselfish devotion was equaled by his military genius. For seven years, with an enthusiasm that never flagged, he led the Jews to victory, and died only when the noblest heroism could not conquer.") {451} XVI. _How Jonathan Became Leader in Place of Judas_. And it came to pass after the death of Judas, that the lawless took courage and became active in all the land of Israel, and all they that wrought iniquity rose up (in those days was there an exceeding great famine), and the country went over with them. And Bacchides chose out the ungodly men and made them lords of the country. And they sought out and searched for the friends of Judas, and brought them unto Bacchides, and he took vengeance on them, and used them despitefully. And there was great tribulation in Israel, such as was not since the time of the prophets. And all the friends of Judas were gathered together, and they said unto Jonathan, "Since thy brother Judas hath died, we have no man like him to go forth against our enemies and Bacchides, and among them of our nation that hate us. Now therefore we have chosen thee this day to be our prince and leader in his stead, that thou mayest fight our battles." And Jonathan took the leadership upon him at that time, and rose up in place of his brother Judas. XVII. _How Jonathan and His Men, After Fighting a Superior Force, Swam the Jordan River and Escaped_. When Bacchides heard that the Jews had chosen another leader, he came on the Sabbath day unto the banks {452} of Jordan with a great host. And Jonathan said to his company, "Let us stand up now and fight for our lives, for it is not with us to-day, as yesterday and the day before. For, behold, the battle is before us and behind us; moreover the water of the Jordan is on this side and on that side, and marsh and wood; and there is no place to turn aside. Now therefore cry unto heaven, that ye may be delivered out of the hand of your enemies." And the battle was joined, and Jonathan stretched forth his hand to smite Bacchides, and he escaped from him. And Jonathan and they that were with him leaped into the Jordan, and swam over to the other side: and the Syrians did not pass over Jordan against them. And there fell of Bacchides' company that day about a thousand men. XVIII. _How King Demetrius Made a Treaty and How Jonathan, in Despite of Him, Took the City of Joppa_. (Alexander slew Demetrius and succeeded him as king, but a son of Demetrius, also named Demetrius, attempted to recover his father's kingdom, and sent an army into Palestine. Jonathan remained on the side of King Alexander, and conquered Apollonius, general of Demetrius.) And in the hundred and threescore and fifth year came Demetrius, son of Demetrius, out of Crete into the land of his fathers: and King Alexander heard thereof, and he was grieved exceedingly, and returned unto Antioch. And Demetrius appointed Apollonius, who was over Coelesyria, and he gathered together a great host, and encamped in Jamnia, and sent unto Jonathan, the high priest, saying,-- {453}{454} [Illustration] SITE OF APHAMEA. From a photograph in the possession of Rev. Louis F. Giroux of the American International College, Springfield, Mass., and used by his kind permission. The capital of Seleucus Nicator, one of Alexander's generals, founder of the famous dynasty of the Seleucidae. These kings are mentioned in the book of Daniel and in the books of the Maccabees. This is the region from which the kings of the North used to come down against Palestine [End illustration] {455} "Thou alone liftest up thyself against us, but I am had in derision and in reproach because of thee. And why dost thou vaunt thy power against us in the mountains? Now therefore, if thou trustest in thy forces, come down to us into the plain, and there let us try the matter together; for with me is the power of the cities. Ask and learn who I am, and the rest that help us; and they say, 'Your foot cannot stand before our face; for thy fathers have been twice put to flight in their own land.' And now thou shalt not be able to abide the horse and such a host as this in the plain, where is neither stone nor flint, nor place to flee unto." Now when Jonathan heard the words of Apollonius, he was moved in his mind, and he chose out ten thousand men, and went forth from Jerusalem, and Simon his brother met him to help him. And he encamped against Joppa: and they of the city shut him out, because Apollonius had a garrison in Joppa: and they fought against it. And they of the city were afraid, and opened unto him: and Jonathan became master of Joppa. XIX. _How Jonathan Put to Rout Apollonius and His Regiments of Cavalry_. And Apollonius heard, and he gathered an army of three thousand horse, and a great host, and went to Azotus as though he were on a journey, and from thence drew {456} onward into the plain, because he had a multitude of horse, and trusted therein. And Jonathan pursued after him to Azotus, and the armies joined battle. And Apollonius had left a thousand horse behind them in ambush. And Jonathan knew that there was an ambush behind him. And they surrounded his army, and cast their darts at the people, from morning until evening: but the people stood still, as Jonathan commanded them: and their horses were wearied. And Simon drew forth his host, and joined battle with the phalanx (for the horsemen were tired), and they were discomfited by him, and fled. And the horsemen were scattered in the plain, and they fled to Azotus, and entered into Beth-dagon, their idol's temple, to save themselves. And Jonathan burned Azotus, and the cities round about it, and took their spoils; and the temple of Dagon, and them that fled into it, he burned with fire. And they that had fallen by the sword, with them that were burned, were about eight thousand men. And from thence Jonathan marched, and encamped against Ascalon, and they of the city came forth to meet him with great pomp. And Jonathan, with them that were on his side, returned unto Jerusalem, having many spoils. And it came to pass, when King Alexander heard these things, he honored Jonathan; and he sent unto him a buckle of gold, as the custom is to give to such as are of the kindred of the kings: and he gave him Ekron and all the coasts thereof for a possession. {457}{458} [Illustration] JAFFA, THE ANCIENT JOPPA. Joppa has a long and famous history of battle and siege. Many times it has changed hands and has known many masters. Its Jewish inhabitants were massacred early in the Maccabean struggle. It was attacked at night by Judas Maccabeus, who burned the boats in the harbor. It was captured by Jonathan and again by Simon. It was several times captured in the Roman wars--by Gallus, when 8,400 Jews were killed; by Vespasian, in 68 A.D., when 4,200 people perished. It was the seat of conflict during the Crusades, and was taken by Napoleon. [End illustration] {459} XX. _How Jonathan and Two Valiant Captains Stood Against a Host_. And Jonathan heard that Demetrius' princes were come to Kedesh, which is in Galilee, with a great host, purposing to remove him from his office; and he went to meet them, but Simon his brother he left in the country. And Simon encamped against Bethsura, and fought against it many days, and shut it up: and they desired to have peace, which he granted them, and he put them out from thence, and took possession of the city, and set a garrison over it. And Jonathan and his army encamped at the water of Gennesaret, and early in the morning they went to the plain of Hazor. And, behold, an army of strangers met him in the plain, and they laid an ambush for him in the mountains, but themselves met him face to face. But they that lay in ambush rose out of their places, and joined battle; and all they that were of Jonathan's side fled: not one of them was left, except Mattathias the son of Absalom, and Judas the son of Chalphi, captains of the forces. And Jonathan rent his clothes, and put earth upon his head, and prayed. And he turned again unto them in battle, and put them to the rout, and they fled. And they of his side that fled saw it, and returned unto him, and pursued with him unto Kedesh unto their camp, and they encamped there. And there fell of the strangers on that day about three thousand men: and Jonathan returned to Jerusalem. {460} XXI. _How Jonathan Fell at Last Into the Hands of a Crafty Foe_. And Tryphon sought to reign over Asia and to put on himself the crown, and to stretch forth his hand against Antiochus the king. And he was afraid lest Jonathan should not permit him, and lest he should fight against him; and he sought a way how to take him, that he might destroy him. And he removed, and came to Bethshan. And Jonathan came forth to meet him with forty thousand men chosen for battle, and came to Bethshan. And Tryphon saw that he came with a great host, and he was afraid to stretch forth his hand against him: and he received him honorably, and commended him unto all his Friends, and gave him gifts, and commanded his forces to be obedient unto him, as unto himself. And he said unto Jonathan, "Why hast thou put all this people to trouble, seeing there is no war between us? And now send them away to their homes, but choose for thyself a few men who shall be with thee, and come thou with me to Ptolemais, and I will give it up to thee, and the rest of the strongholds and the rest of the forces, and all the king's officers: and I will return and depart; for this is the cause of my coming." And he put trust in him, and did even as he said, and sent away his forces, and they departed into the land of Judah. But he reserved to himself three thousand men, of whom he left two thousand in Galilee, but one thousand went with him. Now as soon as Jonathan entered into Ptolemais, they of Ptolemais shut the gates, and laid hands on him; and all them that came in with him they slew with the sword. {461}{462} [Illustration] THE LAKE OF GALILEE. The Galilee country, so important in the life of Jesus, was the scene of many of the operations of the military campaigns of the Maccabees. [End illustration] {463} And Tryphon sent forces and horsemen into Galilee, and into the great plain, to destroy all Jonathan's men. And they perceived that he was taken and had perished, and they that were with him; and they encouraged one another, and went on their way close together, prepared to fight. And they that followed upon them saw that they were ready to fight for their lives, and turned back again. And they all came in peace into the land of Judah, and they mourned for Jonathan, and them that were with him, and they were sore afraid; and all Israel mourned with a great mourning. And all the Gentiles that were round about them sought to destroy them utterly: for they said, "They have no captain, nor any to help them: now therefore let us fight against them, and take away their memory from among men." XXII. _How Simon Became Captain in Place of Jonathan_. And Simon heard that Tryphon had gathered together a mighty host to come into the land of Judah, and destroy it utterly. And he saw that the people trembled and were in great fear; and he went up to Jerusalem, and gathered the people together; and he encouraged them, and said unto them, "Ye yourselves know all the things that I, and my brethren, and my father's house, have done for the laws and the sanctuary, and the battles and the distresses which we have seen: by reason hereof all my brethren have {454} perished for Israel's sake, and I am left alone. And now be it far from me, that I should spare mine own life in any time of affliction; for I am not better than my brethren, Howbeit I will take vengeance for my nation, and for the sanctuary, and for our wives and children; because all the Gentiles are gathered to destroy us of very hatred." And the spirit of the people revived, as soon as they heard these words. And they answered with a loud voice, saying, "Thou art our leader instead of Judas and Jonathan thy brother. Fight thou, our battles, and all that thou shalt say unto us, that will we do." And he gathered together all the men of war, and made haste to finish the walls of Jerusalem, and he fortified it round about. And he sent Jonathan the son of Absalom, and with him a great host, to Joppa: and he cast out those that were therein, and abode there in it. XXIII. _How the Enemy Was Hindered by a Great Fall of Snow, and How Jonathan Met His Death_. And Tryphon removed from Ptolemais with a mighty host to enter into the land of Judah, and Jonathan was with him in prison. But Simon encamped at Adida, over against the plain. And Tryphon knew that Simon was risen up instead of his brother Jonathan, and meant to join battle with him, and he sent ambassadors unto him, saying, "It is for money which Jonathan thy brother owed unto the king's treasure, by reason of the offices which he had, that we hold him fast. {465}{466} [Illustration] JERUSALEM From an old photograph in the possession of the Springfield Public Library, and used by kind permission. This view is taken from the city walls. The famous mosque of Omar is in the center. "Our feet shall stand within thy gates, O Jerusalem. "Jerusalem is builded as a city that is compact together: "Whither the tribes go up, the tribes of the Lord, unto the testimony of Israel, to give thanks unto the name of the Lord. "For there are set thrones of judgment, the thrones of the house of David. "Pray for the peace of Jerusalem: they shall prosper that love thee. "Peace be within thy walls, and prosperity within thy palaces." [End illustration] {467} And now send a hundred talents of silver, and two of his sons for hostages, that when he is set at liberty he may not revolt from us, and we will set him at liberty." And Simon knew that they spoke unto him deceitfully; and he sendeth the money and the children, lest peradventure he should procure to himself great hatred of the people, and they should say, "Because I sent him not the money and the children, he perished." And he sent the children and the hundred talents. And Tryphon dealt falsely, and did not set Jonathan at liberty. And after this Tryphon came to invade the land, and destroy it, and he went round about by the way that leadeth unto Adora: and Simon and his army marched over against him to every place, wheresoever he went. Now they of the citadel sent unto Tryphon ambassadors, hastening him to come unto them through the wilderness, and to send them provisions. And Tryphon made ready all his horse to come: and on that night there fell a very great snow, and he came not because of the snow. And he removed, and came into the country of Gilead. But when he came near to Bascama, he slew Jonathan, and he was buried there. And Tryphon returned, and went away into his own land. XXIV. _How Simon Built a Great Monument in Honor of His Father, His Mother, and His Valiant Brethren_. And Simon sent, and took the bones of Jonathan his brother, and buried him at Modin, the city of his fathers. {468} And all Israel made great lamentation over him, and mourned for him many days. And Simon built a monument upon the sepulcher of his father and his brethren, and raised it aloft to the sight, with polished stone behind and before. And he set up seven pyramids, one over against another, for his father, and his mother, and his four brethren. And for these he made cunning devices, setting about them great pillars, and upon the pillars he fashioned all manner of arms for a perpetual memory, and beside the arms ships carved, that they should be seen of all that sail on the sea. This is the sepulcher which he made at Modin, and it is there unto this day. XXV. _How Simon Made a Treaty of Peace with King Demetrius_. Now Tryphon dealt deceitfully with the young king Antiochus, and slew him, and reigned in his stead, and put on himself the crown of Asia, and brought a great calamity upon the land. And Simon built the strongholds of Judaea, and fortified them with high towers, and great walls, and gates, and bars; and he laid up provisions in the strongholds. And Simon chose men, and sent to King Demetrius, to give the country help, because all that Tryphon did was to plunder. And King Demetrius sent unto him according to these words, and answered him, and wrote a letter unto him, after this manner:-- {469}{470} [Illustration] JERUSALEM From an old photograph in the possession of the Springfield Public Library, and used by kind permission. This is a beautiful picture of a portion of that city which was so greatly beloved by the people of Judah. [End illustration] {471} "_King Demetrius unto Simon the high priest and Friend of kings, and unto the elders and nation of the Jews, greeting:_-- "The golden crown, and the palm branch, which ye sent, we have received: and we are ready to make a steadfast peace with you, yea, and to write unto our officers, to grant immunities unto you. And whatsoever things we confirmed unto you, they are confirmed; and the strongholds, which ye have builded, let them be your own. As for any oversights and faults committed unto this day, we forgive them, and the crown tax which ye owed us: and if there were any other toll exacted in Jerusalem, let it be exacted no longer. And if there be any among you meet to be enrolled in our court, let them be enrolled, and let there be peace betwixt us." In the hundred and seventieth year was the yoke of the heathen taken away from Israel. And the people began to write in their instruments and contracts, "In the first year of Simon the great high priest and captain and leader of the Jews." XXVI. _How the City of Gazara and the Citadel of Jerusalem Fell Into the Hands of Simon_. (Gazara is the city called in the Old Testament Gaza. It has recently been excavated, and many ancient buildings have been dug up. One of them is thought to be the palace which Simon built.) In those days he encamped against Gazara, and compassed it round about with armies; and he made an engine of siege, and brought it up to the city, and smote a tower, and took it. And they that were in the engine leaped forth into the city; and there was a great uproar in the {472} city: and they of the city rent their clothes, and went up on the walls with their wives and children, and cried with a loud voice, beseeching Simon to give them peace. And they said, "Deal not with us according to our wickednesses, but according to thy mercy." And Simon was reconciled unto them, and did not fight against them: and he put them out of the city, and cleansed the houses wherein the idols were, and so entered into it with singing and giving praise. And he put all uncleanness out of it, and placed in it such men as would keep the law, and made it stronger than it was before, and built therein a dwelling place for himself. But they of the citadel in Jerusalem were hindered from going forth, and from going into the country, and from buying and selling; and they hungered exceedingly, and a great number of them perished through famine. And they cried out to Simon, that he should give them peace; and he gave it to them: and he put them out from thence, and he cleansed the citadel from its pollutions. And he entered into it on the three and twentieth day of the second month, in the hundred and seventy and first year, with praise and palm branches, and with harps, and with cymbals, and with viols, and with hymns, and with songs: because a great enemy was destroyed out of Israel. And he ordained that they should keep that day every year with gladness. And the hill of the temple that was by the citadel he made stronger than before, and there he dwelt, himself and his men. And Simon saw that John his son was a valiant man, and he made him leader of all his forces: and he dwelt in Gazara. {473}{474} [Illustration] ASCALON, ON THE SHORE OF THE MEDITERRANEAN. From a photograph of the Palestine Exploration Fund, and used by special permission. Here was once an important city on the low sandy coast without a harbor. It was captured by Jonathan in the Maccabean wars, and was an important city during the time of the Crusades. [End illustration] {475} XXVII. _How There Was Prosperity in the Land in the Days of Simon_. And the land had rest all the days of Simon: and he sought the good of his nation; and his authority and his glory was well-pleasing to them all his days. And amid all his glory he took Joppa for a haven, and made it a port of entrance for the isles of the sea; and he enlarged the borders of his nation, and got possession of the country; and he gathered together a great number of captives, and got the dominion of Gazara, and Bethsura, and the citadel, and he took away from it its uncleannesses; and there was none that resisted him. And they tilled their land in peace, and the land gave her increase, and the trees of the plains their fruit. The ancient men sat in the streets, they communed all of them together of good things, and the young men put on glorious and warlike apparel. He provided victuals for the cities, and furnished them with all manner of munition, until the name of his glory was named unto the end of the earth. He made peace in the land, and Israel rejoiced with great joy: and they sat each man under his vine and his fig tree, and there was none to make them afraid: and there ceased in the land any that fought against them: and the kings were discomfited in those days. And he strengthened all those of his people that were brought low: the law he searched out, and every lawless and wicked person he took away. He glorified the sanctuary, and the vessels of the temple he multiplied. {476} XXVIII. _How Antiochus, the Brother of King Demetrius, Spurned the Friendship of Simon_. But Antiochus the king encamped against Dor the second day, bringing his forces up to it continually, and making engines of war, and he shut up Tryphon from going in or out. And Simon sent him two thousand chosen men to fight on his side; and silver, and gold, and instruments of war in abundance. And he would not receive them, but set at naught all the covenants which he had made with him before, and was estranged from him. And he sent unto him Athenobius, one of his Friends, to commune with him, saying,-- "Ye hold possession of Joppa and Gazara, and the citadel that is in Jerusalem, cities of my kingdom. The borders thereof ye have wasted, and done great hurt in the land, and got the dominion of many places in my kingdom. Now therefore deliver up the cities which ye have taken, and the tributes of the places whereof ye have gotten dominion without the borders of Judaea: or else give me for them five hundred talents of silver; and for the harm that ye have done, and the tributes of the cities, five hundred talents more: or else we will come and subdue you." And Athenobius the king's Friend came to Jerusalem; and he saw the glory of Simon, and the cupboard of gold and silver vessels, and his great attendance, and he was amazed; and he reported to him the king's words. And Simon answered, and said unto him,-- {477}{478} [Illustration] BARLEY HARVEST NEAR BETHLEHEM. Copyright by Underwood & Underwood and used by special permission. So Boaz and his harvesters must have looked in the time of Ruth. Bethlehem is one of the most fertile spots in rugged Judaea. Though the wilderness is not far away, here a spot of great fertility gave rise to the name of the "House of Bread." [End illustration] {479} "We have neither taken other men's land, nor have we possession of that which appertaineth to others, but of the inheritance of our fathers; howbeit, it was had in possession of our enemies wrongfully for a certain time. But we, having opportunity, hold fast the inheritance of our fathers. As touching Joppa and Gazara, which thou demandest, they did great harm among the people throughout our country, but we will give a hundred talents for them." And he answered him not a word, but returned in a rage to the king, and reported unto him these words, and the glory of Simon, and all that he had seen: and the king was exceeding wroth. But Tryphon embarked on board a ship, and fled to Orthosia. XXIX. _How the Chief Captain of Antiochus Invaded Israel, and How He Was Defeated by the Sons of Simon in a Great Battle at Modin_. And the king appointed Cendebaeus chief captain of the sea coast, and gave him forces of foot and horse: and he commanded him to encamp before Judaea, and he commanded him to build up Kidron, and to fortify the gates, and that he should fight against the people: but the king pursued Tryphon. And Cendebaeus came to Jamnia, and began to provoke the people, and to invade Judaea, and to take the people captive, and to slay them. And he built Kidron, and set horsemen there, and forces of foot, so that issuing out they might make raids into Judaea, according as the king commanded him. {480} And John went up from Gazara, and told Simon his father what Cendebaeus was doing. And Simon called his two eldest sons, Judas and John, and said unto them, "I and my brethren and my father's house have fought the battles of Israel from our youth, even unto this day; and things have prospered in our hands, that we should deliver Israel oftentimes. But now I am old, and ye moreover, by his mercy, are of a sufficient age: be ye instead of me and my brother, and go forth and fight for our nation; but let the help which is from heaven be with you." And he chose out of the country twenty thousand men of war and horsemen, and they went against Cendebaeus, and slept at Modin. And rising up in the morning, they went into the plain, and, behold, a great host came to meet them, of footmen and horsemen: and there was a brook between them. And he encamped over against them, he and his people: and he saw that the people were afraid to pass over the brook, and he passed over first, and the men saw him and passed over after him. And he divided the people, and set the horsemen in the midst of the footmen: but the enemies' horsemen were exceeding many. And they sounded the trumpets; and Cendebaeus and his army were put to the rout, and there fell of them many wounded to death, but they that were left fled to the stronghold: at that time was Judas John's brother wounded: but John pursued after them, till he came unto Kidron, which Cendebaeus had built; and they fled unto the towers that are in the fields of Azotus; and he burned it with fire; and there fell of them about two thousand men. And he returned into Judaea in peace. {481} XXX. _How Simon and His Sons Were Betrayed and Murdered While Sitting at a Banquet_. And Ptolemy the son of Abubus had been appointed captain for the plain of Jericho, and he had much silver and gold; for he was the high priest's son in law. And his heart was lifted up, and he was minded to make himself master of the country, and he took counsel deceitfully against Simon and his sons, to make away with them. Now Simon was visiting the cities that were in the country, and taking care for the good ordering of them; and he went down to Jericho, himself and Mattathias and Judas his sons, in the hundred and seventy and seventh year, in the eleventh month: and the son of Abubus received them deceitfully into the little stronghold that is called Dok, which he had built, and made them a great banquet, and hid men there. And when Simon and his sons had drunk freely, Ptolemy and his men rose up, and took their arms, and came in upon Simon into the banqueting place, and slew him, and his two sons, and certain of his servants. And he committed a great iniquity, and recompensed evil for good. And Ptolemy wrote these things, and sent to the king, that he should send him forces to aid him, and should deliver him their country and the cities. And he sent others to Gazara to make away with John: and unto the captains of thousands he sent letters to come unto him, that he might give them silver and gold and gifts. And others he sent to take possession of Jerusalem, and the mount of the temple. {482} And one ran before to Gazara, and told John that his father and brethren were perished, "and he hath sent to slay thee also." And when he heard, he was sore amazed; and he laid hands on the men that came to destroy him, and slew them; for he perceived that they were seeking to destroy him. (This ends the story of a brave and successful attempt to win liberty for a downtrodden nation. "More than thirty years had passed since Mattathias openly resisted the religious persecution of his nation. In the faithful and skillful hands of his sons the crusade inaugurated by him had been singularly successful. One by one they had fallen in the sacred cause which he had committed to them. But they had not shed their blood in vain. The valor of the Maccabees had rehabilitated the Jewish nation. Not only was the old spirit of independence thoroughly aroused, but there was also developed a new consciousness of the worth of their revealed religion. As the most thrilling epoch in Jewish history, and that which shaped the last phase of Jewish belief prior to the advent of our Lord, the age of the Maccabees has a peculiar interest for the student of history."--_W. Fairweather in Hastings' Dictionary of the Bible_. The dynasty of the Maccabees continued until the time of our Lord, but the noble blood of the heroes degenerated until the brilliant but cruel and evil-minded Herod the Great, by the murder of his own sons, ended the famous line of the Maccabees.) {483}{484} [Illustration] JERUSALEM: LOOKING ALONG THE NORTHERN WALL. The large building on the right is the new hospice for Russian pilgrims. Modern Jerusalem is growing rapidly in this direction to north and west on the high land. The road seen is a new one winding around the city and over the Mount of Olives to Jericho. [End illustration] {485} NOTES {486} {487} NOTES TALES OF THE FAR-OFF DAYS. _Shinar_. A part of the great plain of Babylon (the Babel of the story). On this plain great towers of bricks, once temples of the gods, are found. This story seems to be told about one of these great towers. RUTH. _Moab_ lies across the Dead Sea from Judah. One can see its hills from the heights about Bethlehem, and to this day grain is brought across from its fields and sold in Jerusalem. _Kinsman_. In the East the duty of caring for the family was very sacredly held. If a person was injured, he must be avenged by his kinsman. If he became poor, his kinsman must aid him. If he was obliged to sell land, his kinsman should buy it if he could, so that it need not go out of the family. According to one set of Hebrew laws, should a married man die without children, it was the duty of a kinsman to marry his widow, as Boaz did Ruth. DEBORAH. All the story of Deborah falls in the northern part of Israel. Zebulon and Naphtali were in the Northern hills, which in the New Testament time were called Galilee, where Jesus lived. The river Kishon flowed through a plain just to the south of the hills, in the {488} territory of Asher. Dan and Asher also lay in the Northern hills, and Issachar south of Naphtali and Zebulon. Gilead and Machir were across the Jordan from Issachar. The people in the south of Palestine were not concerned in this war. It brought out the heroism of a few of the people of Israel, but the rest were either too cowardly or too far away to take part in it. _Shamgar_. One of the judges preceding Deborah. ESTHER. _Ahasuerus_, the king who is called Xerxes in Greek, and who invaded Greece. The heroic little nation of the Greeks conquered his great army, and he went back to his huge empire of Persia with no gain or glory. He was luxurious and selfish. The picture of him in this story is like that given everywhere else. He was only great because he ruled a great kingdom, and he was not noble in any way. _Shushan_, the capital of ancient Persia, then the center of the power and commerce of the world, as the capital of the greatest nation always was. During the Bible times the great empires were Babylon, Assyria, then Babylon again, Persia, Greece, Rome. During much of the time the second great power of the world was Egypt. _Tebeth_, a month corresponding to parts of December and January. The Jewish year began in the early spring, and Tebeth was the tenth month. _Purim_, a feast kept before the New Testament time. Later, when the Jews were hated and shamefully abused by Christians, Purim was a favorite feast, because it gave great opportunity for the Jews to express their contempt for their oppressors. It was always a noisy and joyful feast. The book of Esther was read in the synagogues, and whenever the name of Haman was pronounced in the reading, the boys rapped on the floors and benches, making a great noise. It came, as the story of Esther tells, in the middle of Adar, which is in February and March. {489} JUDITH. _Apocrypha_. The name given to a collection of books of various kinds, long used as a part of the Old Testament, and still so regarded by the Catholic church. They were not held to be sacred by the Jews, but were by the early church. They contain histories, tales, books of wisdom and good advice. Some of the histories, like that of the Maccabees in this volume, are excellent and keep close to truth, but some of the tales, while stories of great interest, do not pretend to be exact statements of fact. Such is this story of Judith. All of them, however, are written to show some character of heroism or goodness. This story of Judith is a stirring tale of bravery. Bravery is something that men and women, boys and girls, all need to learn. _Holofernes_, called a general of Nebuchadnezzar in the story. A king named Orophernes was the friend of a later king who was an enemy of the Jews. This may be the origin of the name. _Asher_, a tribe of Israel living in Northern Palestine. _Dotaea_, the Dothan of the Old Testament. _Geba_, a common name of towns in Palestine. It means "hill." This Geba was about three miles north of Samaria. _Scythopolis_. The Bethshan of the Old Testament, about three miles from the river Jordan. _Bethulia_. A town near Dothan, the site not known. It may be that, in an original form of the story, some other place was named, possibly Samaria or Jerusalem. _Children of Esau_. Edomites, who were long at sharp enmity with the Jews. {490} STORIES OF ELIJAH AND ELISHA. _Cherith_, thought by some to be the Wady Kelt, one of the deep narrow valleys between Jerusalem and the Jordan, where the land is uninhabited, all a mass of rock and steep mountain and desert. _Zarephath_, a village on a promontory by the shore, about eight miles south of Zidon. _Zidon_. One of the great cities of commerce in the ancient world. It traded with Egypt, Greece, Carthage, and even distant Spain. It is still a town of some importance, with ruins of the ancient walls and towers about the harbor. _Baal and Asherah_. Symbols of the Canaanite and Phoenician gods. The people had worshiped the Canaanite gods, or Baals, ever since they came to Palestine, and the prophets had tried to get them to worship only Jehovah, but without entire success. In the time of Elijah the wicked Jezebel was queen. She had come from Phoenicia, the land of Tyre and Zidon, and did all she could to increase the Baal worship. How Elijah fought against it is told in one of these stories. _Jezreel_. A beautiful town northeast of Samaria, for a time a royal residence. _Samaria_. The capital of Northern Israel during the latter part of its history. It was situated on a hill at the head of a beautiful valley, and was an important town for a long time. _Gilgal_. The name of several places in Palestine. This Gilgal seems to have been not far from Bethel. _Shunem_. A village not far from Jezreel, near Mount Tabor. _Mount Carmel_. The only mountain that runs out to the Mediterranean in the land of Israel. From its top one can look in all directions over the land and the sea, for it stands with the sea on the west and a great plain on all other sides. {491}{492} [Illustration] BETHLEHEM. This picture shows the outer walls of the famous Church of the Nativity. [End illustration] {493} _Syria_ was for a time a kingdom stronger than Israel. Its capital was at the famous old city of Damascus. _Abana and Pharpar_ are rivers which flow from the mountains past Damascus, giving it water and fertility in the midst of a plain that is almost a desert. So the people of Damascus are very proud of their rivers. _Rimmon_. The god that Naaman's king worshiped, and to whom Naaman had to bow down when he attended the king in the temple. TALES OF SUCCESS AND FAILURE. JONAH. _Nineveh_. The greatest, most hated city in the ancient world. It was the center of more barbaric cruelty in both war and peace than any other place. This story shows that God cares even for the people of a wicked place like Nineveh. _Tarshish_. Probably in Spain. SAMSON. _Timnah_. On the south side of the valley of Sorek, in the western part of Palestine, northeast of Jerusalem. The whole story of Samson is laid in this region, between Jerusalem and Joppa. _Philistines_. A people which had taken the plains west of the hills of Judaea, and for a long time were the rivals and enemies of Israel. {494} _Nazirite_. A man who had taken a vow not to cut his hair, not to eat grapes or drink wine, and not to touch a dead body. It was one way of expressing devotion to God. _Dagon_. The god of the Philistines. DANIEL. _Pulse_. A sort of pea; good, healthy food, but not delicate or luxurious. _Chaldeans_. Usually the people of Babylon. In Daniel, however, it means a class of people who practiced sorcery. _Medes_. The Persians and Medes were combined into the Persian empire. It was they who took Babylon, and put an end to the Babylonian empire, though the city of Babylon was still for many hundred years a great center of commerce and of learning. NEHEMIAH. _Shushan_. See notes on Esther. _Chislev_. A month corresponding to parts of November and December. Nisan corresponds to parts of March and April. _Artaxerxes_. King of Persia, the son of the Xerxes of the story of Esther. _Tirshatha_. An officer of the empire, appointed for a special service. _Feast of Booths_. One of the three great feasts of the Hebrews. It was a joyful feast, a thanksgiving time. During the feast the people lived in booths, from which comes the name. {495} THE STORY OF THE DIVIDED KINGDOM. _Ethiopians_. Just at this time the people of the distant south ruled Egypt, and they were known as Ethiopians. _Asherim, Asheroth_. (See note on Elijah and Elisha.) The name Asheroth is formed as though there were a goddess Asherah. _Ships of Tarshish_. That is, ships like those which were built to go to Tarshish in Spain; just as ships built like those that sailed to East India used to be called Indiamen. _Ophir_. A place from which gold and other things were brought. Where it was is still unknown. _Valley of Salt_. The valley of the Dead Sea. Its southern part is full of places where salt is found. _Assyria_. This great empire, with its capital at Nineveh on the Tigris, was for a long time greatly feared by Israel. It kept all the small nations about under tribute, and was very cruel in all its wars, so that when, after several generations, it fell, there was great rejoicing. _Carchemish_. A town on the Euphrates, which was often the scene of great battles. _Bethel and Dan_ were the two extremes of the northern kingdom of Israel. Both had perhaps been sacred places long before. _Tirzah_. A town in a beautiful situation, the capital of North Israel from the time of Jeroboam till the time of Omri, who built Samaria. {496} TALES OF THE MACCABEES. _Kingdom of the Greeks_. Alexander the Great conquered all western Asia as far as the borders of India. After his death the empire was divided among his generals. One of the divisions became the kingdom of Syria, and it was Syria that ruled over Judaea in the time of this heroic story. Because the kingdom began with the Greek rule, and still kept more or less of the Greek customs and religion, it was still called the kingdom of the Greeks. _Modin_. A town below the hills of Judaea, to the west, not mentioned in either the Old or the New Testament. _Beth-horon_. A valley leading west from the hills of Judaea, somewhat north of Jerusalem. In the early wars of Joshua and the Judges this was also the scene of many battles. _Bethsura_. A town in the mountains not far from Hebron. It had long been a fortress of Judaea. _Azotus and Askelon_. Towns in the southwest of Judah. {497}{498} [Illustration] RUINS OF BETH-EL. Situated high up on the central range of Palestine, Bethel was from the earliest times a "holy place." It reached the height of its importance under the reign of Jeroboam II., who made it the religious capital of the northern kingdom, and instituted there the worship of the golden calves. [End illustration] {499} MEMORY VERSES {500} {501} MEMORY VERSES _One for Each Week of the Year_. The Lord reigneth; he is clothed with majesty; the Lord is clothed with strength, wherewith he hath girded himself: the world also is stablished, that it cannot be moved. Thy throne is established of old: thou art from everlasting.--_Psalms 93:1,2_. Honor and majesty are before him: strength and beauty are in his sanctuary.--_Psalms 96:6_. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing.--_Isaiah 40:15_. Justice and judgment are the habitation of thy throne: mercy and truth shall go before thy face.--_Psalms 89:14_. Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne.--_Psalms 97:2_. His lightnings enlightened the world: the earth saw, and {502} trembled. The hills melted like wax at the presence of the Lord, at the presence of the Lord of the whole earth.--_Psalms 97:4,5_. The Lord is gracious, and full of compassion; slow to anger, and of great mercy.--_Psalms 145:8_. The Lord is my light and my salvation; whom shall I fear? the Lord is the strength of my life; of whom shall I be afraid?--_Psalms 27:1_. God is our refuge and strength, a very present help in trouble. --_Psalms 46:1_. My son, despise not the chastening of the Lord; neither be weary of his correction.--_Proverbs 3:11_. For the Lord God is a sun and shield: the Lord will give grace and glory: no good thing will he withhold from them that walk uprightly.--_Psalms 84:11_. Bless the Lord, O my soul: and all that is within me, bless his holy name.--_Psalms 103:1_. But, as it is written, Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him.--_I Corinthians 2:9_. {503} The fear of the Lord is the beginning of knowledge: but fools despise wisdom and instruction.--_Proverbs 1:7_. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of him.--_Psalms 33:8_. Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name.--_Malachi 3:16_. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.--_Malachi 3:17_. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children.--_Psalms 103:17_. The Lord will give strength unto his people; the Lord will bless his people with peace.--_Psalms 29:11_. The fear of the Lord is clean, enduring for ever: the judgments of the Lord are true and righteous altogether.--_Psalms 19:9_. {504} Thy testimonies are very sure: holiness becometh thine house, O Lord, for ever.--_Psalms 93:5_. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.--_Hebrews 4:12_. Heaven and earth shall pass away: but my words shall not pass away.--_Luke 21:33_. I will delight myself in thy statutes: I will not forget thy word.--_Psalms 119:16_. The law of thy mouth is better unto me than thousands of gold and silver.--_Psalms 119:72_. Therefore I love thy commandments above gold, yea, above fine gold.--_Psalms 119:127_. My soul hath kept thy testimonies; and I love them exceedingly.--_Psalms 119:167_. My soul fainteth for thy salvation: but I hope in thy word. --_Psalms 119:81_. {505} He hath not dealt so with any nation; and as for his judgments, they have not known them. Praise ye the Lord.--_Psalms 147:20_. And I will walk among you, and will be your God, and ye shall be my people.--_Leviticus 26:12_. But the Lord is in his holy temple: let all the earth keep silence before him.--_Habakkuk 2:20_. And I heard a great voice out of heaven, saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.--_Revelation 21:3_. O worship the Lord in the beauty of holiness: fear before him, all the earth.--_Psalms 96:9_. Great is our Lord, and of great power: his understanding is infinite.--_Psalms 147:5_. The eyes of the Lord are in every place, beholding the evil and the good.--_Proverbs 15:3_. O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising; thou understandest my thought afar off.--_Psalms 139:1,2_. {506} With him is wisdom and strength, he hath counsel and understanding.--_Job 12:13_. He that planted the ear, shall he not hear? he that formed the eye, shall he not see?--_Psalms 94:9_. For great is the Lord, and greatly to be praised: he also is to be feared above all gods.--_I Chronicles 16:25_. For he doth not afflict willingly, nor grieve the children of men.--_Lamentations 3:33_. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in the cloudy and dark day.--_Ezekiel 34:12_. And ye my flock, the flock of my pasture, are men, and I am your God, saith the Lord God.--_Ezekiel 34:31_. How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth!--_Isaiah 52:7_. Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.--_Isaiah 60:1_. {507} Thus saith the Lord, The heaven is my throne, and the earth is my footstool.--_Isaiah 66:1_. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price.--_Isaiah 55:1_. If thine enemy be hungry, give him bread to eat; and if he be thirsty, give him water to drink: for thou shalt heap coals of fire upon his head, and the Lord shall reward thee.--_Proverbs 25:21,22_. When a man's ways please the Lord, he maketh even his enemies to be at peace with him.--_Proverbs 16:7_. A scorner loveth not one that reproveth him: neither will he go unto the wise.--_Proverbs 15:12_. My son, forget not my law; but let thine heart keep my commandments. For length of days, and long life and peace, shall they add unto thee.--_Proverbs 3:1,2_. Let not mercy and truth forsake thee: bind them about thy neck; write them upon the table of thine heart. So shalt thou find favor and good understanding in the sight of God and man.--_Proverbs 3:3,4_. {508} Trust in the Lord with all thine heart; and lean not to thine own understanding. In all thy ways acknowledge him and he shall direct thy paths.--_Proverbs 3:5,6_. [End of "VOLUME THREE: TALES OF OLD JUDAEA"] -------------------------------------------------- [Start of "VOLUME FOUR: LIFE OF JESUS"] {1} THE BIBLE STORY {2} {3} {4} {5} THE BIBLE STORY VOLUME FOUR LIFE OF JESUS ARRANGED AND EDITED BY REV. NEWTON MARSHALL HALL, D.D. MINISTER OF THE NORTH CHURCH, SPRINGFIELD, MASSACHUSETTS AND REV. IRVING FRANCIS WOOD, PH.D. PROFESSOR OF BIBLICAL LITERATURE AND COMPARATIVE RELIGION AT SMITH COLLEGE Authors of "_The Early Days of Israel" "Advanced Bible Studies" Etc._ THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS CHICAGO CLEVELAND {6} COPYRIGHT, 1906, COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {7} PREFACE. In this volume is told the story of the life of Jesus as it moves on steadily through the gospels. The story shows a life not simply "good," but heroic. A life with a mighty purpose, nobly planned, splendidly carried out. It is a life which appeals to the love of the heroic in character that exists in every child's mind. The second part is simply a continuation of the first. The heroic spirit, the love of humanity which was in Jesus was communicated to his disciples. These disciples went forth "into all the world," to teach men the gospel of the "man of Nazareth." The adventures they had, the sufferings they endured, the victories they won, are recorded here. The book aims especially to show the development of the heroic life of Jesus through its different stages. The text is a reproduction of the New Testament accounts, being drawn from all the Gospels. Here and there, as in the other volumes, a sentence or two of introduction and connection has been prefixed to certain sections, to furnish needed information. It is hoped that the book may in some measure help its readers, whether young or old, to see more clearly the beauty and the heroism which these stories portray. {8} {9} CONTENTS. THE LIFE OF THE LORD JESUS. PALESTINE IN THE DAYS OF THE LORD JESUS 17 1 _How the Lord Jesus Spent His Boyhood_. 33 I The Nativity. 37 II The Wise Men. 41 III A Journey to the Land of the Pharaohs. 45 IV The Boyhood of Jesus. 49 2 _How the Lord Jesus began to win the love of many people_. 61 I The Baptism of Jesus. 65 II The Temptation in the Wilderness. 70 III The First Disciples. 74 IV The First Miracle. 78 V At the Passover. 79 VI Jesus at Jacob's Well. 82 VII The Good Samaritan. 88 VIII Jesus and the King's Officer. 92 IX The Choosing of the Twelve Disciples. 94 3 _How the Lord Jesus went about doing good, teaching and healing, and how He grew in favor with the people_. 103 I The Sermon on the Mount 105 II The Roman Soldier's Faith. 121 III Days of Service. 125 IV The Miracle at Nain. 130 V The Great Teacher. 133 VI The Tempest. 136 VII The Little Girl Who Died. 141 VIII Learning to Serve. 143 IX The Feeding of the Multitude. 144 X Jesus and John the Baptist. 149 {10} 4 _How, while He was still teaching and healing, many began to turn against Him, and how He, seeing that He must suffer to save the people, took up the journey to the cross_. 159 I The Beginning of the End. 161 II The Enemies of Jesus. 167 III A Long Journey. 172 IV The Shadow of the Cross. 178 V The Transfiguration. 180 VI Teaching the Disciples. 185 VII Jesus and Little Children. 188 VIII Jesus at Jerusalem. 190 IX At the Feast of Dedication. 197 X Stories of the Divine Forgiveness. 202 XI The Rich Young Man. 211 XII The Raising of Lazarus from the Dead. 215 XIII Zacchaeus the Publican. 221 5 _How the Lord Jesus spent His last days in Jerusalem, how He loved His friends unto the end, how He fell into the hands of His enemies, and how He crowned a life of service with an heroic death_. 227 I The Supper at Bethany. 229 II The Entry into Jerusalem. 233 III In the Temple. 237 IV Last Days at Jerusalem. 238 V The Last Supper. 248 VI The Betrayal. 264 VII The Trial. 268 VIII The Judgment. 272 IX The Crucifixion. 281 X The Burial. 286 6 _How the Lord Jesus rose again from the dead, how He comforted His disciples, and how He sent them out, to teach all men in His name_. 295 I The Resurrection. 297 II On the Way to Emmaus. 301 {11} III Doubting Thomas. 305 IV "Feed My Sheep". 307 V The Ascension. 310 LEADERS AND VICTORIES OF THE NEW FAITH. 1 _How the new faith spread from Jerusalem_. 323 I The Day of Pentecost. 325 II A Miracle of the New Faith. 330 III Ananias and Sapphira. 335 IV The First Martyr. 339 V Simon the Sorcerer. 346 VI Philip and the Queen's Officer. 348 VII Peter and Dorcas. 350 VIII Peter and the Roman Captains. 353 IX The First Missionary Journeys. 357 X Peter in Prison. 359 MISSIONARY JOURNEYS AND ADVENTURES OF PAUL. PAUL THE APOSTLE. 367 1 _How Paul the Persecutor laid aside the old life and took up the new_. 371 2 _The First Missionary Journey_. 376 I Paul and Barnabas Sail for Cyprus. 376 II From Cyprus to Antioch. 380 III Through the Towns of Galatia. 385 IV A Disturbance in the Church. 388 3 _The Second Missionary Journey_. 392 I Revisiting the Scenes of Former Victories. 395 II "The Macedonian Cry". 396 III Preaching in the Macedonian Cities. 403 {12} IV Paul at Athens. 404 V Tentmaking in Corinth. 408 4 _The Third Missionary Journey_. 417 I Far and Wide by Land and Sea. 418 II A Riot in Ephesus. 418 III Farewells to the Churches. 422 5 The Captain of the New Faith in the Hands of His Foes. 433 I The Jews Stir Up a Riot. 433 II On the Castle Stairs. 434 III A Citizen of the Empire. 441 IV Paul Before the Council. 442 V A Conspiracy Against Paul. 445 VI The Accusation of the Jews. 448 VII A New Examination Before Governor Festus. 452 VIII Paul Makes His Defense Before King Agrippa and Queen Bernice. 455 6 _The Captain of the New Faith in the Capital of the Caesars_ 462 I Paul's Voyage to Rome. 462 II A Winter's Storm on the Mediterranean. 469 III At Malta. 474 IV Paul at the City on the Tiber. 478 NOTES. 483 MEMORY VERSES. 499 {13} The Life of the Lord Jesus {14} {15}{16} [Illustration] THE NATIVITY. By Lerolle. "O blessed day which giv'st the eternal lie To self, and sense, and all the brute within; Oh! come to us amid the war of life; To hall and hovel come! to all who toil In senate, shop, or study! and to those Ill-warmed and sorely tempted-- Come to them, blest and blessing, Christmas Day! Tell them once more the tale of Bethlehem, The kneeling shepherds and the babe divine; And keep them men indeed, fair Christmas Day!" --_Charles Kingsley_. {17} PALESTINE IN THE DAYS OF THE LORD JESUS Palestine was a busy country in the days when the Lord Jesus lived in it. Hundreds of little villages were scattered all over its hills, with here and there a great town, where all day long crowds of people passed in and out the gates of the gray stone walls. Greatest of all the cities, loved by every Jew in the world, was Jerusalem, but more trade flowed in and out of some other cities. All over the country were roads running from city to city. He who traveled on a great road saw much of the world. There were the country people going into the city to sell fruit and firewood, merchants riding past on asses, patient pilgrims on the way to Jerusalem, trains of mules and long caravans of slow-moving camels loaded with the goods of distant countries, crossing Palestine to the ports of the Mediterranean Sea, and here and there a Roman officer hurrying past on some grave business of the empire. All this made the roads, even to a boy shut in by the hills of Galilee, a series of pictures that waked his imagination of the great world beyond the mountains. This was even more the case in Galilee, where Jesus lived when a boy, than it was in the southern part of the land, in Judaea. In Judaea nearly all the people were Jews, and very proud they {18} were of the fact. In Galilee many belonged to other nations, and the Judaeans looked down on Galilee and thought it was half heathen. But even in Galilee there were many earnest Jews, and it may be doubted if, after all, half-heathen Galilee was not a better place for a boy to grow up in than was proud Jerusalem. It is better for a boy to be able to sympathize with those who do not belong to his set, than to look down on other people because they are somehow different from him. And then the schools and the churches! Every village in Palestine had them, and the school was in the church. The beginning of the training was at home. There is little doubt, however, that in the time of Jesus, Nazareth had a school, and that Jesus with the other boys was taught to read the Old Testament in Hebrew. The people no longer spoke the language in their homes, but it was always read in the services on the Sabbath, and the teaching of the schools was in it, as in the olden time the teaching of the schools in Europe was in Latin. On the Sabbath all the people came to these places of worship, which were called synagogues, and read the Old Testament and prayed to God and sometimes heard a sermon from some wise man who had something he wished to say to the people. Sometimes the man who preached was an old rabbi, who had thought about the great things of his religion for many years, until all the people had come to look with great respect on so wise and venerable a man. Sometimes it was a younger man, but with the fire of youth, and then when the people went home their hearts burned with a great {19} longing that their God would show himself to them in some wonderful deed of power. But the years passed on and the divine deed of power never came. So some of the people became disheartened and almost ceased to care what happened to their religion, except that if anyone insulted it, their anger burned up very quickly, and their hands reached for sticks and stones to throw at the man who dared to say a word against their faith. But others studied their old books with still more diligence, and strove so hard to keep all the laws they found, that almost no time was left to do anything else. Very much above the common people they felt themselves in their religious pride, and religious pride is the very worst pride in all the world. Such were the Pharisees, of whom the New Testament tells so much. But all over the country, both among the Pharisees and among the other people, were many patiently waiting and earnestly praying that God would show himself to his people. How did they want God to show himself? In some great act of relief for the nation. During these years Rome ruled over all the lands of western Asia. Now the rule of Rome was the wisest and best rule that these lands had ever known. Sometimes a selfish or a cruel officer appeared, who cared for nothing but the money he could get from the people, or who turned his soldiers into the streets to kill and plunder as they pleased, but generally the Romans made good and just governors. But the Jews were not content. They remembered the time when kings of their own nation had ruled over them, and they dreamed {20} dreams of a glorious future when God would free them from all foreign power, and Jerusalem should rule the world. They were very sure that this would come sometime. God would not always let a heathen army keep the castle which overlooked his own temple in Jerusalem. They read in the prophets of the Old Testament about a Prince and a Saviour whom God would send some day. This Prince was called the Messiah, and the hope of his coming was the Messianic hope. Every generation hoped that he would come in their day. Year by year they said, "It must be before long. God cannot wait much longer." Some of them thought that Israel itself was not pure enough, and that this kept back the Messiah. "If Israel kept the law perfectly for one day," so they said, "the Messiah would come." Others thought that they ought not to sit still and do nothing, but should be brave and strike a blow for their own liberty. Such men were looking for a leader, but no leader had yet been found. So all the people, with their various ways of thinking, were looking and longing and waiting for the Messiah. Is it any wonder that, when Jesus began to teach and do cures, the people asked one another if this might not be the Messiah, and that they sometimes tried to make him a leader to free them from the Romans? To understand what the people thought of Jesus and how Jesus talked to the people, one must know how this hope of the Messiah was all the time in the people's minds. They were ever saying, "Is not this the Messiah?" Jesus was ever answering, "Not the Messiah you expect." They were ever asking him, "Will you now found the kingdom?" {21}{22} [Illustration] GATHERING TARES IN THE STONY FIELDS NEAR BETHEL. Copyright by Underwood & Underwood and used by special permission. This would look like a very scanty harvest to eyes accustomed to fruitful fields. There are four species of tares in Palestine. The seeds are poisonous to man and to beasts, producing serious sickness and sometimes death. They are, however, harmless to fowls and are sold as food for poultry. It is customary to gather out the tares when the grain is nearly ready for harvest. Then the women and children go into the fields and carefully remove not only the tares but all the weeds as well. [End illustration] {23} Jesus was ever replying, "The kingdom of God is not outward, with courts and armies and a great parade. It is inward, and means obeying the will of God." So Jesus lived in that busy world of his day, but few understood him. At last, because he would not be the kind of a Messiah they wanted, they crucified him. About forty years after this, the busy, proud people attempted to fight the Romans. They were defeated, and Jerusalem was taken. The temple was burned, the stone walls were thrown down, and the Jews were killed or sent away. So the story of Palestine and of its great hope ends very sadly for the Jews, who so looked and longed for their freedom. But we shall always love the land where the Lord Jesus lived and the people among whom he worked, because he loved them so much himself. {24} [Illustration] Map of Palestine at the time of the New Testament. [End illustration] {25} IT CAME UPON THE MIDNIGHT CLEAR It came upon the midnight clear, That glorious song of old, From angels bending near the earth To touch their harps of gold; Peace on the earth, good-will to men. From heaven's all-gracious King; The world in solemn stillness lay To hear the angels sing. Still through the cloven skies they come, With peaceful wings unfurled; And still their heavenly music floats O'er all the weary world: Above its sad and lonely plains They bend on hovering wing. And ever o'er its Babel sounds The blessed angels sing. O ye beneath life's crushing load, Whose forms are bending low, Who toil along the climbing way With painful steps and slow! Look now, for glad and golden hours Come swiftly on the wing: Oh, rest beside the weary road, And hear the angels sing. For lo, the days are hastening on, By prophets seen of old, When with the ever-circling years, Shall come the time foretold, When the new heaven and earth shall own The Prince of Peace their King, And the whole world send back the song Which now the angels sing. --_Edmund H. Sears_. {26} BRIGHTEST AND BEST Brightest and best of the sons of the morning, Dawn on our darkness, and lend us thine aid. Star of the East, the horizon adorning, Guide where our infant Redeemer is laid. Cold on His cradle the dew-drops are shining, Low lies His head with the beasts of the stall; Angels adore Him in slumber reclining, Maker, and Monarch, and Saviour of all. Say, shall we yield Him, in costly devotion, Odors of Edam, and offerings divine, Gems of the mountain, and pearls of the ocean, Myrrh from the forest, or gold from the mine? Vainly we offer each ample oblation; Vainly with gifts would His favor secure: Richer by far is the heart's adoration; Dearer to God are the prayers of the poor. Brightest and best of the sons of the morning, Dawn on our darkness, and lend us thine aid. Star of the East, the horizon adorning, Guide where our infant Redeemer is laid. --_Reginald Heber_. {27}{28} [Illustration] BETHLEHEM. From a picture owned by the Detroit Photograph Company, and used by its kind permission. This picture shows the town, looking in from the Church of the Nativity. [End illustration] {29} THE THREE KINGS. There came three kings, ere break of day, All on Epiphanie; Their gifts they bare all rich and rare, All, all, Lord Christ, for Thee: Gold, frankincense, and myrrh are there, Where is the King? O where? O where? The star shone brightly overhead, The air was calm and still, O'er Bethlehem fields its rays were shed, The dew lay on the hill: We see no throne, no palace fair, Where is the King? O where? O where? An old man knelt at a manger low, A Babe lay in the stall; The starlight played on the infant brow, Deep silence lay o'er all. A maiden bent o'er the Babe in prayer:-- There is the King! O there! O there! --_Christmas Hymn of the 16th Century_. {30} JOY TO THE WORLD Joy to the world, the Lord is come: Let earth receive her King; Let every heart prepare Him room, And heaven and nature sing. Joy to the earth, the Saviour reigns: Let men their songs employ; While fields and floods, rocks, hills, and plains, Repeat the sounding joy. No more let sins and sorrows grow, Nor thorns infest the ground: He comes to make His blessings flow Far as the curse is found. He rules the world with truth and grace, And makes the nations prove The glories of His righteousness, And wonders of His love. --_Isaac Watts_. {31}{32} [Illustration] BETHLEHEM. The large building to the left is the Church of the Nativity. "See how far upon the Eastern road The star-led wizards haste with odours sweet. O run, present them with thy humle ode, And lay it lowly at his blessed feet; Have thou the honour first thy Lord to greet, And join thy voices with the angel quire From out his secret altar touched with hallow'd fire." --_John Milton_ {33} How the Lord Jesus Spent His Boyhood. {34} PERSONS OF THE STORY. _The CHILD JESUS_. _Joseph_. _Mary_. _King Herod_. _Angels, wise men, shepherds, soldiers, teachers in the temple_. PLACES OF THE STORY. _Bethlehem of Judaea_. _Jerusalem_. _Egypt_. _The village of Nazareth in Galilee_. {35}{36} [Illustration] THE CHURCH OF THE NATIVITY AT BETHLEHEM. Used by special permission of the Detroit Photograph Company. This marble star marks the place of Jesus' birth according to the belief of many. [End illustration] {37} I THE NATIVITY _How the Lord Jesus Was Born in a Stable_. (In the days of the Roman Emperor Augustus, a census of all the people of the empire was taken. Everyone went to his own city to be counted in the census. And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, to the city of David, which is called Bethlehem, because he was of the house and family of David; to enroll himself with Mary.) And it came to pass while they were there that she brought forth her firstborn son; and she wrapped him in swaddling clothes, and laid him in a manger, because there was no room for them in the inn. And there were shepherds in the same country abiding in the field, and keeping watch by night over their flock. And an angel of the Lord stood by them, and the glory of the Lord shone round about them: and they were much afraid. And the angel said unto them, "Be not afraid; for behold, I bring you good tidings of great joy which shall be to all the people: for there is born to you this day in the city of David a Saviour, which is Christ the Lord. And this is the sign unto you; Ye shall find a babe wrapped in swaddling clothes, and lying in a manger." And suddenly there was with the angel a multitude of the heavenly host praising God, and saying,-- {38} "Glory to God in the highest, And on earth peace among men in whom he is well pleased." And it came to pass, when the angels went away from them into heaven, the shepherds said one to another, "Let us now go even unto Bethlehem, and see what has come to pass, which the Lord hath made known unto us." And they came with haste, and found both Mary and Joseph, and the babe lying in the manger. And when they saw it, they made public the saying which was spoken to them about this child. And all that heard it wondered at the things which were spoken unto them by the shepherds. But Mary kept all these sayings, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, even as it was spoken unto them. {39}{40} [Illustration] THE FLIGHT INTO EGYPT. By W. A. Bouguereau (1825-1905) "Thou wayfaring Jesus, a pilgrim and stranger, Exiled from heaven by love at thy birth, Exiled again from thy rest in the manger, A fugitive child 'mid the perils of earth. "Cheer with thy fellowship all who are weary, Wandering far from the land that they love; Guide every heart that is homeless and dreary Safe to thy home in thy presence above." --_Van Dyke_ {41} II THE WISE MEN _How They Came from Afar to See the Lord Jesus_. Now when Jesus was born in Bethlehem of Judaea in the days of Herod the king, behold, wise men from the east came to Jerusalem, saying, "Where is he who is born King of the Jews? for we saw his star in the east, and have come to worship him." And when Herod the king heard it, he was troubled, and all Jerusalem with him. And gathering together all the chief priests and scribes of the people, he inquired of them where the Christ should be born. And they said unto him, "In Bethlehem of Judaea: for thus it is written by the prophet,-- 'And thou Bethlehem, land of Judah, Art in no wise least among the princes of Judah: For out of thee shall come forth a governor, Which shall be shepherd of my people Israel.'" Then Herod secretly called the wise men, and inquired of them carefully what time the star appeared. And he sent them to Bethlehem, and said, "Go and search out carefully concerning the young child; and when ye have found him, bring me word, that I also may come and worship him." And they, having heard the king, went their way; and {42} lo, the star, which they saw in the east, went before them, till it came and stood over where the young child was. And when they saw the star, they rejoiced with exceeding great joy. And they came into the house and saw the young child with Mary his mother; and they fell down and worshiped him; and opening their treasures they offered unto him gifts; gold and frankincense and myrrh. And being warned of God in a dream that they should not return to Herod, they departed into their own country another way. {43}{44} [Illustration] THE REPOSE IN EGYPT. This picture shows the Holy Family resting on the long journey to Egypt. They are within the borders of the land of the Pharaohs, and are passing the night in the shadow of one of the great sphinxes [End illustration] {45} III A JOURNEY TO THE LAND OF THE PHARAOHS. _How the Lord Jesus Was Taken to Egypt, How He Was Brought Back, and How He Lived in Nazareth_. Now when the wise men had departed behold, an angel of the Lord appeared to Joseph in a dream, saying, "Arise and take the young child and his mother, and flee into Egypt, and be thou there until I tell thee: for Herod will seek the young child to destroy him." And he arose and took the young child and his mother by night, and departed into Egypt; and was there until the death of Herod: that it might be fulfilled which was spoken by the Lord through the prophet, saying,-- "Out of Egypt did I call my son." Then Herod, when he saw that he was mocked by the wise men, was exceeding wroth, and sent forth, and slew all the male children that were in Bethlehem, and in all the borders thereof, from two years old and under, according to the time which he had carefully learned of the wise men. Then was fulfilled that which was spoken by Jeremiah the prophet, saying,-- "A voice was heard in Ramah, Weeping and great mourning, Rachel weeping for her children; And she would not be comforted, because they are not." {46} But when Herod was dead, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, "Arise and take the young child and his mother, and go into the land of Israel: for they are dead that sought the young child's life." And he arose and took the young child and his mother, and came into the land of Israel. But when he heard that Archelaus was reigning over Judaea instead of his father Herod, he was afraid to go thither; and being warned of God in a dream, he withdrew into Galilee, and came and dwelt in a city called Nazareth. And the child grew, and waxed strong, becoming full of wisdom: and the grace of God was upon him. {47}{48} [Illustration] THE BOY JESUS ON HIS WAY TO JERUSALEM. By O. Mengelberg "Oh! say not, dream not, heavenly notes To childish ears are vain, That the young mind at random floats And cannot reach the strain. "Was not our Lord a little child, Taught by degrees to pray, By father dear and mother mild Instructed day by day?" --_John Keble_ [End illustration] {49} IV THE BOYHOOD OF JESUS _How the Lord Jesus Went to a Feast at Jerusalem for the First Time_. And his parents went every year to Jerusalem at the feast of the Passover. And when he was twelve years old, they went up after the custom of the feast; and when the feast was over, as they were returning, the boy Jesus tarried behind in Jerusalem; and his parents knew it not; but supposing him to be in the company, they went a day's journey; and they sought for him among their kinsfolk and acquaintance: and when they found him not, they returned to Jerusalem, seeking for him. And it came to pass, after three days they found him in the temple, sitting in the midst of the teachers, both hearing them, and asking them questions: and all that heard him were amazed at his understanding and his answers. And when they saw him, they were astonished: and his mother said unto him, "Son, why hast thou thus dealt with us? behold, thy father and I sought thee sorrowing." And he said unto them, "How is it that ye sought me? knew ye not that I must be in my Father's house?" And they understood not the saying which he spoke unto them. And he went down with them, and came to {50} Nazareth; and he was subject unto them: and his mother kept all these things in her heart. And Jesus advanced in wisdom and stature, and in favor with God and men. The New Testament tells us very little about the boyhood of Jesus, but fortunately we know from other sources much of the life of children in Palestine in those days. Among the earliest memories of the boy Jesus must have been the tender voice of his mother, as she sang or repeated to him the beautiful songs which we call psalms, and told him those wonderful stories of the heroism and faith of his ancestors, of which we read in the Old Testament. When he was five or six years old, he began to go to school. There he sat on the floor with the other little children of the village, forming a semicircle about their master. He was taught at school to read and write, and to repeat from memory large portions of the Old Testament. He no doubt had a boy's gladness in freedom and play when school was out. It must have been very pleasant to sit in Joseph's shop, and watch the shavings curl from the plane, to see the wood fashioned into various shapes of usefulness. When he grew older he learned the carpenter's trade in this shop. Every Jewish boy had to learn a trade. The home life was very simple. The family was poor, and it was not always easy to make both ends meet. Jesus no doubt helped his mother about her work, especially in drawing water from the village well. Every Sabbath he went to the village church, or synagogue, as it was called, and listened attentively to the service. In the village he often caught glimpses of the outside world, for Nazareth was on one of the main caravan routes. Here he would see merchants from the far East, strange, bearded, swarthy men with trains of camels, laden with bundles of precious merchandise, rugs, and gems, and sweet smelling sandal wood. Here he might see a company of Roman soldiers, marching under command of a centurion, short, stern men, helmeted, with shining armor, sword, and spear, in perfect discipline, showing the pride of the race which had conquered the world by force of arms. Here he saw, too, the poor and the suffering, the beggar, the outcast. {51}{52} [Illustration] FINDING OF CHRIST IN THE TEMPLE. Holman Hunt (1821-1910) From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. [End illustration] {53} He began to see, no doubt, as a boy, how much the world needed a saviour, and he began to form his resolution to be a hero, not a hero like the Roman soldier, but a hero of peace, one who should help and uplift humanity. So the days of his boyhood passed, in study, and work, and play, as he steadily grew toward manhood. Every year three great feasts were kept by the Jews. The greatest of these was the Passover. People who could do so, left their homes, and journeyed to Jerusalem, the great sacred city of the Jews, to keep this feast; so that all the houses of the city were full of guests, all the villages near by were crowded with people, and the hills about were covered with the tents of those who could find no shelter in the houses. Women and little children were not required to take the hard journey, though they sometimes went. The journey had to be made on foot, or on the backs of horses or mules, the men carrying their food with them, and stopping at night where the dark found them. When they could arrange it, groups of friends and neighbors liked to go together, for company and safety. It was then often a happy journey, though it was never easy, and much as the boys looked forward to it, they often found that it was tiresome to tramp all day over the hills, and that they did not sleep as well at night on the open ground, with the cold stars looking down at them, as they did in their own beds at home. Yet the boys liked to go. Boys no doubt liked to "camp out" then, as they do now, and there was always a touch of adventure; the possibility of meeting robbers, or wild beasts. Besides, it was taking a part in man's work; for they were sometimes allowed to go when they were twelve years old. When they reached this age, they were to "keep the law," as their fathers did, and that made them feel like men. So it must have been a great day for Jesus, when he, now twelve years old, was allowed for the first time to start by his father's side, while his mother rode on an ass beside them, for the long walk of sixty miles in the soft spring air, over the hills to the city and the temple of which he had heard so much. {54} IMMORTAL LOVE Immortal love, forever full, Forever flowing free, Forever shared, forever whole, A never-ebbing sea. Blow, winds of God, awake and blow The mists of earth away! Shine out, O Light Divine, and show How wide and far we stray! We may not climb the heavenly steeps To bring the Lord Christ down: In vain we search the lowest deeps, For Him no depths can drown. But warm, sweet, tender, even yet A present help is He; And faith has still its Olivet, And love its Galilee. The healing of His seamless dress Is by our beds of pain; We touch Him in life's throng and press, And we are whole again. Through Him the first fond prayers are said Our lips of childhood frame, The last low whispers of our dead Are burdened with His name. O Lord and Master of us all! Whate'er our name or sign, We own Thy sway, we hear Thy call, We test our lives by Thine. --_John Greenleaf Whittier_. {55}{56} [Illustration] A CARPENTER SHOP. From a photograph taken by Prof. Lewis Bayles Paton of Hartford Theological Seminary, and used by his kind permission. This is a most interesting picture of an Eastern carpenter's shop. Some of the young workmen look very keen and intelligent. So the boy Jesus must have looked in the little shop of Joseph at Nazareth. [End illustration] {57} JESUS, I MY CROSS HAVE TAKEN Jesus, I my cross have taken, All to leave and follow Thee; Destitute, despised, forsaken, Thou from hence my all shalt be: Perish every fond ambition, All I've sought and hoped and known; Yet how rich is my condition, God and heaven are still my own. Let the world despise and leave me, They have left my Saviour, too; Human hearts and looks deceive me; Thou art not, like man, untrue; And while Thou shalt smile upon me, God of wisdom, love, and might, Foes may hate, and friends may shun me, Show Thy face, and all is bright. Go, then, earthly fame and treasure; Come, disaster, scorn, and pain! In Thy service, pain is pleasure; With Thy favor, loss is gain. I have called Thee, Abba, Father; I have stayed my heart on Thee: Storms may howl, and clouds may gather, All must work for good to me. Man may trouble and distress me, 'Twill but drive me to Thy breast; Life with trials hard may press me, Heaven will bring me sweeter rest. O 'tis not in grief to harm me, While Thy love is left to me; O 'twere not in joy to charm me, Were that joy unmixed with Thee. --_Henry Francis Lyte_. {58} AM I A SOLDIER OF THE CROSS Am I a soldier of the cross, A follower of the Lamb? And shall I fear to own His cause, Or blush to speak His name? Must I be carried to the skies On flowery beds of ease, While others fought to win the prize, And sailed through bloody seas? Are there no foes for me to face? Must I not stem the flood? Is this vile world a friend to grace, To help me on to God? Sure I must fight, if I would reign; Increase my courage, Lord; I'll bear the toil, endure the pain, Supported by Thy word. Thy saints, in all this glorious war, Shall conquer, though they die; They view the triumph from afar, And seize it with their eye. When that illustrious day shall rise, And all Thine armies shine In robes of victory through the skies, The glory shall be Thine. --_Isaac Watts_. {59}{60} [Illustration] NAZARETH. The village of Nazareth itself lies in a basin, but from the hills all about it the most extended view can be obtained. The scenes of many of the most thrilling episodes in the history of Israel are in sight. In Jesus' time it was near the great caravan roads, and the center of a busy civilization. "It was not as a rustic preaching to rustics that our Lord went about. He went forth in a part of the Roman empire full of Roman civilization, busy and populous."--_Walter Besant_ [End illustration] {61} How the Lord Jesus Began to Win the Love of Many People. {62} PERSONS OF THE STORY. _The LORD JESUS_. _John the Baptist_. _The Disciples of Jesus_. _Mary, the Mother of Jesus_. _Nicodemus, a great teacher at Jerusalem_. _A woman of Samaria_. _A king's officer_. _The Evil One_. _Pharisees, Sadducees_. _Soldiers, a wedding party, money changers, priests, Samaritans_. PLACES OF THE STORY. _The Jordan River. The Wilderness_. _Cana in Galilee. Jerusalem. Samaria_. _Galilee_. {63}{64} [Illustration] THE LOWER FORDS OF THE JORDAN. Photograph taken by Mrs. Frank L. Goodspeed of Springfield, Mass., and used by her kind permission. This fine picture shows the traditional place of the baptism of Jesus. The river has been at flood, as often happens in its impetuous torrent, and quantities of driftwood are shown along its banks. [End illustration] {65} I THE BAPTISM OF JESUS _How John Preached to the People, and How the Lord Jesus Was Baptized by Him in the River Jordan_. In those days came John the Baptist, preaching in the wilderness of Judaea, saying, "Repent ye; for the kingdom of heaven is at hand. For this is he who was spoken of by Isaiah the prophet, saying,-- 'The voice of one crying in the wilderness, Make ye ready the way of the Lord, Make his paths straight.'" Now John himself had his raiment of camel's hair, and a leathern girdle about his loins; and his food was locusts and wild honey. Then went out unto him the people of Jerusalem, and all Judaea, and all the region round about Jordan; and they were baptized by him in the river Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said unto them, "Ye offspring of vipers, who warned you to flee from the wrath to come? Bring forth therefore fruit worthy of repentance: and think not to say within yourselves, 'We have Abraham to our father': for I say unto you, that God is able of these stones to raise up children unto Abraham. {66} "And even now is the axe laid unto the root of the trees: every tree therefore that bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he who cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit and with fire: whose fan is in his hand, and he will thoroughly cleanse his threshing-floor; and he will gather his wheat into the garner, but the chaff he will burn up with unquenchable fire." And the multitudes asked him, saying, "What then must we do?" And he answered and said unto them, "He that hath two coats, let him impart to him that hath none; and he that hath food, let him do likewise." And there came also publicans to be baptized, and they said unto him, "Master, what must we do?" And he said unto them, "Extort no more than that which is appointed you." And soldiers also asked him, saying, "And we, what must we do?" And he said unto them, "Do violence to no man, neither take anything wrongfully; and be content with your wages." Then cometh Jesus from Galilee to the Jordan unto John, to be baptized by him. But John would have hindered him, saying, "I have need to be baptized by thee, and comest thou to me?" But Jesus answering said unto him, "Permit it now: for thus it becometh us to fulfill all righteousness." {67} [Illustration] JESUS TAKING LEAVE OF HIS MOTHER. By Bernard Plockhorst This picture shows Jesus taking leave of Mary before beginning his ministry. [End illustration] {69} Then he permitted him. And Jesus, when he was baptized, went up straightway from the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending as a dove, and coming upon him; and lo, a voice out of the heavens, saying,-- "This is my beloved Son, in Whom I am well pleased." {70} II THE TEMPTATION IN THE WILDERNESS. _How the Lord Jesus Fought with a Great Foe_. And Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit in the wilderness during forty days, being tempted of the devil. And he ate nothing in those days: and when they were completed, he hungered. And the devil said unto him, "If thou art the Son of God, command this stone that it become bread." And Jesus answered unto him, "It is written. 'Man shall not live by bread alone.'" And he led him up, and showed him all the kingdoms of the world in a moment of time. And the devil said unto him, "To thee will I give all this authority, and the glory of them: for it hath been delivered unto me; and to whomsoever I will I give it. If thou therefore wilt worship before me, it shall all be thine." And Jesus answered and said unto him, "It is written, 'Thou shalt worship the Lord thy God, and him only shalt thou serve.'" {71}{72} [Illustration] THE WILDERNESS OF THE TEMPTATION. This wild and desolate region accords very well with our ideas of the place of the temptation of Jesus. The great cliff in the picture faces a narrow ravine not far from Jericho [End illustration] {73} And he led him to Jerusalem, and set him on the pinnacle of the temple, and said unto him, "If thou art the Son of God, cast thyself down from hence: for it is written,-- 'He shall give his angels charge concerning thee, to guard thee: and, 'On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone.'" And Jesus answering said unto him, "It is said, 'Thou shalt not tempt the Lord thy God.'" And he was in the wilderness forty days tempted of Satan; and he was with wild beasts; and the angels ministered unto him. {74} III THE FIRST DISCIPLES. _How the Lord Jesus Began to Win the Love of His Friends_. One day after Jesus had returned from the wilderness, where he had met the temptation, John the Baptist saw him approaching, and said, "Behold, the Lamb of God, who taketh away the sin of the world! This is he of whom I said, 'After me cometh a man which is become before me: for he was before me.' And I knew him not; but that he should be made manifest to Israel, for this cause came I baptizing with water." Again on the morrow John was standing, and two of his disciples; and he looked upon Jesus as he walked, and said, "Behold, the Lamb of God!" And the two disciples heard him speak, and they followed Jesus. And Jesus turned, and beheld them following, and saith unto them, "What seek ye?" And they said unto him, "Rabbi (that is, Master), where abidest thou?" He saith unto them, "Come, and ye shall see." They came therefore and saw where he abode; and they abode with him that day: it was about the tenth hoar. One of the two that heard John speak, and followed him, was Andrew, Simon Peter's brother. He findeth first his own brother Simon, and saith unto him, "We have found the Messiah" (that is, Christ). {75}{76} [Illustration] JESUS AND THE FISHERMEN. By Zimmermann [End illustration] {77} He brought him unto Jesus. Jesus looked upon him, and said, "Thou art Simon the son of John: thou shalt be called Cephas" (that is, Peter). On the morrow he was minded to go forth into Galilee, and he findeth Philip: and Jesus saith unto him, "Follow me." Now Philip was from Bethsaida, of the city of Andrew and Peter. Philip findeth Nathanael, and saith unto him, "We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph." And Nathanael said unto him, "Can any good thing come out of Nazareth?" Philip saith unto him, "Come and see." Jesus saw Nathanael coming to him, and saith of him, "Behold, an Israelite indeed, in whom is no guile!" Nathanael saith unto him, "Whence knowest thou me?" Jesus answered and said unto him, "Before Philip called thee, when thou wast under the fig tree, I saw thee." Nathanael answered him, "Rabbi, thou art the Son of God; thou art King of Israel." Jesus answered and said unto him, "Because I said unto thee, I saw thee underneath the fig tree, believest thou? thou shalt see greater things than these. Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man." {78} IV THE FIRST MIRACLE. _How the Lord Jesus Went to a Wedding_. The third day after Jesus had started for Galilee with his new friends, there was a marriage in Cana of Galilee; and the mother of Jesus was there: and Jesus also was bidden, with his disciples, to the marriage. And when the wine failed, the mother of Jesus said unto him, "They have no wine." And Jesus said unto her, "Woman, what have I to do with thee? mine hour is not yet come." His mother said unto the servants, "Whatsoever he saith unto you, do it." Now there were six waterpots of stone set there after the Jews' custom of purifying, containing two or three firkins apiece. Jesus said unto them, "Fill the waterpots with water." And they filled them up to the brim. And he said unto them, "Draw out now, and bear unto the ruler of the feast." And they bore it. And when the ruler of the feast tasted the water now become wine, and knew not whence it was (but the servants which had drawn the water knew), the ruler of the feast called the bridegroom, and said unto him, "Every man setteth on first the good wine; and when men have drunk freely, then that which is worse: thou hast kept the good wine until now." This beginning of his signs did Jesus in Cana of Galilee, and manifested his glory; and his disciples believed on him. {79} V AT THE PASSOVER. _How the Lord Jesus Went Again to Jerusalem, What He Did, and the Friends He Made There_. And the Passover of the Jews was at hand, and Jesus went up to Jerusalem. And he found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: and he made a scourge of cords, and cast all out of the temple, both the sheep and the oxen; and he poured out the changers' money and overthrew their tables; and to them that sold the doves he said, "Take these things hence; make not my Father's house a house of merchandise." Now when he was in Jerusalem at the Passover, during the feast, many believed on his name, beholding his signs which he did. Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came unto him by night, and said to him, "Rabbi, we know that thou art a teacher come from God: for no man can do these signs that thou doest, except God be with him." Jesus answered and said unto him, "Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God." {80} Nicodemus said unto him, "How can a man be born when he is old? can he enter a second time into his mother's womb, and be born?" Jesus answered, "Verily, verily, I say unto thee, Except a man be born of water and the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, 'Ye must be born anew.' The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, and whither it goeth: so is everyone that is born of the Spirit." Nicodemus answered and said unto him, "How can these things be?" Jesus replied to him, "Art thou the teacher of Israel, and understandest not these things? Verily, verily, I say unto thee, We speak that we do know, and bear witness of that we have seen; and ye receive not our witness. If I told you earthly things, and ye believe not, how shall ye believe, if I tell you heavenly things? And no man hath ascended into heaven, but he that descended out of heaven, even the Son of man, which is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth may in him have eternal life." (This is the end of the story of the Lord Jesus and Nicodemus. What follows is added by the writer of the gospel.) For God so loved the world, that he gave his only begotten Son, that whosoever believeth on him should not perish, but have eternal life. For God sent not the Son {81} into the world to judge the world; but that the world should be saved through him. He that believeth on him is not judged: he that believeth not hath been judged already, because he hath not believed on the name of the only begotten Son of God. And this is the judgment, that the light is come into the world, and men loved the darkness rather than the light; for their works were evil. For every one that doeth ill hateth the light, and cometh not to the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God. {82} VI JESUS AT JACOB'S WELL. _How the Lord Jesus Made Much of Two Days in Samaria_. Afterward Jesus left Judaea, and departed again into Galilee. And he must needs pass through Samaria. So he cometh to a city of Samaria, called Sychar, near to the plot of ground that Jacob gave to his son Joseph: and Jacob's well was there. Jesus therefore, being wearied with his journey, sat by the well. It was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, "Give me to drink." For his disciples were gone away into the city to buy food. The Samaritan woman therefore saith unto him, "How is it that thou, being a Jew, askest drink of me, which am a Samaritan woman?" (For Jews have no dealings with Samaritans.) Jesus answered and said unto her, "If thou knewest the gift of God, and who it is that saith to thee, 'Give me to drink'; thou wouldest have asked of him, and he would have given thee living water." The woman saith unto him, "Sir, thou hast nothing to draw with, and the well is deep. Whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his sons, and his cattle?" {83}{84} [Illustration] JESUS AND THE WOMAN OF SAMARIA. By Heinrich Hofmann "Sweet was the hour, O Lord! to thee At Sychor's lonely well, When a poor outcast heard thee there Thy great salvation tell. There Jacob's erring daughter found Those streams unknown before, The water brooks of life, that make The weary thirst no more." --_Sir Edward Demey_ {85} Jesus answered and said unto her, "Everyone that drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a well of water, springing up unto eternal life." The woman saith unto him, "Sir, give me this water, that I thirst not, neither come all the way hither to draw." Jesus saith unto her, "Go, call thy husband, and come hither." The woman answered and said unto him, "I have no husband." Jesus saith unto her, "Thou saidst well, 'I have no husband': for thou hast had five husbands; and he whom thou now hast is not thy husband: this hast thou said truly." The woman saith unto him, "Sir, I perceive that thou art a prophet. Our fathers worshiped in this mountain; and ye say, that in Jerusalem is the place where men ought to worship." Jesus saith unto her, "Woman, believe me, the hour cometh, when neither in this mountain, nor in Jerusalem, shall ye worship the Father. Ye worship that which ye know not: we worship that which we know: for salvation is from the Jews. But the hour cometh, and now is, when the true worshipers shall worship the Father in spirit and truth: for such doth the Father seek to be his worshipers. God is a Spirit: and they that worship him must worship in spirit and truth." {86} The woman saith unto him, "I know that Messiah cometh (which is called Christ): when he is come, he will declare unto us all things." Jesus saith unto her, "I that speak unto thee am he." And upon this came his disciples; and they marveled that he was speaking with a woman; yet no man said, "What seekest thou?" or, "Why speakest thou with her?" So the woman left her waterpot, and went away into the city, and saith to the men, "Come, see a man, who told me all things that ever I did: can this be the Christ?" They went out of the city, and were coming to him. In the mean while the disciples prayed him, saying, "Rabbi, eat." But he said unto them, "I have meat to eat that ye know not." The disciples therefore said one to another, "Hath any man brought him aught to eat?" Jesus saith unto them, "My meat is to do the will of him that sent me, and to accomplish his work. Say not ye, There are yet four months, and then cometh the harvest? behold, I say unto you, Lift up your eyes, and look on the fields, that they are white already unto harvest. He that reapeth receiveth wages, and gathereth fruit unto life eternal; that he that soweth and he that reapeth may rejoice together. For herein is the saying true, One soweth, and another reapeth. I sent you to reap that whereon ye have not labored: others have labored, and ye are entered into their labor." And from that city many of the Samaritans believed on him because of the word of the woman, who testified, {87} "He told me all things that ever I did." So when the Samaritans came unto him, they besought him to abide with them: and he abode there two days. And many more believed because of his word; and they said to the woman, "Now we believe, not because of thy speaking: for we have heard for ourselves, and know that this is indeed the Saviour of the world." {88} VII THE GOOD SAMARITAN (At another time, Jesus, who had been so kindly treated by the Samaritans, told this story to show how everyone ought to treat others kindly. This is how he happened to tell the story):-- A teacher asked Jesus, to test him, what he should do to inherit eternal life. Jesus answered, "What does the law say?" The teacher replied, "The law says, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.'" And he said unto him, "Thou hast answered right: this do, and thou shalt live." But he, desiring to justify himself, said unto Jesus, "And who is my neighbor?" Jesus made answer and said, "A certain man was going down from Jerusalem to Jericho; and he fell among robbers, who stripped him and beat him, and departed, leaving him half dead. And by chance a certain priest was going down that way: and when he saw him, he passed by on the other side. And in like manner a Levite also, when he came to the place, and saw him, passed by on the other side. But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he was moved with compassion, and came to him, and bound up his wounds, pouring on them oil and wine; and he set him on his own beast, and brought him to an inn, and took care of him. {89}{90} [Illustration] "INN OF THE GOOD SAMARITAN" From a photograph taken by Louis L. Tribus, Consulting Engineer and Commissioner of Public Works of the Borough of Richmond, City of New York, and used by his kind permission. This is the traditional site of the "Inn of the Good Samaritan," on the pilgrim road the "Ascent of Blood," which leads from Jericho to Jerusalem. When taken upwards, a more hot and heavy way it is impossible to conceive--between blistered limestones and rocks, and in front the bare hills piled high, without shadow or verdure. There is no water from Jericho till you reach the roots of the Mount of Olives. Curious red streaks appear from time to time on the stones, and perhaps account for the sanguinary names which attach to the road,--but the crimes committed here make these doubly deserved. [End illustration] {91} And on the morrow he took out two pence, and gave them to the host, and said, 'Take care of him; and whatsoever thou spendest more, I, when I come back again, will repay thee.' "Which of these three, thinkest thou, proved neighbor unto him that fell among the robbers?" And he said, "He that showed mercy on him." And Jesus said unto him, "Go, and do thou likewise." {92} VIII JESUS AND THE KING'S OFFICER _How the Lord Jesus Went Back to Galilee, and How He Healed the Son of a King's Officer_. And after the two days in Samaria he went forth from thence into Galilee. For Jesus himself testified, that a prophet hath no honor in his own country. So when he came into Galilee, the Galilaeans received him, having seen all the things that he did in Jerusalem at the feast: for they also went unto the feast. He came therefore again unto Cana of Galilee, where he made the water wine. And there was a certain king's officer whose son was sick at Capernaum. When he heard that Jesus had come out of Judaea into Galilee, he went unto him, and besought him that he would come down, and heal his son; for he was at the point of death. Jesus therefore said unto him, "Except ye see signs and wonders, ye will in no wise believe." The king's officer saith unto him, "Sir, come down ere my child die." Jesus saith unto him, "Go thy way; thy son liveth." The man believed the word that Jesus spoke unto him, and he went his way. And as he was now going down, his servants met him, saying, that his son lived. So he {93} inquired of them the hour when he began to recover. They said therefore unto him, "Yesterday at the seventh hour the fever left him." So the father knew that it was at that hour in which Jesus said unto him, "Thy son liveth": and himself believed, and his whole house. {94} IX THE CHOOSING OF THE TWELVE DISCIPLES. _How the Lord Jesus Gathered About Him the Men Who Were to Be His Closest Friends_. Passing along by the sea of Galilee, Jesus saw Simon and Andrew the brother of Simon casting a net in the sea: for they were fishers. And he said unto them, "Come ye after me, and I will make you fishers of men." And straightway they left the nets, and followed him. And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets. And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him. And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. And as he passed by, he saw Levi the son of Alphaeus sitting at the place of toll, and he saith unto him, "Follow me." And he arose and followed him. And it came to pass, that he was sitting at meat in his house, and many publicans and sinners sat down with Jesus and his disciples: for there were many, and they followed him. And the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, "He eateth and drinketh with publicans and sinners." {95} And when Jesus heard it, he saith unto them, "They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners." And he went up into the mountain, and called unto him whom he himself would: and they went unto him. And he appointed twelve, that they might be with him, and that he might send them forth to preach, and to have authority to cast out demons: and Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James; and them he surnamed Boanerges, which is, Sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot, and Judas Iscariot, who also betrayed him. {96} The Glorious Company of the Apostles Simon Peter. Andrew. James. John. Philip. Bartholomew. Thomas. Matthew. James "the less". Thaddaeus Simon the Zealot. Judas Iscariot, the traitor. {97} _Simon Peter_. Brother of Andrew. Fisherman. Residence Bethsaida. One of the leaders of the apostles. Said to have founded the church at Rome and to have suffered martyrdom under Nero. _Andrew_. Brother of Simon Peter. Fisherman. Residence Bethsaida. Tradition says he was crucified at Patrae by the proconsul AEgeas. _James_. Brother of John. Son of Zebedee. Fisherman. Home Bethsaida. Beheaded by Herod Agrippa only fourteen years after the crucifixion. The first of the "glorious company of the apostles" to join "the noble army of martyrs." _John_. "The beloved Disciple." Fisherman. Brother of James. Son of Zebedee. Home Bethsaida. Reputed author of Gospel of St. John, the Epistles of John and the Apocalypse. Said to have lived to an extreme old age, dying a natural death at Ephesus. _Philip_. Fellow townsman of Peter and Andrew, and probably, like them, a fisherman. Said by tradition to have been crucified head downwards in the reign of Domitian. _Bartholomew_. Native of Cana of Galilee. Tradition says that he suffered martyrdom in India. _Thomas_. "The Doubter." Occupation unknown. Residence unknown. Tradition says that he was sold as a slave to an Indian merchant; that he preached the gospel there with great effect and died a natural death at an advanced age. _Matthew_. "The Publican." A customs officer near Capernaum. Author of the Gospel of Matthew. Nothing is known of his subsequent life or of his death. _James_. The son of Alphaeus. Called "the less." No details of his history are known. _Thaddaeus_. Occupation not known. Thought to have lived at Jerusalem. Tradition says he preached the gospel in Africa. Fate unknown. _Simon, the Zealot_. No details are known of his life. _Judas Iscariot_. The Traitor and Betrayer of Jesus. Iscariot means "the man of Karioth." He was the only Judaean among the apostles. He committed suicide by hanging after the crucifixion. {98} {99} OH, WHERE IS HE THAT TROD THE SEA? Oh, where is He that trod the sea? Oh, where is He that spake? And demons from their victims flee, The dead their slumbers break; The palsied rise in freedom strong, The dumb men talk and sing, And from blind eyes, benighted long, Bright beams of morning spring. Oh, where is He that trod the sea? 'T is only He can save; To thousands hungering wearily, A wondrous meal He gave: Full soon, celestially fed, Their mystic fare they take; 'T was springtide when He blest the bread, 'T was harvest when He brake. Oh, where is He that trod the sea? My soul, the Lord is here: Let all thy fears be hushed in thee; To leap, to look, to hear, Be thine: thy needs He'll satisfy: Art thou diseased, or dumb? Or dost thou in thy hunger cry? "I come," saith Christ, "I come." --_Thomas T. Lynch_. {100} JESUS, SAVIOUR, PILOT ME Jesus, Saviour, pilot me, Over life's tempestuous sea; Unknown waves before me roll, Hiding rock and treacherous shoal; Chart and compass came from Thee: Jesus, Saviour, pilot me. As a mother stills her child, Thou canst hush the ocean wild; Boisterous waves obey Thy will When Thou say'st to them "Be still!" Wondrous Sovereign of the sea. Jesus, Saviour, pilot me. When at last I near the shore, And the fearful breakers roar 'Twixt me and the peaceful rest, Then, while leaning on Thy breast, May I hear Thee say to me, "Fear not, I will pilot thee!" --_E. Hopper_. {101} JESUS CALLS US Jesus calls us: o'er the tumult Of our life's wild, restless sea, Day by day His sweet voice soundeth, Softly, clearly--"Follow Me." Jesus calls us, from the evil In a world we cannot flee, From each idol that would keep us, Softly, clearly--"Follow Me." Still in joy and still in sadness We discern our own decree; Still He calls, in cares and pleasures, Softly, clearly--"Follow Me." Thou dost call us! may we ever To Thy call attentive be; Give our hearts to Thine obedience, Rise, leave all, and follow Thee. --_Mrs. Cecil Frances Alexander._ {102} HAIL TO THE LORD'S ANOINTED. Hail to the Lord's Anointed, Great David's greater Son; Hail, in the time appointed, His reign on earth begun! He comes to break oppression, To set the captive free, To take away transgression, And rule in equity. He comes with succor speedy To those who suffer wrong; To help the poor and needy, And bid the weak be strong; To give them songs for sighing, Their darkness turn to light, Whose souls, condemned and dying, Were precious in His sight. For Him shall prayer unceasing And daily vows ascend; His kingdom still increasing, A kingdom without end. The tide of time shall never His covenant remove; His name shall stand forever; That name to us is Love! --_James Montgomery_. {103} How the Lord Jesus went about doing good, teaching and healing, and how He grew in favor with the people. {104} PERSONS OF THE STORY. _The LORD JESUS_. _A Roman Captain and his servant_. _The Disciples of Jesus_. _Peter's mother-in-law_. _A widow of Nain and her son_. _Jairus, his wife and little daughter_. _John the Baptist_. _Herod_. _Herodias and her daughter_. _A little lad with loaves and fishes_. _Multitudes of people, lepers, palsied, and those having all manner of diseases_. PLACES OF THE STORY. _The "Mount of Beatitudes_." _Capernaum_. _The region of Galilee_. _The lake of Gennesaret_. _Gadara_. _The city of Nain_. _The Jordan_. _The prison in the "Black Fortress" of Machaerus_. _The banquet hall of Herod_. {105} I THE SERMON ON THE MOUNT _How the Lord Jesus Taught the People the Way of Right Living_. And seeing the multitudes, he went up into the mountain: and when he had sat down, his disciples came unto him: and he opened his mouth and taught them, saying,-- THE BEATITUDES. "Blessed are the poor in spirit: for theirs is the kingdom of heaven. "Blessed are they that mourn: for they shall be comforted. "Blessed are the meek: for they shall inherit the earth. "Blessed are they that hunger and thirst for righteousness: for they shall be filled. "Blessed are the merciful: for they shall obtain mercy. "Blessed are the pure in heart: for they shall see God. "Blessed are the peacemakers: for they shall be called sons of God. "Blessed are they that have been persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye when men shall reproach you, and persecute you, and say all manner of {106} evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you." "Ye are the salt of the earth: but if the salt have lost its savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out and trodden under foot of men. Ye are the light of the world. A city set on a hill cannot be hid. Neither do men light a lamp, and put it under the bushel, but on the stand; and it shineth unto all that are in the house. Even so let your light shine before men, that they may see your good works, and glorify your Father which is in heaven." THE NEW WAY OF RIGHT LIVING. _Be Right in the Heart, and Not in Outward Appearance Only_. "Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill. For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven." {107}{108} [Illustration] LOOKING NORTHEAST FROM THE MOUNT OF BEATITUDES TO CAPERNAUM AND THE SEA OF GALILEE. Copyright by Underwood & Underwood and used by special permission. "Kurn Hattin," the "Horns of Hattin," a double-peaked hill four miles back from the sea and about eight miles southwest from Capernaum, is the traditional location of the mountain from which Jesus delivered the Sermon on the Mount. [End illustration] {109} _It is a Sin to Get Angry_. "Ye have heard that it was said to them of old time, 'Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment': but I say unto you, that every one who is angry with his brother shall be in danger of the judgment; and whosoever shall say to his brother, 'Worthless fellow,' shall be in danger of the council; and whosoever shall say, 'Thou fool,' shall be in danger of the hell of fire. If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift. Agree with thine adversary quickly, while thou art with him in the way; lest the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the last farthing." _It is a Sin to Swear_. "Again, ye have heard that it was said to them of old time, 'Thou shalt not perjure thyself, but shalt perform unto the Lord thine oaths': but I say unto you, Swear not at all; neither by the heaven, for it is the throne of God; nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. Neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, 'Yea, yea; Nay, nay': and whatsoever is more than these is of the evil one." {110} _It is a Sin to Be Revengeful_. "Ye have heard that it was said, 'An eye for an eye, and a tooth for a tooth': but I say unto you, Resist not evil: but whosoever smiteth thee on thy right cheek, turn to him the other also. And if any man would go to law with thee, and take away thy coat, let him have thy cloak also. And whosoever shall compel thee to go one mile, go with him two. Give to him that asketh thee, and from him that would borrow of thee turn not thou away." _It is a Sin to Think Evil of Others_. "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured unto you. And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, 'Let me cast out the mote out of thine eye'; and lo, the beam is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye." _The Right Way is to Love Your Enemies_. "Ye have heard that it was said, 'Thou shalt love thy neighbor, and hate thine enemy': but I say unto you, Love your enemies, and pray for them that persecute you; that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust. For if ye love them {111} that love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the Gentiles the same? Ye therefore shall be perfect, as your heavenly Father is perfect." _The Right Way to Do Good Deeds_. "Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven. "When therefore thou doest alms, sound not a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have received their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: that thine alms may be in secret: and thy Father who seeth in secret shall recompense thee." _The Right Way to Pray_. "And when ye pray, ye shall not be as the hypocrites: for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have received their reward. But thou, when thou prayest, enter into thine inner chamber, and having shut thy door, pray to thy Father who is in secret, and thy Father who seeth in secret shall recompense thee. And in praying use not vain repetitions, as the Gentiles do: for they think that they shall be heard {112} for their much speaking. Be not therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. After this manner therefore pray ye:"-- THE LORD'S PRAYER. "Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done In earth, as it is in heaven. Give us this day our daily bread, And forgive us our debts, As we forgive our debtors. And lead us not into temptation, But deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever, Amen." "For if ye forgive men their trespasses, your heavenly Father will also forgive you. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you: for everyone that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. Or what man is there of you, who, if his son shall ask him for a loaf, will give him a stone; or if he shall ask for a fish, will give him a serpent? If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him?" {113}{114} [Illustration] JESUS PREACHING THE SERMON ON THE MOUNT. [End illustration] {115} THE GOLDEN RULE. "All things therefore whatsoever ye would that men should do unto you, then so do ye also unto them: for this is the law and the prophets." _The Right Way to Be Rich_. "Lay not up for yourselves treasures upon the earth, where moth and rust doth consume, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth consume, and where thieves do not break through nor steal: for where thy treasure is, there will thy heart be also." _Trust God, and He Will Take Care of You_. "The lamp of the body is the eye: if therefore thine eye be right, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is the darkness! "No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. "Therefore I say unto you, Be not anxious for your life, what ye shall eat, or what ye shall drink; nor yet for {116} your body, what ye shall put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of much more value than they? And which of you by being anxious can add one cubit unto his stature? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But if God doth so clothe the grass of the field, which to-day is, and to-morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? "Be not therefore anxious, saying, 'What shall we eat?' or, 'What shall we drink?' or, 'Wherewithal shall we be clothed?' For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things shall be added unto you. Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof." _God Wants Deeds, Not Words_. "Enter ye in by the narrow gate: for wide is the gate, and broad is the way, that leadeth to destruction, and many be they that enter in thereby. For narrow is the gate, and strait the way, that leadeth unto life, and few be they that find it. {117} "For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit. For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. The good man out of the good treasure of his heart bringeth forth that which is good; and the evil man out of the evil treasure bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh. "Not everyone that saith unto me, 'Lord, Lord,' shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. "Many will say unto me in that day, 'Lord, Lord, Did we not prophesy in thy name, And by thy name cast out demons, And by thy name do many mighty works?' And then I will profess unto them, 'I never knew you; Depart from me, ye that work iniquity.' "Everyone therefore who heareth these words of mine, And doeth them, Shall be likened unto a wise man, Which built his house upon the rock: And the rain descended, and the floods came, And the winds blew, and beat upon that house: And it fell not, for it was founded upon the rock. "And everyone who heareth these words of mine, And doeth them not, {118} Shall be likened unto a foolish man, Which built his house upon the sand: And the rain descended, and the floods came, And the wind blew, and smote upon that house; And it fell, and great was the fall thereof." And it came to pass, when Jesus ended these words, the multitudes were astonished at his teaching: for he taught them as one having authority, and not as their scribes. {119}{120} [Illustration] RUINS OF THE SYNAGOGUE AT CAPERNAUM. From a photograph of the Palestine Exploration Fund, and used by special permission. [End illustration] {121} II THE ROMAN SOLDIER'S FAITH _How the Lord Jesus Healed the Captain's Servant_. And when he was come down from the mountain, great multitudes followed him, and he entered into Capernaum. And a certain Roman captain's servant, who was dear to him, was sick and at the point of death. And when he heard concerning Jesus, he sent unto him elders of the Jews, asking him that he would come and save his servant. And they, when they came to Jesus, besought him earnestly, saying, "He is worthy that thou shouldest do this for him: for he loveth our nation, and himself built us our synagogue." And Jesus went with them. And when he was now not far from the house, the Roman captain sent friends to him, saying unto him, "Lord, trouble not thyself: for I am not worthy that thou shouldest come under my roof: wherefore neither thought I myself worthy to come unto thee: but say the word, and my servant shall be healed. For I also am a man set under authority, having under myself soldiers: and I say to this one, 'Go,' and he goeth; and to another, 'Come,' and he cometh; and to my servant, 'Do this,' and he doeth it." And when Jesus heard these things, he marveled at {122} him, and turned and said unto the multitude that followed him, "I say unto you, I have not found so great faith, no, not in Israel." And they that were sent, returning to the house, found the servant whole. {123} [Illustration] Map of Palestine showing Christ's Journey to Jerusalem. by E. R. Hooker [End illustration] {124} {125} III DAYS OF SERVICE _How the Lord Jesus Healed Many People_. _A Sabbath Day at Capernaum_. On the Sabbath day he entered into the synagogue and taught. And they were astonished at his teaching: for he taught them as having authority, and not as the scribes. And there was in their synagogue a man with an unclean spirit; and he cried out, saying, "What have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God." And Jesus rebuked him, saying, "Hold thy peace, and come out of him." And the unclean spirit, tearing him and crying with a loud voice, came out of him. And they were all amazed, insomuch that they questioned among themselves, saying, "What is this? a new teaching! with authority he commandeth even the unclean spirits, and they obey him." And the news went out straightway everywhere into all the region of Galilee round about. And when they were come out of the synagogue, they came into the house of Simon and Andrew, with James {126} and John. Now Simon's wife's mother lay sick of a fever; and they told him of her: and he came and took her by the hand, and raised her up; and the fever left her, and she ministered unto them. And at even, when the sun set, they brought unto him all that were sick, and them that were possessed with demons. And all the city was gathered together at the door. And he healed many that were sick with divers diseases, and cast out many demons; and he suffered not the demons to speak, because they knew him. And in the morning, a great while before day, he rose up and went out, and departed into a desert place, and there prayed. And Simon and they that were with him followed after him; and they found him, and said unto him, "All are seeking thee." And he saith unto them, "Let us go elsewhere into the next towns, that I may preach there also; for to this end came I forth." And he went into their synagogues throughout all Galilee, preaching and casting out demons. _Healing a Leper_. And there came to him a leper, beseeching him, and kneeling down to him, and saying unto him, "If thou wilt, thou canst make me clean." And being moved with compassion, he stretched forth his hand, and touched him, and said unto him, "I will; be thou made clean." And straightway the leprosy departed from him, and {127} he was made clean. And he strictly charged him, and sent him out, and saith unto him, "See thou say nothing to any man: but go thy way, show thyself to the priest, and offer for thy cleansing the things which Moses commanded, for a testimony unto them." But he went out, and began to publish it much, and to spread abroad the matter, insomuch that Jesus could no more openly enter into a city, but was without in desert places: and they came to him from every quarter. _The Man Let Down Through the Roof_. And when he entered again into Capernaum after some days, it was noised that he was in the house. And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spoke the word unto them. And they came, bringing unto him a man sick of the palsy, borne by four. And when they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken through it, they let down the bed whereon the sick of the palsy lay. And Jesus seeing their faith said unto the sick of the palsy, "Son, thy sins are forgiven." But there were certain of the scribes sitting there, and reasoning in their hearts, "Why doth this man thus speak? he blasphemeth: who can forgive sins but one, even God?" And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, said unto them, "Why reason ye these things in your hearts? Which is easier, {128} to say to the sick of the palsy, 'Thy sins are forgiven'; or to say, 'Arise, and take up thy bed, and walk'? But that ye may know that the Son of man hath authority on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, take up thy bed, and go unto thy house." And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, "We never saw it in this fashion." _The Two Blind Men_. And as Jesus passed by from thence, two blind men followed him, crying out, and saying, "Have mercy on us, thou son of David." And when he was come into the house, the blind men came to him: and Jesus said unto them, "Believe ye that I am able to do this?" They say unto him, "Yea, Lord." Then touched he their eyes, saying, "According to your faith be it done unto you." And their eyes were opened. And Jesus strictly charged them, saying, "See that no man know it." But they went forth, and spread abroad his fame in all that land. _The Throngs About the Master_. And Jesus with his disciples withdrew to the sea: and a great multitude from Galilee followed: and from Judaea, and from Jerusalem, and from Idumaea, and beyond Jordan, and about Tyre and Sidon, a great multitude, {129} hearing what great things he did, came unto him. And he spoke to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him: for he had healed many; insomuch that as many as had plagues pressed upon him that they might touch him. And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, "Thou art the Son of God." And he charged them much that they should not make him known. {130} IV THE MIRACLE AT NAIN _How the Lord Jesus Raised a Widow's Son from the Dead_. And it came to pass soon afterwards, that he went to a city called Nain; and his disciples went with him, and a great multitude. Now when he drew near to the gate of the city, behold, there was carried out one that was dead, the only son of his mother, and she was a widow: and many people of the city were with her. And when the Lord saw her, he had compassion on her, and said unto her, "Weep not." And he came nigh and touched the bier: and the bearers stood still. And he said, "Young man, I say unto thee, Arise." And he that was dead sat up, and began to speak. And he gave him to his mother. And fear took hold on all: and they glorified God, saying, "A great prophet is arisen among us": and, "God hath visited his people." And this report went forth concerning him in the whole of Judaea, and all the region round about. {131}{132} [Illustration] JESUS PREACHING BY THE SEASIDE [End illustration] {133} V THE GREAT TEACHER _How the Lord Jesus Told the People Stories by the Sea_. And again he began to teach by the sea side. And there was gathered unto him a very great multitude, so that he entered into a boat, which was on the sea, and sat in it; and all the multitude were by the sea on the land. And he taught them many things in stories, and told them in his teaching,-- _The Story of the Sower_. "Behold, the sower went forth to sow: and, as he sowed, some seed fell by the wayside, and the birds came and devoured it. And other seed fell on the rocky ground, where it had not much earth; and straightway it sprang up, because it had no deepness of earth: and when the sun was risen, it was scorched; and because it had no root, it withered away. And other seed fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. And other seed fell into the good ground, and yielded fruit, growing up and increasing; and brought forth, thirtyfold, and sixtyfold, and a hundredfold." And he said, "Who hath ears to hear, let him hear." (Afterward he explained the parable to them thus):-- "The sower soweth the word. And these are they by {134} the wayside, where the word is sown; and when they have heard, straightway cometh Satan, and taketh away the word which hath been sown in them. And these in like manner are they that are sown upon the rocky places, who, when they have heard the word, straightway receive it with joy; and they have no root in themselves, but endure for a while; then, when tribulation or persecution ariseth because of the word, straightway they stumble. And others are they that are sown among the thorns; these are they that have heard the word, and the cares of the world, and the deceitfulness of riches, and the lusts of other things entering in, choke the word, and it becometh unfruitful. And those are they that were sown upon the good ground; such as hear the word, and accept it; and bear fruit, thirtyfold, and sixtyfold, and a hundredfold." _The Story of the Growing Grain_. And he said, "The kingdom of God is as if a man should cast seed upon the earth; and should sleep and rise night and day, and the seed should spring up and grow, he knoweth not how. The earth beareth fruit of herself; first the blade, then the ear, then the full corn in the ear. But when the fruit is ripe, straightway he putteth forth the sickle, because the harvest is come." _The Story of the Mustard Seed_. And he said, "How shall we liken the kingdom of God? or in what story shall we set it forth? It is like a grain of mustard seed, which, when it is sown upon the earth, {135} though it he less than all the seeds that are upon the earth, yet when it is sown, groweth up, and becometh greater than all the herbs, and putteth out great branches; so that the birds of the heaven can lodge under the shadow thereof." {136} VI THE TEMPEST _How the Lord Jesus Stilled the Storm, and Did Miracles by the Sea_. And on that day, when even was come, he saith unto them, "Let us go over unto the other side." And leaving the multitude, they took him with them in the boat. And other boats were with him. And there arose a great storm of wind, and the waves beat into the boat, that the boat was now filling. And he himself was in the stern, asleep on the cushion: and they awake him, and say unto him, "Master, carest thou not that we perish?" And he awoke, and rebuked the wind, and said unto the sea, "Peace, be still." And the wind ceased, and there was a great calm. And he said unto them, "Why are ye fearful? have ye not yet faith?" And they feared exceedingly, and said one to another, "Who then is this, that even the wind and the sea obey him?" And they came to the other side of the sea, into the country of the Gerasenes. And when he was come out of the boat, straightway there met him out of the tombs a man with an unclean spirit, who had his dwelling in the tombs: and no man could bind him, no, not with a chain; because he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. {137}{138} [Illustration] HOUSETOPS AT TIBERIAS, LOOKING OVER SEA OF GALILEE. [End illustration] {139} And when he saw Jesus from afar, he ran and bowed down to him; and crying out with a loud voice, he saith, "What have I to do with thee, Jesus, thou Son of the Most High God? I adjure thee by God, torment me not." For he said unto him, "Come forth, thou unclean spirit, out of the man." And he asked him, "What is thy name?" And he saith unto him, "My name is Legion; for we are many." And he besought him much that he would not send them away out of the country. Now there was there on the mountain side a great herd of swine feeding. And they besought him, saying, "Send us into the swine, that we may enter into them." And he gave them leave. And the unclean spirits came out, and entered into the swine: and the herd rushed down the steep into the sea, in number about two thousand; and they were drowned in the sea. And they that fed them fled, and told it in the city, and in the country. And they came to see what it was that had come to pass. And they came to Jesus, and beheld him who was possessed by demons sitting, clothed and in his right mind, even him that had the legion: and they were afraid. And they that saw it declared unto them what {140} had happened to him that was possessed with demons, and concerning the swine. And they began to beseech him to depart from their borders. And as he was entering into the boat, he that had been possessed with demons besought him that he might be with him. And he suffered him not, but saith unto him, "Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee." And he went his way, and began to publish in Decapolis how great things Jesus had done for him: and all men marveled. And a woman who had been an invalid for twelve years, and had suffered many things of many physicians, and had spent all that she had, and was no better, but rather grew worse, having heard the things concerning Jesus, came in the crowd behind, and touched his garment. For she said; "If I touch but his garments, I shall be made whole." And straightway she felt in her body that she was healed of her disease. And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned about in the crowd, and said, "Who touched my garments?" And his disciples said unto him, "Thou seest the multitude thronging thee, and sayest thou, 'Who touched me?'" And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth. And he said unto her, "Daughter, thy faith hath made thee whole; go in peace, and be whole of thy disease." {141} VII THE LITTLE GIRL WHO DIED _How the Lord Jesus Brought to Life Jairus' Little Daughter_. And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him: and he was by the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and seeing him, he falleth at his feet, and beseecheth him much, saying, "My little daughter is at the point of death: I pray thee, come and lay thy hand on her, that she may be made whole, and live." And he went with him; and a great multitude followed him, and they thronged him. While he was on the way, they come from the ruler of the synagogue's house, saying, "Thy daughter is dead: why troublest thou the Master any further?" But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, "Fear not, only believe." And he allowed no man to follow with him, save Peter, and James, and John the brother of James. And they come to the house of the ruler of the synagogue; and he beholdeth a tumult, and many weeping and wailing greatly. And when he was entered in, he saith unto them, "Why make ye a tumult, and weep? the child is not dead, but sleepeth." {142} And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was. And taking the child by the hand, he said unto her, "Talitha cumi"; that is, "Little girl, I say unto thee, Arise." And straightway the little girl rose up, and walked; for she was twelve years old. And they were greatly amazed. And he charged them much that no man should know this: and he commanded that something should be given her to eat. {143} VIII LEARNING TO SERVE. _How the Lord Jesus Sent His Disciples Out to Tell of Him_. And he called to him the twelve, and began to send them forth by two and two; and he gave them authority over the unclean spirits; and he charged them that they should take nothing for their journey, save a staff only; no bread, no wallet, no money in their purse; but to go shod with sandals: and, said he, "Put not on two coats." And he said unto them, "Wheresoever ye enter into a house, there abide till ye depart thence. And whatsoever place shall not receive you, and they hear you not, as ye go forth thence, shake off the dust that is under your feet for a testimony unto them." And they went out, and preached that men should repent. And they cast out many demons, and anointed with oil many that were sick, and healed them. {144} IX THE FEEDING OF THE MULTITUDE _How the Lord Jesus Invited the Multitude to a Supper, and How, Having Won Great Fame, the People Would Have Made Him King, but He Refused_. And the apostles gathered about Jesus; and they told him all things, whatsoever they had done, and whatsoever they had taught. And he saith unto them, "Come ye apart into a desert place, and rest awhile." For there were many coming and going, and they had no leisure so much as to eat. And they went away in the boat to a desert place. And the people saw them going, and many knew them, and they ran there together on foot from all the cities, and arrived before them. And he came forth and saw a great multitude, and he had compassion on them, because they were as sheep not having a shepherd: and he began to teach them many things. And when the day was now far spent, his disciples came unto him, and said, "The place is desert, and the day is now far spent: send them away, that they may go into the country and villages round about, and buy themselves something to eat." But he answered and said unto them, "Give ye them to eat." {145}{146} [Illustration] FISHING BOAT ON THE SEA OF GALILEE. "He who shall search for cities famed of yore, Few wrecks will find on lone Tiberias' shore: Where stood tower-crowned Chorazin, men forget; A palm tree marks thy site, Gennesaret. Tiberias, Herod's pride, still flaunteth fair, But not the cross, the crescent triumphs there." --_Nicolas Michell_ {147} And they say unto him, "Shall we go and buy two hundred pennyworth of bread, and give them to eat?" And he saith unto them, "How many loaves have ye? go and see." One of his disciples, Andrew, Simon Peter's brother, said unto him, "There is a lad here, who has five barley loaves, and two fishes: but what are these among so many?" And he commanded them that all should sit down by companies upon the green grass. And they sat down in ranks, by hundreds, and by fifties. And he took the five loaves and the two fishes, and looking up to heaven, he blessed, and broke the loaves; and he gave to the disciples to set before them; and the two fishes divided he among them all. And they all ate, and were filled. And they took up broken pieces, twelve basketfuls, and also of the fishes. And those who ate the loaves were five thousand men. And straightway he told his disciples to enter into the boat, and to go before him unto the other side to Bethsaida, while he himself sent the multitude away. But when the people saw the sign which he did, they said, "This is of a truth the prophet that cometh into the world." Jesus therefore perceiving that they were about to come and take him by force, to make him king, withdrew into the mountain himself alone. And when even was come, the boat in which his disciples had embarked was in the midst of the sea, and he alone on the land. And seeing them distressed in rowing, for the wind was against them, about the fourth watch of the night {148} he came unto them, walking on the sea; and he would have passed by them: but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out: for they all saw him, and were troubled. But he straightway spoke with them, and said unto them, "Be of good cheer: it is I; be not afraid." And he went into the boat with them; and the wind ceased: and they were sore amazed. {149} X JESUS AND JOHN THE BAPTIST. _How the Heroic Friend of Jesus Was Basely Murdered, and How the Two Men Had Loved Each Other_. (Before Jesus began his preaching, a man named John had begun to tell the people that God would soon send them a great prophet. He himself seemed to the people to be like one of the old prophets. His dress and his way of living were simple, and he spoke as though God were speaking through him. How he preached, and how he baptized Jesus, telling his disciples that this was the man of whose coming he had been speaking, has all been told in a previous chapter. After the baptism John watched the career of Jesus with great interest. Before long John was seized and cast into prison. He became despondent, and began to doubt if Jesus was indeed the one of whom he was sent to tell. He sent messengers to Jesus, and Jesus sent back a comforting and reassuring message to the prisoner. Jesus loved John and spoke in the highest terms of his work and character. This chapter tells of the relations between the two men after Jesus' baptism, and how John met at last a shameful death.) _John Acknowledges the Leadership of Jesus_. After these things came Jesus and his disciples into the land of Judaea; and there he tarried with them, and baptized. And John also was baptizing in Aenon near Salim, because there was much water there: and they came, and were baptized. For John was not yet cast into prison. {150} There arose therefore a questioning on the part of John's disciples with a Jew about purifying. And they came unto John, and said to him, "Rabbi, he that was with thee beyond Jordan, to whom thou hast borne witness, behold, the same baptizeth, and all men come to him." John answered and said, "A man can receive nothing, except it have been given him from heaven. Ye yourselves bear me witness, that I said, 'I am not the Christ, but, that I am sent before him.' He that hath the bride is the bridegroom: but the friend of the bridegroom, who standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease." _Imprisoned, John Begins to Lose Faith_. For a time he continued to preach good tidings unto the people; but Herod, being reproved by him for Herodias his brother's wife, and for all the evil things which Herod had done, added yet this above all, that he shut up John in prison. And the disciples of John told him in prison of the works of Jesus. And John calling unto him two of his disciples sent them to the Lord, saying, "Art thou he that cometh, or look we for another?" And when the men were come unto him, they said, "John the Baptist hath sent us unto thee, saying, 'Art thou he that cometh, or look we for another?'" In that hour, he cured many of diseases and plagues and evil spirits; and on many that were blind he bestowed sight. {151}{152} [Illustration] CHRIST AND JOHN THE BAPTIST. By Guido Reni (1575-1642) [End illustration] {153} And he answered and said unto them, "Go, and tell John what things ye have seen and heard; the blind receive their sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good tidings preached to them. And blessed is he, whosoever shall find no occasion of stumbling in me." _Jesus Speaks of the Greatness of John_. And when the messengers of John were departed, he began to say unto the multitudes concerning John, "What went ye out into the wilderness to behold? a reed shaken with the wind? But what went ye out to see? a man clothed in soft raiment? Behold, those who are gorgeously appareled, and live luxuriously, are in kings' houses. But what went ye out to see? a prophet? Yea, I say unto you, and much more than a prophet. This is he of whom it is written,-- 'Behold, I send my messenger before thy face, Who shall prepare thy way before thee.' "I say unto you, Among those who are born of women there is none greater than John: yet he that is but little in the kingdom of God is greater than he." "Whereunto then shall I liken the men of this generation, and to what are they like? They are like unto children who sit in the marketplace, and call one to another; who say, 'We piped unto you, and ye did not dance; we wailed, and ye did not weep.' For John the Baptist is come eating no bread nor drinking wine; and ye say, 'He hath a demon.' The Son of man is come eating and {154} drinking; and ye say, 'Behold, a gluttonous man, and a wine-bibber, a friend of publicans and sinners!' And wisdom is justified of all her children." _The Cruel Murder of John_. When a convenient day was come, Herod on his birthday made a supper to his lords, and the high captains, and the chief men of Galilee; and when the daughter of Herodias herself came in and danced, she pleased Herod and those who sat at meat with him; and the king said unto the maiden, "Ask of me whatsoever thou wilt, and I will give it thee." And he swore unto her, "Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom." And she went out, and said unto her mother, "What shall I ask?" And she said, "The head of John the Baptist." And she came in straightway with haste unto the king, and asked, saying, "I wish that thou forthwith give me in a platter the head of John the Baptist." And the king was exceeding sorry; but for the sake of his promises, and of those who sat and feasted with him, he would not reject her. And straightway the king sent forth a soldier of his guard, and commanded to bring the head of John: and he went and beheaded him in the prison, and brought his head in a platter, and gave it to the maiden; and the maiden gave it to her mother. And when his disciples heard thereof, they came and took up his corpse, and laid it in a tomb. {155} O LOVE DIVINE O Love Divine, that stooped to share Our sharpest pang, our bitterest tear, On Thee we cast each earth-born care: We smile at pain while Thou art near. Though long the weary way we tread, And sorrow crown each lingering year; No path we shun, no darkness dread, Our hearts still whispering, Thou art near! When drooping pleasure turns to grief, And trembling faith is changed to fear; The murmuring wind, the quivering leaf, Shall softly tell us, Thou art near! On Thee we fling our burdening woe, O Love Divine, for ever dear; Content to suffer, while we know, Living and dying, Thou art near! --_Oliver Wendell Holmes_. {156} O MASTER, LET ME WALK WITH THEE O Master, let me walk with Thee In lowly paths of service free; Tell me Thy secret; help me bear The strain of toil, the fret of care. Help me the slow of heart to move By some clear winning word of love; Teach me the wayward feet to stay, And guide them in the homeward way. Teach me Thy patience! still with Thee In closer, dearer company, In work that keeps faith sweet and strong, In trust that triumphs over wrong; In hope that sends a shining ray Far down the future's broadening way; In peace that only Thou canst give, With Thee, O Master, let me live! --_Washington Gladden_. (Used by the kind permission of the author.) {157} THE ELIXIR Teach me, my God and King, In all things Thee to see, And what I do in anything To do it as for Thee. Not rudely, as a beast, To runne into an action, But still to make Thee prepossest And give it His perfection. A man that looks on glasse, On it may stay his eye, Or if he pleaseth, through it passe, And then the leav'n espie. All may of Thee partake, Nothing can be so mean Which, with his tincture (for Thy sake), Will not grow bright and clean. A servant with this clause Makes drudgery divine; Who sweeps a room, as for Thy laws, Makes that and th' action fine. This is the famous stone That turneth all to gold, For that which God doth touch and own Cannot for lesse be told. --_George Herbert_. {158} I HEARD THE VOICE OF JESUS SAY I heard the voice of Jesus say, "Come unto me and rest; Lay down, thou weary one, lay down Thy head upon my breast." I came to Jesus as I was, Weary, and worn, and sad; I found in Him a resting place, And He has made me glad. I heard the voice of Jesus say, "Behold, I freely give The living water: thirsty one, Stoop down, and drink, and live." I came to Jesus, and I drank Of that life-giving stream; My thirst was quenched, my soul revived, And now I live in Him. I heard the voice of Jesus say, "I am this dark world's Light; Look unto me, thy morn shall rise, And all thy day be bright." I looked to Jesus, and I found In Him my Star, my Sun; And in that light of life I'll walk Till traveling days are done. --_Horatius Bonar_. {159} How, while He was still teaching and healing, many began to turn against Him, and He, seeing that He must suffer to save the people, took up the journey to the cross. {160} PERSONS OF THE STORY. _The LORD JESUS_. _The Disciples_. _A man born blind_. _A woman who was a sinner_. _A Syro-Phoenician woman and her daughter_. _Lazarus_. _Mary_. _Martha_. _Zaccheus_. _Bartimeus_. _Scribes, Pharisees, lawyers_. _Afflicted people, little children, priests, officers_. PLACES OF THE STORY. _The Sea of Galilee_. _A rich man's feast_. _The country to the north of Galilee_. _Caesarea Philippi_. _The "Mount of Transfiguration."_ _Bethany_. {161} I THE BEGINNING OF THE END _How the Lord Jesus Tried to Turn the Minds of the People to Things Higher Than Crowns and Kingdoms, and How They Could Not Understand_. When the Lord Jesus disappeared from the multitude, after he had fed them by the sea, they sought for him, and not finding him, they themselves got into the boats, and came to Capernaum, seeking Jesus. And when they found him on the other side of the sea, they said unto him, "Rabbi, when earnest thou hither?" Jesus answered them and said, "Verily, verily, I say unto you, Ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you." They said therefore unto him, "What must we do, that we may work the works of God?" Jesus answered and said unto them, "This is the work of God, that ye believe on him whom he hath sent." They said therefore unto him, "What then doest thou {162} for a sign, that we may see, and believe thee? what workest thou? Our fathers ate the manna in the wilderness; as it is written, 'He gave them bread out of heaven to eat.'" Jesus therefore said unto them, "Verily, verily, I say unto you, It was not Moses who gave you the bread out of heaven; but my Father giveth you the true bread out of heaven. For the bread of God is he who cometh down out of heaven, and giveth life unto the world." They said therefore unto him, "Lord, evermore give us this bread." Jesus said unto them, "I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst. But I said unto you, that ye have seen me, and yet believe not. All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out. For I am come down from heaven, not to do mine own will, but the will of him who sent me. And this is the will of him who sent me, that of all those whom he hath given me I should lose none, but should raise them up at the last day. For this is the will of my Father, that everyone who beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day." The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven." And they said, "Is not this Jesus, the son of Joseph, whose father and mother we know? how doth he now say, 'I am come down out of heaven'?" {163}{164} [Illustration] THE LORD JESUS By Heinrich Hofmann (1824- [End illustration] {165} Jesus answered and said unto them, "Murmur not among yourselves. No man can come to me, except the Father who sent me draw him: and I will raise him up in the last day. It is written in the prophets, 'And they shall all be taught of God.' Everyone that hath heard from the Father, and hath learned, cometh unto me. Not that any man hath seen the Father, save he which is from God, he hath seen the Father. Verily, verily, I say unto you, He that believeth hath eternal life. I am the bread of life. Your fathers did eat the manna in the wilderness, and they died. This is the bread which cometh down out of heaven, that a man may eat thereof, and not die. I am the living bread which came down out of heaven: if any man eat of this bread, he shall live forever: yea, and the bread which I will give is my flesh, for the life of the world." Many therefore of his disciples, when they heard this, said, "This is a hard saying; who can hear it?" But Jesus knowing in himself that his disciples murmured at this, said unto them, "Doth this cause you to stumble? What then if ye should behold the Son of man ascending where he was before? It is the spirit that giveth life; the flesh profiteth nothing: the words that I have spoken unto you are spirit, and are life. But there are some of you who believe not." For Jesus knew from the beginning who they were that believed not, and who it was who should betray him. And he said, "For this cause have I said unto you, that no man can come unto me, except it be given unto him of the Father." {166} Upon this many of his disciples went back, and walked no more with him. Jesus said therefore unto the twelve, "Would ye also go away?" Simon Peter answered him, "Lord, to whom shall we go? thou hast the words of eternal life. And we have believed and know that thou art the Holy One of God." {167} II THE ENEMIES OF JESUS _How the Leaders of the People Had Already Begun to Turn Against the Lord Jesus and to Dispute His Teaching_. _Conflict About the Sabbath_. There was a feast of the Jews; and Jesus went up to Jerusalem. Now there is in Jerusalem by the sheep gate a pool, which is called in Hebrew Bethesda, having five porches. In these lay a multitude of those who were sick, blind, lame, withered. And a certain man was there, who had been thirty-eight years in his infirmity. When Jesus saw him lying, and knew that he had been ill a long time, he saith unto him, "Wouldest thou be made whole?" The sick man answered him, "Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me." Jesus saith unto him, "Arise, take up thy bed, and walk." And straightway the man was made whole, and took up his bed and walked. Now it was the Sabbath on that day. So the Jews said unto him who was cured, "It is the Sabbath, and it is not lawful for thee to take up thy bed." But he answered them, "He that made me whole, the same said unto me, 'Take up thy bed, and walk.'" {168} They asked him, "Who is the man that said unto thee, 'Take up thy bed, and walk'?" But he that was healed knew not who it was: for Jesus had gone away, a multitude being in the place. Afterward Jesus findeth him in the temple, and said unto him, "Behold, thou art made whole: sin no more, lest a worse thing befall thee." The man went away, and told the Jews that it was Jesus who had made him whole. And for this cause did the Jews persecute Jesus, because he did these things on the Sabbath. But Jesus answered them, "My Father worketh even until now, and I work." For this cause therefore the Jews sought the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. At another time he was going on the Sabbath day through the cornfields; and his disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto him, "Behold, why do they on the Sabbath day that which is not lawful?" And he said unto them, "Did ye never read what David did, when he had need, and was hungry, he, and those who were with him? How he entered into the house of God when Abiathar was high priest, and ate the showbread, which it is not lawful to eat save for the priests, and gave also to those who were with him?" And he said unto them, "The Sabbath was made for man, and not man for the Sabbath: so that the Son of man is lord even of the Sabbath." {169} And he entered again into the synagogue; and there was a man there who had his hand withered. And they watched him, whether he would heal him on the Sabbath day; that they might accuse him. And he saith unto the man who had his hand withered, "Stand forth." And he saith unto them, "Is it lawful on the Sabbath day to do good, or to do harm? to save a life, or to kill?" But they held their peace. And when he had looked round about on them with anger, being grieved at their hard-heartedness, he said to the man, "Stretch forth thy hand." And he stretched it forth: and his hand was restored. And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. _Conflict About the Treatment of Sinful People_. And one of the Pharisees asked him to eat with him. And he entered into the Pharisee's house, and sat down to eat. And behold, a woman who was in the city, a sinner, when she knew that he was eating in the Pharisee's house, brought an alabaster cruse of ointment, and standing behind at his feet, weeping, began to wet his feet with her tears, and wipe them with the hair of her head, and kissed his feet, and anointed them with the ointment. Now when the Pharisee who had invited him saw it, he spoke within himself, saying, "This man, if he were a prophet, would have perceived who and what manner of woman this is who toucheth him, that she is a sinner." {170} And Jesus answering said unto him, "Simon, I have something to say unto thee." And he saith, "Master, say on." Jesus said, "A certain lender had two debtors: the one owed five hundred pence, and the other fifty. When they had nothing with which to pay, he forgave them both. Which of them therefore will love him most?" Simon answered and said, "He, I suppose, to whom he forgave the most." And he said unto him, "Thou hast rightly judged." And turning to the woman, he said unto Simon, "Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath wet my feet with her tears, and wiped them with her hair. Thou gavest me no kiss: but she, since the time I came in, hath not ceased to kiss my feet. My head with oil thou didst not anoint: but she hath anointed my feet with ointment. Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little." And he said unto her, "Thy sins are forgiven." And they that were at the feast with him began to say within themselves, "Who is this who even forgiveth sins?" And he said unto the woman, "Thy faith hath saved thee; go in peace." _Conflict About the Wonderful Deeds of Jesus_. There was brought unto him one possessed with a demon, blind and dumb: and he healed him, insomuch that {171} the dumb man spoke and saw. And all the multitude were amazed, and said, "Is this the son of David?" But when the Pharisees heard it, they said, "This man doth not cast out demons but by Beelzebub the prince of the demons." And knowing their thoughts he said unto them, "Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand: and if Satan casteth out Satan, he is divided against himself; how then shall his kingdom stand? And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges. But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you." {172} III A LONG JOURNEY _How the Lord Jesus Traveled to the North to be Alone with His Disciples, and How the People Still Thronged Him_. And Jesus went out thence, and withdrew into the parts of Tyre and Sidon. And he entered into a house, and would have no one know it: but he could not be hid. Soon a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter. And he said unto her, "Let the children first be filled: for it is not fitting to take the children's bread and cast it to the dogs." But she answered and saith unto him, "Yea, Lord: even the little dogs under the table eat of the children's crumbs." And he said unto her, "For this saying go thy way; the demon is gone out of thy daughter." And she went away unto her house, and found the child laid upon the bed, and the demon gone out. And again he went out from the borders of Tyre, and came through Sidon to the sea of Galilee, through the midst of the borders of Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to lay his hand upon him. {173} [Illustration] RUINS OF THE CASTLE AT CAESAREA-PHILIPPI. A magnificent fortress at the head of the Jordan. From a photograph of the Palestine Exploration Fund, and used by special permission. [End illustration] {175} And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue; and looking up to heaven, he sighed, and saith unto him, "Ephphatha," that is, "Be opened." And his ears were opened, and the bond of his tongue was loosed, and he spoke plainly. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. And they were beyond measure astonished, saying, "He hath done all things well: he maketh even the deaf to hear, and the dumb to speak." In those days, when there was again a great multitude, and they had nothing to eat, he called unto him his disciples, and saith unto them, "I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and if I send them away fasting to their home, they will faint in the way; and some of them are come from far." And his disciples answered him, "Whence shall one be able to fill these men with bread here in a desert place?" And he asked them, "How many loaves have ye?" And they said, "Seven." And he commandeth the multitude to sit down on the ground: and he took the seven loaves, and having given thanks, he broke the bread, and gave to his disciples, to set before them; and they set them before the multitude. And they had a few small fishes: and having blessed {176} them, he commanded to set these also before them. And they ate, and were filled: and they took up, of broken pieces that remained over, seven baskets. And they were about four thousand: and he sent them away. And straightway he entered into the boat with his disciples, and came into the parts of Dalmanutha. And the Pharisees came forth, and began to question with him, seeking of him a sign from heaven, trying him. And he sighed deeply in his spirit, and saith, "Why doth this generation seek a sign? verily I say unto you, There shall no sign be given unto this generation." And he left them, and again entering into the boat departed to the other side. And they forgot to take bread; and they had not in the boat with them more than one loaf. And he charged them, saying, "Take heed, beware of the leaven of the Pharisees and the leaven of Herod." And they reasoned one with another, saying, "It is because we have no bread." And Jesus perceiving it saith unto them, "Why reason ye, because ye have no bread? do ye not yet perceive, neither understand? have ye your heart hardened? Having eyes, see ye not? and having ears, hear ye not? and do ye not remember? When I broke the five loaves among the five thousand, how many baskets full of broken pieces took ye up?" They say unto him, "Twelve." "And when the seven among the four thousand, how many baskets full of broken pieces took ye up?" And they say unto him, "Seven." {177} And he said unto them, "Do ye not yet understand?" Then understood they that he bade them not to beware of the leaven of bread, but of the teaching of the Pharisees and Sadducees. And they come unto Bethsaida. And they bring to him a blind man, and beseech him to touch him. And he took hold of the blind man by the hand, and brought him out of the village; and when he had spit on his eyes, and laid his hands upon him, he asked him, "Seest thou aught?" And he looked up, and said, "I see men; but I behold them as trees, walking." Then again he laid his hands upon his eyes; and he looked steadfastly, and was restored, and saw all things clearly. And he sent him away to his home, saying, "Do not even enter into the village." {178} IV THE SHADOW OF THE CROSS _How the Lord Jesus Spoke Sad News to His Disciples_. And Jesus went forth with his disciples, into the villages of Caesarea Philippi: and on the way he asked his disciples, saying unto them, "Who do men say that I am?" And they told him, saying, "John the Baptist: and others, Elijah; but others, One of the prophets." And he asked them, "But who say ye that I am?" Peter answereth and saith unto him, "Thou art the Christ." And he charged them that they should tell no man of him. And he began to teach them, that the Son of man must suffer many things, and be rejected by the elders, and the chief priests, and the scribes, and be killed, and after three days rise again. And he spoke the saying openly. And Peter took him, and began to rebuke him. But he turning about, and seeing his disciples, rebuked Peter, and saith, "Get thee behind me, Satan: for thou mindest not the things of God, but the things of men." And he called unto him the multitude with his disciples, and said unto them, "If any man would come after me, let him deny himself, and take up his cross, and follow me. For whosoever would save his life shall lose it; and {179} whosoever shall lose his life for my sake and the gospel's shall save it. For what doth it profit a man, to gain the whole world, and lose his life? For what should a man give in exchange for his life? For whosoever shall be ashamed of me and of my words in this sinful generation, the Son of man also shall be ashamed of him, when he cometh in the glory of his Father with the holy angels." And he said unto them, "Verily I say unto you, There are some here of them that stand by, who shall in no wise taste death, till they see the kingdom of God come with power." And they went forth from thence, and passed through Galilee; and he would not that any man should know it. For he taught his disciples, and said unto them, "The Son of man is delivered up into the hands of men, and they shall kill him; and when he is killed, after three days he shall rise again." But they understood not the saying, and were afraid to ask him. Sometime later Jesus again tried to make them understand. Then they were going up to Jerusalem; and Jesus was going before them: and they were amazed; and they that followed were afraid. And he took again the twelve, and began to tell them the things that were to happen unto him, saying, "Behold, we go up to Jerusalem; and the Son of man shall be delivered unto the chief priests and the scribes; and they shall condemn him to death, and shall deliver him unto the Gentiles: and they shall mock him, and shall spit upon him, and shall scourge him, and shall kill him; and after three days he shall rise again." {180} V THE TRANSFIGURATION _How the Disciples Caught a Vision of the Lord Jesus' Glory and How They Were Afterward Taught a Lesson in Faith and Service_. Soon after he spoke of what he must suffer Jesus took with him Peter, and James, and John, and brought them up into a high mountain apart by themselves: and he was transfigured before them: and his garments became shining, exceeding white; so as no fuller on earth can whiten them. And there appeared unto them Elijah with Moses: and they were talking with Jesus. And Peter saith to Jesus, "Rabbi, it is good for us to be here: and let us make three lodging places; one for thee, and one for Moses, and one for Elijah." For he knew not what to answer; for they became greatly afraid. And there came a cloud overshadowing them: and there came a voice out of the cloud, "This is my beloved Son: hear ye him." And suddenly looking round about, they saw no one any more, save Jesus only with themselves. And as they were coming down from the mountain, he charged them that they should tell no man what things they had seen, until the Son of man should have risen again from the dead. And they kept the saying, questioning among themselves what the rising again from the dead might mean. {181} And when they came to the disciples, they saw a great multitude about them, and scribes questioning with them. And straightway all the multitude, when they saw him, were greatly amazed, and running to him saluted him. And he asked them, "What question ye with them?" And one of the multitude answered him, "Master, I brought unto thee my son, who hath a dumb spirit; and wheresoever it taketh him, it dasheth him down: and he foameth, and grindeth his teeth and pineth away: and I spoke to thy disciples that they should cast it out; and they were not able." And he answereth them and saith, "O faithless generation, how long shall I be with you? how long shall I bear with you? bring him unto me." And they brought him unto him: and when he saw him, at once the spirit tore him grievously; and he fell on the ground and wallowed, foaming. And he asked his father, "How long is it since this hath come unto him?" And he said, "From a child. And oft-times it hath cast him both into the fire and into the water, to destroy him: but if thou canst do anything, have compassion on us, and help us." And Jesus said unto him, "If thou canst! All things are possible to him that believeth." Straightway the father of the child cried out, and said, "I believe; help thou mine unbelief." And when Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying unto him, "Thou dumb and deaf spirit, I command thee, come out {182} of him, and enter no more into him." And having cried out, and torn him much, the demon came out: and the child became as one dead; insomuch that most said, "He is dead." But Jesus took him by the hand, and raised him up; and he arose. And when he was come into the house, his disciples asked him privately, saying, "How is it that we could not cast it out?" And he said unto them, "This kind can come out by nothing, save by prayer." {183}{184} [Illustration] "LO! I STAND AT THE DOOR AND KNOCK" By Carl Schönherr [End illustration] {185} VI TEACHING THE DISCIPLES _How the Lord Jesus Spoke of Humility and of Forgiveness_. And there come near unto him James and John, the sons of Zebedee, saying unto him, "Master, we would that thou shouldest do for us whatsoever we shall ask of thee." And he said unto them, "What would ye that I should do for you?" And they said unto him, "Grant unto us that we may sit, one on thy right hand, and one on thy left hand, in thy glory." But Jesus said unto them, "Ye know not what ye ask. Are ye able to drink the cup that I drink? or to be baptized with the baptism that I am baptized with?" And they said unto him, "We are able." And Jesus said unto them, "The cup that I drink ye shall drink; and with the baptism with which I am baptized shall ye be baptized: but to sit on my right hand or on my left hand is not mine to give: but it is for those for whom it hath been prepared." And when the ten heard it, they began to be moved with indignation concerning James and John. And Jesus called them to him, and saith unto them, "Ye know that they who rule over the Gentiles lord it over them; and their great ones exercise authority over them. {186} But it is not so among you: but whosoever would become great among you, shall be your minister: and whosoever would be first among you, shall be servant of all. For verily the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many." _The Story of the Ungrateful Servant_. At another time came Peter, and said to him, "Lord, how often shall my brother sin against me, and I forgive him? until seven times?" Jesus saith unto him, "I say not unto thee, Until seven times; but, Until seventy times seven. "Therefore is the kingdom of heaven likened unto a certain king, who would make an accounting with his servants. And when he had begun to reckon, one was brought unto him, who owed him ten thousand talents. But because he had nothing with which to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made. The servant therefore fell down before him, saying, 'Lord, have patience with me, and I will pay thee all.' And the lord of that servant, being moved with compassion, released him, and forgave him the debt. But that servant went out, and found one of his fellow-servants, who owed him a hundred pence: and he laid hold of him, and took him by the throat, saying, 'Pay what thou owest.' "So his fellow-servant fell down and besought him, saying, 'Have patience with me, and I will pay thee.' And he would not: but went and cast him into prison, till he {187} should pay that which was due. So when his fellow-servants saw what was done, they were exceeding sorry, and came and told unto their lord all that was done. Then his lord called him unto him, and saith to him, 'Thou wicked servant, I forgave thee all that debt, because thou besoughtest me: shouldest not thou also have had mercy on thy fellow-servant, even as I had mercy on thee?' And his lord was wroth, and delivered him to the torturers, till he should pay all that was due. So shall also my heavenly Father do unto you, if ye forgive not everyone his brother from your hearts." {188} VII JESUS AND LITTLE CHILDREN _How the Lord Jesus Spoke of Little Children, and How He Gave Them His Blessing_. The disciples came unto Jesus, saying, "Who then is greatest in the kingdom of heaven?" And he called to him a little child, and set him in the midst of them, and said, "Verily I say unto you, Except ye turn, and become as little children, ye shall in no wise enter into the kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is the greatest in the kingdom of heaven. And whoso shall receive one such little child in my name receiveth me: but whoso shall cause one of these little ones who believe on me to stumble, it would be better for him if a great millstone should be hanged about his neck, and he were sunk in the depth of the sea. "See that ye despise not one of these little ones; for I say unto you, that in heaven their angels do always behold the face of my Father who is in heaven. How think ye? if any man have a hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and go unto the mountains, and seek that which goeth astray? And if so be that he find it, verily I say unto you, he rejoiceth {189} over it more than over the ninety and nine which have not gone astray. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish." And they brought unto him little children, that he should touch them: and the disciples rebuked them. But when Jesus saw it, he was moved with indignation, and said unto them,-- "Suffer the little children to come unto me: forbid them not: for of such is the kingdom of heaven." "Verily I say unto you, whosoever shall not receive the kingdom of God as a little child, he shall in no wise enter therein." And he took them in his arms, and blessed them, laying his hands upon them. {190} VIII JESUS AT JERUSALEM _How the Lord Jesus Visited Jerusalem at the Feast of Tabernacles, and How He Taught of Light and Freedom_. And after these things Jesus walked in Galilee: for he would not walk in Judaea, because the Jews sought to kill him. Now the feast of the Jews, the feast of tabernacles, was at hand. His brethren therefore said unto him, "Depart hence, and go into Judaea, that thy disciples also may behold thy works which thou doest. For no man doeth anything in secret, and himself seeketh to be known openly. If thou doest these things, manifest thyself to the world." For even his brethren did not believe on him. Jesus therefore saith unto them, "My hour is not yet come; but your time is always ready. The world cannot hate you; but me it hateth, because I testify of it, that its works are evil. Go ye up to the feast: I go not up yet to this feast; because my time is not yet fulfilled." And having said these things to them, he remained still in Galilee. _Jesus Goes Secretly to Jerusalem_. But when his brethren were gone up to the feast, then went he also up, not publicly, but in secret. The Jews {191} therefore sought him at the feast, and said, "Where is he?" And there was much discussion among the multitudes concerning him: some said, "He is a good man"; others said, "Not so, but he leadeth the multitude astray." Howbeit no man spoke openly of him for fear of the Jews. But when it was now the midst of the feast Jesus went up into the temple, and taught. The Jews therefore marveled, saying, "How knoweth this man letters, having never learned?" Jesus therefore answered them, and said, "My teaching is not mine, but his that sent me. If any man willeth to do his will, he shall know of the teaching, whether it be of God, or whether I speak from myself. He that speaketh from himself seeketh his own glory: but he that seeketh the glory of him that sent him, the same is true, and no unrighteousness is in him." Some therefore of them of Jerusalem said, "Is not this he whom they seek to kill? And lo, he speaketh openly, and they say nothing unto him. Can it be that the rulers indeed know that this is the Christ? Howbeit we know this man whence he is: but when the Christ cometh, no one knoweth whence he is." Jesus therefore spoke in the temple, teaching and saying, "Ye both know me, and know whence I am; and I am not come of myself, but he that sent me is true, whom ye know not. I know him; because I am from him, and he sent me." They sought therefore to take him: but no man laid his hand on him, because his hour was not yet come. But of the multitude many believed on him; and they said, {192} "When the Christ shall come, will he do more signs than those which this man hath done?" The Pharisees heard the multitude murmuring these things concerning him; and the chief priests and the Pharisees sent officers to take him. Jesus therefore said, "Yet a little while am I with you, and I go unto him that sent me. Ye shall seek me, and shall not find me: and where I am, ye cannot come." "_Is this the Christ?_" Now on the last day, the great day of the feast, Jesus stood and cried, saying, "If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, from within him shall flow rivers of living water." Some of the multitude therefore, when they heard these words, said, "This is of a truth the prophet." Others said, "This is the Christ." But some said. "What, doth the Christ come out of Galilee? Hath not the scripture said that the Christ cometh of the line of David, and from Bethlehem, the village where David was?" So there arose a division in the multitude because of him. And some of them would have taken him; but no man laid hands on him. The officers therefore came to the chief priests and Pharisees, and they said unto them, "Why did ye not bring him?" The officers answered, "Never man so spoke." The Pharisees therefore answered them, "Are ye also led astray? Hath any of the rulers believed on him, or of the Pharisees? But this multitude which knoweth not the law are accursed." {193} Nicodemus saith unto them, "Doth our law judge a man, except it first hear from himself and know what he doeth?" They answered and said unto him, "Art thou also of Galilee? Search, and see that out of Galilee ariseth no prophet." Again therefore Jesus spoke unto them, saying, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life." The Pharisees therefore said unto him, "Thou bearest witness of thyself; thy witness is not true." Jesus answered and said unto them, "Even if I bear witness of myself, my witness is true; for I know whence I came, and whither I go; but ye know not whence I come, or whither I go. Ye judge after the flesh; I judge no man. Yea and if I judge, my judgment is true; for I am not alone, but I and the Father that sent me. Yea and in your law it is written, that the witness of two men is true. I am he that beareth witness of myself, and the Father that sent me beareth witness of me." They said therefore unto him, "Where is thy Father?" Jesus answered, "Ye know neither me, nor my Father: if ye knew me, ye would know my Father also." These words spoke he in the treasury, as he taught in the temple: and no man took him; because his hour was not yet come. _"The Truth Shall Make You Free."_ Jesus therefore said to those Jews which had believed him, "If ye abide in my word, then are ye truly my {194} disciples; and ye shall know the truth, and the truth shall make you free." They answered unto him, "We are Abraham's children, and have never yet been in bondage to any man: how sayest thou, 'Ye shall be made free'?" Jesus answered them, "Verily, verily, I say unto you, Everyone that committeth sin is the bondservant of sin. And the bondservant abideth not in the house for ever: the son abideth for ever. If therefore the Son shall make you free, ye shall be free indeed. I know that ye are Abraham's children; yet ye seek to kill me, because my word hath not free course in you. I speak the things which I have seen with my Father: and ye also do the things which ye heard from your father." They answered and said unto him, "Our father is Abraham." Jesus saith unto them, "If ye were Abraham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I heard from God: this did not Abraham. Ye do the works of your father." They said unto him, "We have one Father, even God." Jesus said unto them, "If God were your Father, ye would love me: for I came forth and am come from God; for neither have I come of myself, but he sent me. Why do ye not understand my speech? Even because ye cannot hear my word. Ye are of your father the devil, and the evil desires of your father it is your will to do. He was a murderer from the beginning, and stood not in the truth, {195} because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father thereof. But because I say the truth, ye believe me not. Which of you convicteth me of sin? If I say truth, why do ye not believe me? He that is of God heareth the words of God: for this cause ye hear them not, because ye are not of God." The Jews answered and said unto him, "Say we not well that thou art a Samaritan, and hast a demon?" Jesus answered, "I have not a demon; but I honor my Father, and ye dishonor me. But I seek not mine own glory: there is one that seeketh and judgeth. Verily, verily, I say unto you, If a man keep my word he shall never see death." The Jews said unto him, "Now we know that thou hast a demon. Abraham is dead, and the prophets; and thou sayest, 'If a man keep my word, he shall never taste of death.' Art thou greater than our father Abraham, who is dead? and the prophets are dead: whom makest thou thyself?" Jesus answered, "If I glorify myself, my glory is nothing: it is my Father that glorifieth me; of whom ye say, that he is your God; and ye have not known him: but I know him; and if I should say, I know him not, I shall be like unto you, a liar: but I know him, and keep his word. Your father Abraham rejoiced to see my day; and he saw it, and was glad." The Jews therefore said unto him, "Thou art not yet fifty years old, and hast thou seen Abraham?" {196} Jesus said unto them, "Verily, verily, I say unto you, Before Abraham was, I am." They took up stones therefore to cast at him: but Jesus hid himself, and went out of the temple. {197} IX AT THE FEAST OF THE DEDICATION _How the Lord Jesus Visited Jerusalem Yet Again, How He Restored Sight to the Blind, and How He Taught of the Good Shepherd_. At the feast of the dedication in the winter season, Jesus came again to Jerusalem. And as he passed by, he saw a man blind from his birth. And his disciples asked him, saying, "Rabbi, who sinned, this man, or his parents, that he should be born blind?" Jesus answered, "Neither did this man sin, nor his parents: but this happened that the works of God should be made manifest in him. I must work the works of him that sent me, while it is day: the night cometh, when no man can work. When I am in the world, I am the light of the world." When he had thus spoken, he spat on the ground, and made clay of the spittle, and anointed his eyes with the clay, and said unto him, "Go, wash in the pool of Siloam." He went away therefore, and washed, and came seeing. The neighbors therefore, and they which saw him before, and knew him as a beggar, said, "Is not this he that sat and begged?" Some said, "It is he": others said, "No, but he is like him." {198} He said, "I am he," They said therefore unto him, "How then were thine eyes opened?" He answered, "The man that is called Jesus made clay, and anointed mine eyes, and said unto me, 'Go to Siloam, and wash': so I went away and washed, and I received sight." And they said unto him, "Where is he?" He saith, "I know not." They brought to the Pharisees him that before was blind. Now it was the Sabbath on the day when Jesus made the clay, and opened his eyes. Again therefore the Pharisees also asked him how he received his sight. And he said unto them, "He put clay upon mine eyes, and I washed, and see." Some therefore of the Pharisees said, "This man is not from God, because he keepeth not the Sabbath." But others said, "How can a man who is a sinner do such signs?" And there was a division among them. They said therefore unto the blind man again, "What sayest thou of him, now that he has opened thine eyes?" And he said, "He is a prophet." The Jews did not believe that he had been blind, and had received his sight, until they called the parents of him that had received his sight, and asked them, saying, "Is this your son, who ye say was born blind? how then doth he now see?" His parents answered and said, "We know that this is {199} our son, and that he was born blind: but how he now seeth, we know not; or who opened his eyes, we know not; ask him; he is of age; he shall speak for himself." These things said his parents, because they feared the Jews: for the Jews had agreed already, that if any man should confess Jesus to be Christ, he should be put out of the synagogue. Therefore said his parents, "He is of age; ask him." So they called a second time the man that was blind, and said unto him, "Give glory to God: we know that this man is a sinner." He therefore answered, "Whether he is a sinner, I know not: one thing I know, that, whereas I was blind, now I see." They said therefore unto him, "What did he to thee? how opened he thine eyes?" He answered them, "I told you even now, and ye did not hear: wherefore would ye hear it again? would ye also become his disciples?" And they reviled him, and said, "Thou art his disciple; but we are disciples of Moses. We know that God hath spoken unto Moses: but as for this man, we know not whence he is." The man answered and said unto them, "Why, herein is the marvel, that ye know not whence he is, and yet he opened mine eyes. We know that God heareth not sinners: but if any man be a worshiper of God, and do his will, him he heareth. Since the world began it was never heard that anyone opened the eyes of a man born blind. If this man were not from God, he could do nothing." {200} They answered and said unto him, "Thou wast altogether born in sins, and dost thou teach us?" And they cast him out. Jesus heard that they had cast him out; and finding him, he said, "Dost thou believe on the Son of God?" He answered and said, "And who is he, Lord, that I may believe on him?" Jesus said unto him, "Thou hast both seen him, and he it is that speaketh with thee." And he said, "Lord, I believe." And he worshiped him. And Jesus said, "For judgment came I into this world, that they which see not may see; and that they which see may become blind." Those of the Pharisees which were with him heard these things, and said unto him, "Are we also blind?" Jesus said unto them, "If ye were blind, ye would have no sin: but now ye say, 'We see': your sin remaineth." Jesus then told them of-- _The Good Shepherd and the Sheep_. "Verily, verily, I say unto you, he that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. "Verily, verily, I say unto you, I am the door of the {201} sheep. All that came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture. The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly. I am the good shepherd: the good shepherd layeth down his life for the sheep. He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them: he fleeth because he is a hireling, and careth not for the sheep. I am the good shepherd; and I know mine own, and mine own know me, even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd. Therefore doth the Father love me, because I lay down my life, that I may take it again. No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment received I from my Father." After these and other sayings, the Jews being angry with him, sought again to take him, but he escaped from them. And he went away again beyond Jordan into the place where John was at the first baptizing; and there he abode. And many came unto him; and they said, "John indeed did no sign: but all things whatsoever John spoke of this man were true." And many believed on him there. {202} X STORIES OF THE DIVINE FORGIVENESS _How the Lord Jesus Spoke of the Love of God for Poor Sinners_. Now all the publicans and sinners were drawing near unto him to hear him. And both the Pharisees and the scribes murmured, saying, "This man receiveth sinners? and eateth with them." And he told them-- _The Story of the Lost Sheep_. He said, "What man of you, having a hundred sheep, and having lost one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and his neighbors, saying unto them, 'Rejoice with me, for I have found my sheep which was lost.' I say unto you, that even so there shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons, which need no repentance." _The Story of the Lost Money_. "What woman having ten pieces of silver, if she lose one piece, doth not light a lamp, and sweep the house, and {203} seek diligently until she find it? And when she hath found it, she calleth together her friends and neighbors, saying, 'Rejoice with me, for I have found the piece which I had lost.' Even so, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth." _The Story of the Prodigal Son_. "A certain man had two sons: and the younger of them said to his father, 'Father, give me the portion of goods that falleth to me.' And he divided unto them his property. And not many days after the younger son gathered all together, and took his journey into a far country; and there he wasted his substance with riotous living. And when he had spent all, there arose a mighty famine in that country; and he began to be in want. And he went and joined himself to one of the citizens of that country; and he sent him into his fields to feed swine. "And he would fain have been filled with the husks that the swine did eat: and no man gave unto him. But when he came to himself he said, 'How many hired servants of my father's have bread enough and to spare, and I perish here with hunger! I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and in thy sight: I am no more worthy to be called thy son: make me as one of thy hired servants.' "And he arose, and came to his father. But while he was yet a great way off, his father saw him, and was moved with compassion, and ran, and fell on his neck, and kissed him. And the son said unto him, 'Father, I have sinned against {204} heaven, and in thy sight: I am no more worthy to be called thy son.' But the father said to his servants, 'Bring forth quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring the fatted calf, and kill it, and let us eat, and make merry: for this my son was dead, and is alive again; he was lost, and is found.' And they began to be merry. Now his elder son was in the field: and as he came and drew nigh to the house, he heard music and dancing. And he called to him one of the servants, and inquired what these things might be. "And he said unto him, 'Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.' But he was angry, and would not go in: and his father came out, and intreated him. But he answered and said to his father, 'Lo, these many years do I serve thee, and I never transgressed a commandment of thine: and yet thou never gavest me a kid, that I might make merry with my friends: but when this thy son came, who hath devoured thy living with harlots, thou killedst for him the fatted calf.' "And he said unto him, 'Son, thou art ever with me, and all that is mine is thine. But it was meet to make merry and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.'" _The Story of the Dishonest Steward_. "There was a certain rich man, who had a steward; and the same was accused unto him that he was wasting {205} his goods. And he called him, and said unto him, 'What is this that I hear of thee? render the account of thy stewardship; for thou canst be no longer steward.' And the steward said within himself, 'What shall I do, seeing that my lord taketh away the stewardship from me? I have not strength to dig; to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.' And calling to him each one of his lord's debtors, he said to the first, 'How much owest thou unto my lord?' And he said, 'A hundred measures of oil.' And he said unto him, 'Take thy account and sit down quickly and write fifty.' Then said he to another, 'And how much owest thou?' And he said, 'A hundred measures of wheat.' He saith unto him, 'Take thy account, and write fourscore.' And his lord commended the unrighteous steward because he had done wisely: for the sons of this world are for their own generation wiser than the sons of the light. And I say unto you, Make to yourselves friends by means of the mammon of unrighteousness; that, when it shall fail, they may receive you into the eternal habitations. He that is faithful in a very little is faithful also in much: and he that is unrighteous in a very little is unrighteous also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another's, who will give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to one, and despise the other. Ye cannot serve God and mammon." {206} And the Pharisees, who were lovers of money, heard all these things; and they scoffed at him. And he said unto them, "Ye are they that justify yourselves in the sight of men; but God knoweth your hearts: for that which is exalted among men is an abomination in the sight of God." _The Story of the Rich Man and the Poor Man_. "Now there was a certain rich man, and he was clothed in purple and fine linen, faring sumptuously every day: and a certain beggar named Lazarus was laid at his gate, full of sores, and desiring to be fed with the crumbs that fell from the rich man's table; even the dogs came and licked his sores. And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham's bosom: and the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, 'Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am in anguish in this flame.' "But Abraham said, 'Son, remember that thou in thy lifetime receivedest thy good things, and Lazarus in like manner evil things: but now here he is comforted, and thou art in anguish. And beside all this, between us and you there is a great gulf fixed, that they who would pass from hence to you may not be able, and that none may cross over from thence to us.' "And he said, 'I pray thee therefore, father, that thou wouldest send him to my father's house; for I have five {207} brethren; that he may testify unto them, lest they also come into this place of torment.' "But Abraham saith, 'They have Moses and the prophets; let them hear them.' "And he said, 'Nay, father Abraham: but if one go to them from the dead, they will repent.' "And he said unto him, 'If they hear not Moses and the prophets, neither will they be persuaded, if one rise from the dead.'" _The Story of the Men Who Made Excuses_. And it came to pass, at another time, when he went into the house of one of the rulers of the Pharisees on a Sabbath to eat bread, that they were watching him. And he said unto those which were bidden, when he marked how they chose out the chief seats, "When thou art bidden of any man to a marriage feast, sit not down in the chief seat; lest haply a more honorable man than thou be bidden of him, and he that bade thee and him shall come and say to thee, 'Give this man place'; and then thou shalt begin with shame to take the lowest place. But when thou art bidden, go and sit down in the lowest place; that when he that hath bidden thee cometh, he may say to thee, 'Friend, go up higher': then shalt thou have glory in the presence of all who are at the feast with thee. For everyone that exalteth himself shall be humbled; and he that humbleth himself shall be exalted." And he said to him also that had bidden him, "When thou makest a dinner or a supper, call not thy friends, nor {208} thy brethren, nor thy kinsmen, nor rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, bid the poor, the maimed, the lame, the blind: and thou shalt be blessed; because they have not wherewith to recompense thee: for thou shalt be recompensed in the resurrection of the just." And when one of those who sat at the feast with him heard these things, he said unto him, "Blessed is he that shall eat bread in the kingdom of God." But he said unto him, "A certain man made a great supper; and he bade many: and he sent forth his servant at supper time to say to them that were bidden, 'Come; for all things are now ready.' And they all with one consent began to make excuse. The first said unto him, 'I have bought a field, and I must needs go out and see it: I pray thee have me excused.' And another said, 'I have bought five yoke of oxen, and I go to prove them: I pray thee have me excused.' And another said, 'I have married a wife, and therefore I cannot come.' "And the servant came and told his lord these things. Then the master of the house being angry said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in hither the poor and maimed and blind and lame.' And the servant said, 'Lord, what thou didst command is done, and yet there is room.' And the lord said unto the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. For I say unto you, that none of those men who were bidden shall taste of my supper.'" {209}{210} [Illustration] CHRIST AND THE RICH RULER By Heinrich Hofmann (1824- ) [End illustration] {211} XI THE RICH YOUNG MAN. _How the Lord Jesus Spoke of the Evil of Pride, and of the Dangers of the Love of Riches_. And as he was going forth, there ran one to him, and kneeled to him, and asked him, "Good Master, what shall I do that I may inherit eternal life?" And Jesus said unto him, "Why callest thou me good? none is good save one, even God. Thou knowest the commandments, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor thy father and mother." And he said unto him, "Master, all these things have I observed from my youth." And Jesus looking upon him loved him, and said unto him, "One thing thou lackest: go, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me." But his countenance fell at the saying, and he went away sorrowful: for he was one that had great possessions. And Jesus looked round about, and saith unto his disciples, "With what difficulty shall they that have riches enter into the kingdom of God!" And the disciples were amazed at his words. But Jesus answereth again, and saith unto them, "Children, how hard is it for them that trust in riches to enter into the {212} kingdom of God! It is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God." And they were astonished exceedingly, saying unto him, "Then who can be saved?" Jesus looking upon them saith, "With men it is impossible, but not with God: for all things are possible with God." And one of the multitude said unto him, "Master, bid my brother divide the inheritance with me." But he said unto him, "Man, who made me a judge or a divider over you?" And he said unto them, "Take heed, and keep yourselves from all covetousness: for a man's life consisteth not in the abundance of the things which he possesseth." _The Story of the Foolish Rich Man_. Jesus said, "The ground of a certain rich man brought forth plentifully: and he reasoned within himself, saying, 'What shall I do, because I have not where to bestow my harvests?' And he said, 'This will I do: I will pull down my barns, and build greater; and there will I bestow all my corn and my goods. And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, be merry.' But God said unto him, 'Thou fool, this night is thy soul required of thee; and the things which thou hast prepared, whose shall they be?' "So is he that layeth up treasures for himself, and is not rich toward God." {213} [Illustration] Map of Palestine showing Jesus' last Journey. by E. R. Hooker [End illustration] {214} {215} XII THE RAISING OF LAZARUS FROM THE DEAD. _How the Lord Jesus Showed His Love for His Friends_. Now a certain man was sick, Lazarus of Bethany, of the village of Mary and her sister Martha. The sisters therefore sent unto him, saying, "Lord, behold, he whom thou lovest is sick." But when Jesus heard it, he said, "This sickness is not unto death, but for the glory of God, that the Son of God may be glorified thereby." Now Jesus loved Martha, and her sister, and Lazarus. When therefore he heard that he was sick, he abode yet two days in the place where he was. Then after this he saith to the disciples, "Let us go into Judaea again." The disciples saith unto him, "Rabbi, the Jews were but now seeking to stone thee; and goest thou thither again?" Jesus answered, "Are there not twelve hours in the day? If a man walk in the day, he stumbleth not, because he seeth the light of this world. But if a man walk in the night, he stumbleth, because the light is not in him." These things spake he: and after this he saith unto them, "Our friend Lazarus is fallen asleep; but I go, that I may awake him out of sleep." {216} The disciples therefore said unto him, "Lord, if he is fallen asleep, he will recover." Now Jesus had spoken of his death: but they thought that he spoke of taking rest in sleep. Then Jesus therefore said unto them plainly, "Lazarus is dead. And I am glad for your sakes that I was not there, that ye may believe; nevertheless let us go unto him." Thomas therefore, who is called Didymus, said unto his fellow-disciples, "Let us also go, that we may die with him." So when Jesus came, he found that Lazarus had been in the tomb four days already. Now Bethany was near Jerusalem, about fifteen furlongs off; and many of the Jews had come to Martha and Mary, to console them concerning their brother. Martha therefore, when she heard that Jesus was coming, went and met him: but Mary still sat in the house. Martha therefore said unto Jesus, "Lord, if thou hadst been here, my brother had not died. And even now I know that, whatsoever thou shalt ask of God, God will give thee." Jesus saith unto her, "Thy brother shall rise again." Martha saith unto him, "I know that he shall rise again in the resurrection at the last day." Jesus said unto her, "I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live: and whosoever liveth and believeth on me shall never die. Believest thou this?" She saith unto him, "Yea, Lord: I have believed that thou art the Christ, the Son of God, even he that cometh into the world." {217}{218} [Illustration] BETHANY. The ruins to the right are the traditional house of Mary and Martha From a photograph belonging to Miss Julia W. Snow, and used by her kind permission. The little town of Bethany, nestling among the hills, was one of the favorite resting places of Jesus. Here he would come when weary of the world and his incessant struggle against evil, and seek the peace and quiet of the home of his friends. [End illustration] {219} And when she had said this, she went away, and called Mary her sister secretly, saying, "The Master is here, and calleth thee." And she, when she heard it, arose quickly, and went unto him. (Now Jesus was not yet come into the village, but was still in the place where Martha met him.) The Jews then which were with her in the house, and were comforting her, when they saw Mary, that she rose up quickly and went out, followed her, supposing that she was going to the tomb to weep there. Mary therefore, when she came where Jesus was, and saw him, fell down at his feet, saying unto him, "Lord, if thou hadst been here, my brother had not died." When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled, and said, "Where have ye laid him?" They say unto him, "Lord, come and see." Jesus wept. The Jews therefore said, "Behold how he loved him!" But some of them said, "Could not this man, who opened the eyes of him that was blind, have caused that this man also should not die?" Jesus therefore again groaning cometh to the tomb. Now it was a cave, and a stone lay against it. Jesus saith, "Take ye away the stone." Martha, the sister of him that was dead, saith unto him, "Lord, by this time it will be offensive: for he hath been dead four days." {220} Jesus saith unto her, "Said I not unto thee, that, if thou believedst, thou shouldest see the glory of God?" So they took away the stone. And Jesus lifted up his eyes, and said, "Father, I thank thee that thou heardest me. And I knew that thou hearest me always: but because of the multitude which standeth around I said it, that they may believe that thou didst send me." And when he had thus spoken, he cried with a loud voice, "Lazarus, come forth." He that was dead came forth, bound hand and foot with grave-clothes; and his face was bound about with a napkin. Jesus saith unto them, "Loose him, and let him go." Many therefore of the Jews, which came to Mary and beheld that which he did, believed on him. But some of them went away to the Pharisees, and told them the things which Jesus had done. The rulers of the Jews then began to plot to kill Jesus. Jesus therefore walked no more openly among the Jews, but departed thence into the country near to the wilderness, into a city called Ephraim; and there he tarried with the disciples. {221} XIII ZACCHAEUS THE PUBLICAN. _How the Lord Jesus, Still Doing Loving Deeds, Began the Journey Which Was to Lead to the Cross_. After some weeks of retirement, Jesus again went to Jerusalem. On the way, he and his disciples came to Jericho: and as he went out from Jericho, with his disciples and a great multitude, the son of Timaeus, Bartimaeus, a blind beggar, was sitting by the wayside. And when he heard that it was Jesus of Nazareth, he began to cry out, and say, "Jesus, thou son of David, have mercy on me." And many rebuked him, that he should hold his peace: but he cried out the more a great deal, "Thou son of David, have mercy on me." And Jesus stood still, and said, "Call ye him." And they called the blind man, saying unto him, "Be of good cheer: rise, he calleth thee." And he sprang up, and came to Jesus. And Jesus answered him, and said, "What wilt thou that I should do unto thee?" And the blind man said unto him, "Lord, that I may receive my sight." And Jesus said unto him, "Go thy way; thy faith hath made thee whole." And straightway he received his sight, and followed Jesus in the way. {222} And he entered and was passing through Jericho. And behold, a man called by name Zacchaeus; who was a chief publican, and rich. And he sought to see who Jesus was; and could not for the crowd, because he was little of stature. And he ran on before, and climbed up into a sycamore tree to see him: for he was to pass that way. And when Jesus came to the place, he looked up, and said unto him, "Zacchaeus, make haste, and come down; for to-day I must abide at thy house." And he made haste, and came down, and received him joyfully. And when they saw it, they all murmured, saying, "He is gone in to lodge with a man that is a sinner." And Zacchaeus stood, and said unto the Lord, "Behold, Lord, the half of my goods I give to the poor; and if I have wrongfully exacted aught of any man, I restore fourfold." And Jesus said unto him, "To-day is salvation come to this house, forasmuch as he also is a son of Abraham. For the Son of man came to seek and to save that which was lost." (This is the close of Jesus' ministry outside Jerusalem. After this he and his disciples continued their journey to the city. The enemies of Jesus were plotting against him, and the storm of their hatred was about to break. Nevertheless, fully conscious of what his fate must be, the hero of humanity took up the journey to the cross.) {223} GETHSEMANE 'Tis midnight,--and on Olive's brow, The star is dimmed that lately shone; 'Tis midnight--In the garden now The suffering Saviour prays alone. 'Tis midnight,--and, from all removed, Immanuel wrestles, lone with fears; E'en the disciple that He loved Heeds not his Master's grief and tears. 'Tis midnight,--and for others' guilt The Man of sorrows weeps in blood; Yet He, who hath in anguish knelt, Is not forsaken by his God. 'Tis midnight,--and, from ether-plains, Is borne the song that angels know; Unheard by mortals are the strains That sweetly soothe the Saviour's woe. --_W. B. Tappan_. {224} RIDE ON IN MAJESTY Ride on! ride on in majesty! In lowly pomp ride on to die. O Christ, Thy triumphs now begin O'er captive death and conquered sin. Ride on! ride on in majesty! The winged squadrons of the sky Look down with sad and wondering eyes To see the approaching sacrifice. Ride on! ride on in majesty! The last and fiercest strife is nigh: The Father on His sapphire throne Expects His own anointed Son. Ride on! ride on in majesty! In lowly pomp ride on to die; Bow Thy meek head to mortal pain; Then take, O God, Thy power, and reign. --_H. H. Milman_. {225} CALVARY There is a green hill far away, Without a city wall, Where the dear Lord was crucified Who died to save us all. We may not know, we cannot tell What pains He had to bear; But we believe it was for us He hung and suffered there. He died that we might be forgiven, He died to make us good, That we might go at last to Heaven, Saved by His precious blood. There was no other good enough To pay the price of sin; He only could unlock the gate Of Heaven, and let us in. O, dearly, dearly has He loved, And we must love Him, too, And trust in His redeeming blood, And try His works to do. --_Mrs. Cecil Frances Alexander_. {226} THE VICTOR Look, ye saints, the sight is glorious, See the "Man of Sorrows" now; From the fight returned victorious, Every knee to Him shall bow: Crown Him, crown Him; Crowns become the Victor's brow. Crown the Saviour, angels, crown Him: Rich the trophies Jesus brings: In the seat of power enthrone Him, While the vault of Heaven rings: Crown Him, crown Him; Crown the Saviour "King of kings." Sinners in derision crowned Him, Mocking thus the Saviour's claim; Saints and angels crowd around Him, Own His title, praise His Name: Crown Him, crown Him; Spread abroad the Victor's fame. Hark, those bursts of acclamation! Hark, those loud triumphant chords! Jesus takes the highest station: O what joy the sight affords! Crown Him, crown Him; "King of kings, and Lord of lords." --_Thomas Kelly_. {227} How the Lord Jesus spent His last days in Jerusalem, how He loved His friends unto the end, how He fell into the hands of His enemies, and how he crowned a life of service with a heroic death. {228} PERSONS OF THE STORY. _The LORD JESUS_. _The Disciples_. _Lazarus_. _Mary_. _Martha_. _Judas_. _Annas_. _Caiaphas_. _Herod_. _Pilate, the Roman Governor_. _Joseph of Arimathaea_. _The people of Jerusalem, Pharisees, priests, soldiers, the two thieves_. _Mary, the mother of Jesus. Mary Magdalene and other women_. PLACES OF THE STORY. _Jerusalem_. _Bethany_. _An upper chamber in the city_. _Gethsemane_. _Palace of the high priest_. _The Hall of Judgment_. _Pilate's palace_. _The palace of Herod_. _Pilate's Judgment Hall_. _Calvary_. {229} I THE SUPPER AT BETHANY _How the Lord Jesus Was Bid to a Feast of Loving Tribute_. The passover of the Jews was at hand: and many went up to Jerusalem out of the country before the passover, to purify themselves. They sought therefore for Jesus, and spoke one with another, as they stood in the temple, "What think ye? That he will not come to the feast?" Now the chief priests and the Pharisees had given commandment, that, if any man knew where he was, he should show it, that they might take him. Jesus therefore six days before the passover came to Bethany, where Lazarus was, whom Jesus raised from the dead. So they made him a supper there: and Martha served; and Lazarus was one of them that sat at meat with him. Mary therefore took a pound of ointment of spikenard, very precious, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odor of the ointment. But Judas Iscariot, one of his disciples, who was about to betray him, saith, "Why was not this ointment sold for three hundred pence, and given to the poor?" {230} But Jesus said, "Let her alone; why trouble ye her? she hath wrought a good work on me. For ye have the poor always with you, and whensoever ye will ye can do them good: but me ye have not always. She hath done what she could: she hath anointed my body beforehand for the burying. And verily I say unto you, Wheresoever the gospel shall be preached throughout the whole world, that also which this woman hath done shall be spoken of for a memorial of her." {231}{232} [Illustration] THE TRIUMPHANT ENTRY OF JESUS INTO JERUSALEM. [End illustration] {233} II THE ENTRY INTO JERUSALEM. _How the Lord Jesus Rode for Once in Triumph_. (THE WEEK OF THE CRUCIFIXION--SUNDAY.) The next morning he went to Jerusalem, and when he drew near Bethphage and Bethany, at the mount that is called the Mount of Olives, he sent two of the disciples, saying, "Go your way into the village over against you; in which as ye enter ye shall find a colt tied, whereon no man ever yet sat: loose him, and bring him. And if any one ask you, 'Why do ye loose him?' thus shall ye say, 'The Lord hath need of him.'" And they that were sent went away, and found even as he had said unto them. And as they were loosing the colt, the owners thereof said unto them, "Why loose ye the colt?" And they said, "The Lord hath need of him." And they brought him to Jesus: and they threw their garments upon the colt, and set Jesus thereon. And as he went, they spread their garments in the way. And as he was now drawing nigh, at the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice {234} and praise God with a loud voice for all the mighty works which they had seen; saying,-- "Blessed is the King that cometh in the name of the Lord: peace in heaven, and glory in the highest!" And some of the Pharisees from the multitude said unto him, "Master, rebuke thy disciples." And he answered and said, "I tell you that, if these shall hold their peace, the stones will cry out." And when he drew nigh, he saw the city and wept over it, saying, "If thou hadst known in this day, even thou, the things which belong unto peace! but now they are hid from thine eyes. For the days shall come upon thee, when thine enemies shall besiege thee, and keep thee in on every side, and shall dash thee to the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." And he entered into Jerusalem, into the temple; and when he had looked round about upon all things, it being now eventide, he went out unto Bethany with the twelve. And every day he was teaching in the temple; and every night he went out, and lodged in the Mount of Olives. And all the people came early in the morning to him in the temple, to hear him. But the chief priests and the scribes and the principal men of the people sought to destroy him: and they could not find what they might do; for the people all hung upon him, listening. {235}{236} [Illustration] JESUS AND THE MONEY-CHANGERS. By Heinrich Hofmann [End illustration] {237} III IN THE TEMPLE. _How the Lord Jesus Drove the Money Changers from the House of God_. (THE WEEK OF THE CRUCIFIXION--MONDAY.) On Monday, Jesus came into the city, and taught, but we know little of what he said on this day. Perhaps it was on this day that the following incident occurred, by which he taught that God's house should be pure:-- And Jesus entered into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the money-changers, and the seats of them that sold the doves; and he saith unto them, "It is written, 'My house shall be called a house of prayer: but ye make it a den of robbers.'" And the blind and the lame came to him in the temple: and he healed them. But when the chief priests and the scribes saw the wonderful things that he did, and the children that were crying in the temple and saying, "Hosanna to the son of David"; they were moved with indignation, and said unto him, "Hearest thou what these are saying?" And Jesus saith unto them, "Yea: did ye never read, 'Out of the mouth of babes and sucklings thou hast perfected praise'?" And he left them, and went forth out of the city to Bethany, and lodged there. {238} IV LAST DAYS IN JERUSALEM _How the Lord Jesus Spoke with Those that Hated Him_. (THE WEEK OF THE CRUCIFIXION--TUESDAY.) And it came to pass, on one of the days, as he was teaching the people in the temple, and preaching the gospel, there came upon him the chief priests and the scribes with the elders; and they spoke, saying unto him, "Tell us: By what authority doest thou these things? or who is he that gave thee this authority?" And he answered and said unto them, "I also will ask you a question; and tell me: The baptism of John, was it from heaven, or from men?" And they reasoned with themselves, saying, "If we shall say, 'From heaven'; he will say, 'Why did ye not believe him?' But if we shall say, 'From men'; all the people will stone us: for they are persuaded that John was a prophet." And they answered that they knew not whence it was. And Jesus said unto them, "Neither tell I you by what authority I do these things." And he told them-- _The Story of the Wicked Husbandmen_. Jesus said, "A man planted a vineyard, and let it out to husbandmen, and went into another country for a long {239} time. And at the season he sent unto the husbandmen a servant, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. And he sent yet another servant: and him also they beat, and handled him shamefully, and sent him away empty. And he sent yet a third: and him also they wounded, and cast him forth. And the lord of the vineyard said, 'What shall I do? I will send my beloved son: it may be they will reverence him.' "But when the husbandmen saw him, they reasoned one with another, saying, 'This is the heir: let us kill him, that the inheritance may be ours.' And they cast him out of the vineyard, and killed him. What therefore will the lord of the vineyard do unto them? He will come and destroy these husbandmen, and will give the vineyard unto others." And when they heard it they said, "God forbid." But he looked upon them, and said, "What then is this that is written,-- 'The stone which the builders rejected, The same was made the head of the corner'? "Everyone that falleth on that stone shall be broken to pieces; but on whomsoever it shall fall, it will scatter him as dust." And the scribes and the chief priests sought to lay hands on him in that very hour; and they feared the people: for they saw that he spoke this parable against them. And they watched him, and sent forth spies, which pretended to be righteous, that they might take hold of his {240} speech, so as to deliver him up to the authority of the governor. _The Question About Tribute_. And they asked him, saying, "Master, we know that thou sayest and teachest rightly, and acceptest not the person of any, but of a truth teachest the way of God: Is it lawful for us to give tribute unto Caesar, or not?" But he perceived their craftiness, and said unto them, "Show me a penny. Whose image and superscription hath it?" And they said, "Caesar's." And he said unto them, "Then render unto Caesar the things that are Caesar's, and unto God the things that are God's." And they were not able to take hold of the saying before the people: and they marveled at his answer, and held their peace. _The Greatest of All Commandments_. And one of the scribes came, and heard them questioning together, and knowing that he had answered them well, asked him, "What commandment is the first of all?" Jesus answered, "The first is, 'Hear, O Israel; The Lord our God, the Lord is one: and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength.' The second is this, 'Thou shalt love thy neighbor as thyself.' There is none other commandment greater than these." {241}{242} [Illustration] ON THE MOUNT OF OLIVES. From a photograph taken by Mrs. Fontaine Meriwether, and used by her kind permission This view is near the top of the mountain on the road which winds over it towards Bethany. [End illustration] {243} And the scribe said unto him, "Of a truth, Master, thou hast well said that he is one; and there is none other but he: and to love him with all the heart, and with all the understanding, and with all the strength, and to love his neighbor as himself, is much more than all whole burnt offerings and sacrifices." And when Jesus saw that he answered discreetly, he said unto him, "Thou art not far from the kingdom of God." And no man after that durst ask him any question. _How the Lord Jesus Spoke with Those that Loved Him_. _The Poor Widow_. And he sat down over against the treasury, and beheld how the multitude cast money into the treasury: and many that were rich cast in much. And there came a poor widow, and she cast in two mites, which make a farthing. And he called unto him his disciples, and said unto them, "Verily I say unto you, This poor widow cast in more than all they which are casting into the treasury: for they all did cast in of their abundance; but she of her want cast in all that she had, even all her living." "_We Would See Jesus_." Now there were certain Greeks among those who went up to worship at the feast: these therefore came to Philip, who was of Bethsaida of Galilee, and said, "Sir, we would see Jesus." Philip cometh and telleth Andrew: Andrew cometh, and Philip, and they tell Jesus. And Jesus answereth them, saying, "The hour is come, that the Son of man should {244} be glorified. Verily, verily, I say unto you, Except a grain of wheat fall into the earth and die, it abideth by itself alone; but if it die, it beareth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world shall keep it unto life eternal. If any man serve me, let him follow me; and where I am, there shall also my servant be: if any man serve me, him will the Father honor. Now is my soul troubled; and what shall I say? Father, save me from this hour. But for this cause came I unto this hour. Father, glorify thy name." There came therefore a voice out of heaven saying, "I have both glorified it, and will glorify it again." The multitude therefore, that stood by, and heard it, said that it had thundered: others said, "An angel hath spoken to him." Jesus answered and said, "This voice hath not come for my sake, but for your sakes. Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto myself." _The Story of the Faithful Servant_. Jesus said, "A certain man going into another country, called his own servants, and delivered unto them his goods. And to one he gave five talents, to another two, to another one; to each according to his several ability; and he went on his journey. Straightway he who received the five talents went and traded with them, and made other five talents. In like manner he also who received the two {245} gained other two. But he who received the one went away and digged in the earth, and hid his lord's money. "Now after a long time the lord of those servants cometh, and maketh a reckoning with them. And he who received the five talents came and brought other five talents, saying, 'Lord, thou deliveredst unto me five talents: lo, I have gained other five talents.' "His Lord said unto him, 'Well done, thou good and faithful servant: thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.' "And he also who received the two talents came and said, 'Lord, thou deliveredst unto me two talents: lo, I have gained other two talents.' "His lord said unto him, 'Well done, thou good and faithful servant; thou hast been faithful over a few things, I will set thee over many things: enter thou into the joy of thy lord.' "And he also who had received the one talent came and said, 'Lord, I knew thee that thou art a hard man, reaping where thou didst not sow, and gathering where thou didst not scatter: and I was afraid, and went away and hid thy talent in the earth: lo, thou hast thine own.' "But his lord answered and said unto him, 'Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I did not scatter; thou oughtest therefore to have given my money to the bankers, and at my coming I should have received back mine own with interest. Take ye away therefore the talent from him, {246} and give it unto him that hath the ten talents. For unto everyone that hath shall be given, and he shall have abundance: but from him that hath not, even that which he hath shall be taken away. And cast ye out the unprofitable servant into the outer darkness: there shall be weeping and gnashing of teeth.'" _The Judgment of the King_. Then said Jesus, "But when the Son of man shall come in his glory, and all the angels with him, then shall he sit on the throne of his glory: and before him shall be gathered all the nations: and he shall separate them one from another, as the shepherd separateth the sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, 'Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.' "Then shall the righteous answer him, saying, 'Lord, when saw we thee hungry, and fed thee? or thirsty, and gave thee drink? And when saw we thee a stranger, and took thee in? or naked, and clothed thee? And when saw we thee sick, or in prison, and came unto thee?' "And the King shall answer and say unto them, 'Verily I say unto you, Inasmuch as ye did it unto one of the least of these my brethren, ye did it unto me.' {247} "Then shall he say also unto them on the left hand, 'Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels: for I was hungry, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in; naked, and ye clothed me not; sick, and in prison, and ye visited me not.' "Then shall they also answer, saying, 'Lord, when saw we thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee?' "Then shall he answer them, saying, 'Verily I say unto you, Inasmuch as ye did it not unto one of the least of these, ye did it not unto me. And these shall go away into eternal punishment: but the righteous into eternal life.'" {248} V THE LAST SUPPER _How the Lord Jesus Showed His Love for His Friends on the Last Night of Their Fellowship_. (THE WEEK OF THE CRUCIFIXION--WEDNESDAY--THURSDAY.) (We do not know how Jesus spent Wednesday. Perhaps he did not go to the city, but remained in loving talk with his disciples and friends at Bethany. We do not know what he did on Thursday, until night. Then comes the story of the Last Supper, and the long talk between Jesus and his disciples.) _Judas Plans to Betray Jesus_. Now after two days was the feast of the passover and the unleavened bread: and the chief priests and the scribes sought how they might take him by treachery, and kill him: but they said, "Not during the feast, lest haply there shall be a tumult of the people." And Judas Iscariot, he that was one of the twelve, went away unto the chief priests, that he might deliver him unto them. And they, when they heard it, were glad, and promised to give him money. And he sought how he might conveniently deliver him unto them. _The Preparation for the Supper_. And on the first day of unleavened bread, when they sacrificed the passover, his disciples say unto him, "Where {249} wilt thou that we go and make ready that thou mayest eat the passover?" And he sendeth two of his disciples, and saith unto them, "Go into the city, and there shall meet you a man bearing a pitcher of water: follow him; and wheresoever he shall enter in, say to the goodman of the house, 'The Master saith, Where is my guest-chamber, where I shall eat the passover with my disciples?' And he will himself show you a large upper room furnished and ready: and there make ready for us." And the disciples went forth, and came into the city, and found as he had said unto them: and they made ready the passover. _The Last Supper_. And when the hour was come, he sat down, and the apostles with him. And he said unto them, "I have earnestly desired to eat this passover with you before I suffer." And he received a cup, and when he had given thanks, he said, "Take this, and divide it among yourselves: for I say unto you, I will not drink from henceforth of the fruit of the vine, until the kingdom of God shall come." And he took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you: this do in remembrance of me." And the cup in like manner after supper, saying, "This cup is the new covenant in my blood, even that which is poured out for you." And during supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him, {250} Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God, riseth from supper, and layeth aside his garments; and he took a towel, and girded himself. Then he poureth water into the basin, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. So he cometh to Simon Peter. He saith unto him, "Lord, dost thou wash my feet?" Jesus answered and said unto him, "What I do thou knowest not now; but thou shalt understand hereafter." Peter saith unto him, "Thou shalt never wash my feet." Jesus answered him, "If I wash thee not, thou hast no part with me." Simon Peter saith unto him, "Lord, not my feet only, but also my hands and my head." Jesus saith to him, "He that is bathed needeth only to wash his feet, and is clean every whit: and ye are clean, but not all." For he knew him that should betray him; therefore said he, "Ye are not all clean." So when he had washed their feet, and taken his garments, and sat down again, he said unto them, "Know ye what I have done to you? Ye call me 'Master,' and, 'Lord': and ye say well; for so I am. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another's feet. For I have given you an example, that ye also should do as I have done to you. Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him. If ye know these things, blessed are ye if ye do them." {251}{252} [Illustration] THE LAST SUPPER. By Leonardo da Vinci (1452-1519) This was painted on the wall of a monastery in Milan. It has been damaged and mutilated, and now is almost faded out. This is one of the greatest pictures ever painted. The following is an explanation of the picture: "Judas half turns to discover of whom St. Peter is speaking so passionately, and is preparing himself to deny everything. But he is already discovered. St. James the Less, passing his arm over the shoulder of St. Andrew, touches St. Peter to tell him that the traitor is at his side. St. Andrew looks at Judas with horror, and St. Bartholomew, at the end of the table, has started up from his seat to regard him more intently. At the left of Christ, St. James protests his innocence by a natural gesture. St. Thomas, pressing near to Christ, seems to ask 'One of us?' St. Philip, the youngest of the apostles, places his hand over his heart and rises to protest his fidelity. St. Matthew repeats the terrible words to the indignant St. Simon, who refuses to believe them. St. Thaddeus, who has first told them to him, points to Matthew to confirm them. The dying rays of evening light add deeper somberness to the sad face of the Christ." --_Stendhal, "History of Italian Painters"_ [End illustration] {253} When Jesus had thus said, he was troubled in spirit, and said, "Verily, verily, I say unto you, one of you shall betray me." The disciples looked one on another, doubting of whom he spoke. There was at the table reclining in Jesus' bosom one of his disciples, whom Jesus loved. Simon Peter therefore beckoneth to him, and saith unto him, "Tell us who it is of whom he speaketh." He leaning back, as he was, on Jesus' breast, said unto him, "Lord, who is it?" Jesus therefore answereth, "He it is, for whom I shall dip the sop, and give it him." So when he had dipped the sop, he took and gave it to Judas, the son of Simon Iscariot. And after the sop, then entered Satan into him. Jesus therefore saith unto him, "What thou doest, do quickly." Now no man at the table knew why he spoke this to him. For some thought, because Judas had the bag, Jesus said unto him, "Buy what things we have need of for the feast"; or, that he should give something to the poor. He then having received the sop went out straightway: and it was night. When therefore he was gone out, Jesus said, "Now is the Son of man glorified, and God is glorified in him. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, 'Whither I go, ye cannot come'; so now I say unto you. A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all {254} men know that ye are my disciples, if ye love one another." Simon Peter saith unto him, "Lord, whither goest thou?" Jesus answered, "Whither I go, thou canst not follow me now; but thou shalt follow afterwards." Peter saith unto him, "Lord, why cannot I follow thee now? I will lay down my life for thee." Jesus answereth, "Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, before thou hast denied me thrice." "_Let Not Your Heart be Troubled_." "Let not your heart be troubled: ye believe in God, believe also in me. In my father's house are many mansions; if it were not so, I would have told you; for I go to prepare a place for you. And if I go to prepare a place for you, I come again, and will receive you unto myself; that where I am, there ye may be also. And whither I go, ye know the way." Thomas saith unto him, "Lord, we know not whither thou goest; how know we the way?" Jesus saith unto him, "I am the way, and the truth, and the life: no one cometh unto the Father, but by me. If ye had known me, ye would have known my Father also: from henceforth ye know him, and have seen him." Philip saith unto him, "Lord, show us the Father, and it sufficeth us." Jesus saith unto him, "Have I been so long time with you, and dost thou not know me, Philip? he that hath seen me hath seen the Father; how sayest thou, 'Show us the Father?' {255}{256} [Illustration] HEAD OF CHRIST. By Leonardo da Vinci (1452-1519) This was a study made by the great master for his picture, "The Last Supper." [End illustration] {257} Believest thou not that I am in the Father, and the Father in me? The words that I say unto you I speak not from myself: but the Father abiding in me doeth his works. Believe me that I am in the Father, and the Father in me: or else believe me for the very works' sake. Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto the Father. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask me anything in my name, that will I do. If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth: whom the world cannot receive; for it beholdeth him not, neither knoweth him: ye know him; for he abideth with you, and shall be in you. I will not leave you comfortless. I come unto you. Yet a little while, and the world beholdeth me no more; but ye behold me: because I live, ye shall live also. In that day ye shall know that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him." Judas (not Iscariot) said unto him, "Lord, why is it that thou wilt manifest thyself unto us, and not unto the world?" Jesus answered and said unto him, "If a man love me, he will keep my word: and my Father will love him, and {258} we will come unto him, and make our abode with him. He that loveth me not keepeth not my words: and the word which ye hear is not mine, but the Father's who sent me. "These things have I spoken unto you, while yet abiding with you. But the Comforter, even the Holy Spirit, whom the Father will send in my name, he shall teach you all things, and bring to your remembrance all that I said unto you. Peace I leave with you; my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye heard how I said to you, 'I go away, and I come unto you.' If ye loved me, ye would have rejoiced, because I go unto the Father: for the Father is greater than I. And now I have told you before it come to pass, that, when it is come to pass, ye may believe. I will no more speak much with you, for the prince of the world cometh: and he hath nothing in me; but that the world may know that I love the Father, and as the Father gave me commandment, even so I do." _Jesus is the True Vine_. "I am the true vine, and my Father is the husbandman. Every branch in me that beareth not fruit, he taketh away: and every branch that beareth fruit, he cleanseth, that it may bear more fruit. Already ye are clean because of the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in me. I am the vine, ye are the branches: {259}{260} [Illustration] MOUNT OF OLIVES--GETHSEMANE. The Mount of Olives, the traditional site of Gethsemane, on the right--the space inclosed by a wall. "It was a garden or orchard marked probably by some slight inclosure. The name Gethsemane means 'the oil press,' and doubtless it was so called from a press to crush the olives yielded by the countless trees from which the hill derives its designation." [End illustration] {261} He that abideth in me, and I in him, the same beareth much fruit: for apart from me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and they gather them and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ask whatsoever ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear much fruit; and so shall ye be my disciples. Even as the Father hath loved me, I also have loved you: abide ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy may be in you, and that your joy may be full. This is my commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do the things which I command you. No longer do I call you servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I heard from my Father I have made known unto you. Ye did not choose me, but I chose you, and appointed you, that ye should go and bear fruit, and that your fruit should abide: that whatsoever ye shall ask of the Father in my name, he may give it you. These things I command you, that ye may love one another." _Jesus Prays for His Disciples_. These things spoke Jesus; and lifting up his eyes to heaven, he said, "Father, the hour is come; glorify thy {262} Son, that the Son may glorify thee: even as thou gavest him authority over all flesh, that to all whom thou hast given him, he should give eternal life. And this is life eternal, that they should know thee the only true God, and Jesus Christ whom thou didst send. I have glorified thee on the earth, I have accomplished the work which thou hast given me to do. And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was. I manifested thy name unto the men whom thou gavest me out of the world: thine they were, and thou gavest them to me; and they have kept thy word. Now they know that all things whatsoever thou hast given me are from thee: for the words which thou gavest me I have given unto them; and they received them, and knew of a truth that I came forth from thee, and they believed that thou didst send me. I pray for them: I pray not for the world, but for those whom thou hast given me; for they are thine: and all things that are mine are thine, and thine are mine: and I am glorified in them. And I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep them in thy name whom thou hast given me, that they may be one, even as we are one. While I was with them, I kept in thy name those whom thou hast given me: and I guarded them, and not one of them perished, but the son of perdition; that the scripture might be fulfilled. But now I come to thee; and these things I speak in the world, that they may have my joy made full in themselves. I have given them thy word; and the world hated them, because they are not of the {263} world, even as I am not of the world. I pray not that thou shouldest take them from the world, but that thou shouldest keep them from the evil. They are not of the world, even as I am not of the world. Sanctify them in the truth: thy word is truth. As thou didst send me into the world, even so sent I them into the world. And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. Neither for these only do I pray, but for them also that believe on me through their word; that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us: that the world may believe that thou didst send me. And the glory which thou hast given me I have given unto them; that they may be one, even as we are one; I in them, and thou in me, that they may be perfected into one; that the world may know that thou didst send me, and lovedst them, even as thou lovedst me. Father, I desire that those whom thou hast given me should be with me to behold the glory, which thou hast given me: for thou lovedst me before the foundation of the world. O righteous Father, the world knew thee not, but I knew thee; and these knew that thou didst send me; and I made known unto them thy name, and will make it known; that the love wherewith thou lovedst me may be in them, and I in them." {264} VI THE BETRAYAL _How the Lord Jesus Fell into the Hands of His Enemies_. (FRIDAY, THE DAY OF THE CRUCIFIXION.) And he came out, and went, as his custom was, to the Mount of Olives; and the disciples also followed him. And they came to a place which was named Gethsemane: and he saith unto his disciples, "Sit ye here, while I pray." And he took with him Peter and James and John, and began to be heavy-hearted, and deeply troubled. And he saith unto them, "My soul is exceeding sorrowful even unto death: abide ye here, and watch." And he went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. And he said, "Abba, Father, all things are possible unto thee; remove this cup from me: howbeit not what I will, but what thou wilt." And he cometh, and findeth them sleeping, and saith unto Peter, "Simon, sleepest thou? couldest thou not watch one hour? Watch and pray, that ye enter not into temptation: the spirit indeed is willing, but the flesh is weak." {265}{266} [Illustration] CHRIST IN GETHSEMANE. By Heinrich Hofmann (1824- [End illustration] {267} And again he went away, and prayed, saying the same words. And again he came, and found them sleeping, for their eyes were very heavy; and they knew not what to answer him. And he cometh the third time, and saith unto them, "Sleep on now, and take your rest: It is enough; the hour is come; behold, the Son of man is betrayed into the hands of sinners. Arise, let us be going: behold, he that betrayeth me is at hand.". And straightway, while he yet spoke, came Judas, one of the twelve, and with him a multitude with swords and clubs, from the chief priests and the scribes and the elders. Now he that betrayed him had given them a token, saying, "Whomsoever I shall kiss, that is he; take him, and lead him away safely." And when he was come, straightway he came to him, and saith, "Rabbi"; and kissed him. Simon Peter therefore having a sword drew it, and struck the high priest's servant, and cut off his right ear. Now the servant's name was Malchus. Jesus therefore said unto Peter, "Put up the sword into the sheath: the cup which the Father hath given me, shall I not drink it?" Then Jesus said. "Suffer ye thus far." And he touched his ear, and healed him. And Jesus said unto the chief priests, and captains of the temple, and elders, which were come against him, "Are ye come out, as against a robber, with swords and clubs? When I was daily with you in the temple, ye stretched not forth your hands against me: but this is your hour, and the power of darkness." {268} VII THE TRIAL _How the Lord Jesus Was Falsely Charged with Crime_. _The Trial Before Annas._ So the soldiers and the chief captain, and the officers of the Jews, seized Jesus and bound him, and led him to Annas first; for he was father-in-law to Caiaphas, who was high priest that year. Annas therefore asked Jesus about his disciples, and his teaching. Jesus answered him, "I have spoken openly to the world; I ever taught in synagogues, and in the temple, where all the Jews come together; and in secret spoke I nothing. Why askest thou me? ask them that have heard me, what I spoke unto them: behold, these know the things which I said." And when he had said this, one of the officers standing by struck Jesus with his hand, saying, "Answerest thou the high priest so?" Jesus answered him, "If I have spoken evil, bear witness of the evil: but if well, why smitest thou me?" Annas therefore sent him bound unto Caiaphas the high priest. {269} _The Trial Before Caiaphas, the High Priest_. And they led Jesus away to the high priest: and there came together with him all the chief priests and the elders and the scribes. And Peter had followed him afar off, even within, into the court of the high priest; and he was sitting with the officers, and warming himself in the light of the fire. Now the chief priests and the whole council sought witness against Jesus to put him to death; and found it not. For many bore false witness against him, and their witness agreed not together. And there stood up certain men, and bore false witness against him, saying, "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'" And not even so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, "Answerest thou nothing? what is it which these witness against thee?" But he held his peace, and answered nothing. Again the high priest asked him, and saith unto him, "Art thou the Christ, the Son of the Blessed?" And Jesus said, "I am: and ye shall see the Son of man sitting at the right hand of power, and coming with the clouds of heaven." And the high priest rent his clothes, and saith, "What further need have we of witnesses? Ye have heard the blasphemy: what think ye?" And they all condemned him to be worthy of death. And some began to spit on him, and to cover his eyes, and {270} to buffet him, and to say unto him, "Prophesy who is it that smote thee," and the officers received him with blows of their hands. _How Peter Denied His Lord_. But Peter had followed afar off. And when they had kindled a fire in the midst of the court, and had sat down together, Peter sat in the midst of them. And a certain maid seeing him as he sat in the light of the fire, and looking steadfastly upon him, said, "This man also was with him." But he denied, saying, "Woman, I know him not." And after a little while another saw him, and said, "Thou also art one of them." But Peter said, "Man, I am not." And after the space of about one hour another confidently affirmed, saying, "Of a truth this man also was with him: for he is a Galilaean." But Peter said, "Man, I know not what thou sayest." And immediately, while he yet spoke, the cock crew. And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how that he said unto him, "Before the cock crow this day, thou shalt deny me thrice." And he went out, and wept bitterly. _The Trial Before the Jewish Court_. As soon as it was day, the assembly of the elders of the people was gathered together, both chief priests and {271} scribes; and they led him away into their council, saying, "If thou art the Christ, tell us." But he said unto them, "If I tell you, ye will not believe: and if I ask you, ye will not answer. But from henceforth shall the Son of man be seated at the right hand of the power of God." And they all said, "Art thou then the Son of God?" And he said unto them, "Ye say that I am." And they said. "What further need have we of witness? for we ourselves have heard from his own mouth." {272} VIII THE JUDGMENT _How the Lord Jesus Was Unjustly Condemned to Die_. _The Hearing Before Pilate_. They led Jesus therefore into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the passover. Pilate therefore went out unto them, and saith, "What accusation bring ye against this man?" They answered and said unto him, "If this man were not an evil-doer, we should not have delivered him up unto thee." Pilate therefore said unto them, "Take him yourselves, and judge him according to your law." The Jews said unto him, "It is not lawful for us to put any man to death." Pilate therefore entered again into the palace, and called Jesus, and said unto him, "Art thou the King of the Jews?" Jesus answered, "Sayest thou this of thyself, or did others tell it thee concerning me?" Pilate answered, "Am I a Jew? Thine own nation and the chief priests delivered thee unto me: what hast thou done?" {273}{274} [Illustration] CHRIST BEFORE PILATE. By Munkacsy [End illustration] {275} Jesus answered, "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence." Pilate therefore said unto him, "Art thou a king then?" Jesus answered, "Thou sayest that I am a king. To this end have I been born, and to this end am I come into the world, that I should bear witness unto the truth. Every one that is of the truth heareth my voice." Pilate saith unto him, "What is truth?" And when he had said this, he went out again unto the Jews, and saith unto them, "I find no fault in this man." But they were the more urgent, saying, "He stirreth up the people, teaching throughout all Judaea, and beginning from Galilee even unto this place." But when Pilate heard it, he asked whether the man were a Galilaean. And when he knew that he was of Herod's jurisdiction, he sent him unto Herod, who himself also was at Jerusalem in these days. _The Trial Before Herod_. Now when Herod saw Jesus, he was exceeding glad: for he had been for a long time desirous of seeing him, because he had heard concerning him; and he hoped to see some miracle done by him. And he questioned him in many words; but he answered him nothing. And the chief priests and the scribes stood, vehemently accusing him. And Herod with his soldiers treated him as one of no account, and mocked him, and arraying him in gorgeous apparel sent him back to Pilate. And Herod and Pilate became {276} friends with each other that very day: for before they were at enmity between themselves. _The Sentence of Death_. Now at the feast it was Pilate's custom to release unto them one prisoner, whom they asked of him. And there was one called Barabbas, lying bound with them that had made insurrection, men who in the insurrection had committed murder. And the multitude went up and began to ask him to do as he was wont to do unto them. And Pilate answered them, saying, "Will ye that I release unto you the King of the Jews?" For he perceived that for envy the chief priests had delivered him up. And while he was sitting on the judgment seat, his wife sent unto him, saying, "Have thou nothing to do with that righteous man: for I have been much disturbed to-day in a dream because of him." But the chief priests stirred up the multitude, that he should rather release Barabbas unto them. And Pilate again answered and said unto them, "What then shall I do unto him whom ye call the King of the Jews?" Then they shouted, saying, "Crucify him, crucify him." And he said unto them the third time, "Why, what evil hath this man done? I have found no cause of death in him: I will therefore chastise him and release him." But they were urgent with loud voices, asking that he might be crucified. And their voices prevailed. And he released him that for insurrection and murder had been cast into prison, whom they asked for. {277}{278} [Illustration] A STREET IN JERUSALEM, LEADING TO THE CHURCH OF THE HOLY SEPULCHER From a photograph belonging to Miss Julia W. Snow, and used by her kind permission This picture shows the street leading to the Church of the Holy Sepulcher, one of those streets which have steps and are therefore accessible only to foot passengers. [End illustration] {279} But Jesus he scourged. And the soldiers plaited a crown of thorns, and put it on his head, and arrayed him in a purple garment; and they came unto him, and said, "Hail, King of the Jews!" and they struck him with their hands. And Pilate went out again, and saith unto them, "Behold, I bring him out to you, that ye may know that I find no crime in him." Jesus therefore came out, wearing the crown of thorns and the purple garment. And Pilate saith unto them, "Behold, the man!" When therefore the chief priests and the officers saw him, they cried out, saying, "Crucify him, crucify him." Pilate saith unto them, "Take him yourselves, and crucify him: for I find no crime in him." The Jews answered him, "We have a law, and by that law he ought to die, because he made himself the Son of God." When Pilate therefore heard this saying, he was the more afraid; and he entered into the palace again, and saith unto Jesus, "Whence art thou?" But Jesus gave him no answer. Pilate therefore saith unto him, "Speakest thou not unto me? knowest thou not that I have power to release thee, and have power to crucify thee?" Jesus answered him, "Thou wouldest have no power against me, except it were given thee from above: therefore he that delivered me unto thee hath greater sin." Upon this Pilate sought to release him: but the Jews cried out, saying, "If thou release this man, thou art not {280} Caesar's friend: everyone that maketh himself a king speaketh against Caesar." When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment-seat at a place called The Pavement, but in Hebrew, Gabbatha. Now it was the Preparation of the passover: it was about the sixth hour. And he saith unto the Jews, "Behold, your King!" They therefore cried out, "Away with him, away with him, crucify him." Pilate saith unto them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." Then therefore he delivered him unto them to be crucified. {281} IX THE CRUCIFIXION _How the Lord Jesus Died on the Cross_. They took Jesus then: and he went out, bearing the cross for himself, unto the place called The place of a skull, which is called in Hebrew Golgotha. And there followed him a great multitude of the people, and of women who bewailed and lamented him. But Jesus turning unto them said, "Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days are coming, in which they shall say to the mountains, 'Fall on us'; and to the hills, 'Cover us.' For if they do these things in the green tree, what shall be done in the dry?" And they compelled one passing by, Simon of Cyrene, coming from the country, to go with them, that he might bear his cross. And there were two thieves led with him to be put to death. And they offered him wine mingled with myrrh: but he received it not. And they crucified him, and parted his garments among them, casting lots upon them, what each should take. And it was the third hour, when they crucified him, and they crucified the thieves, one on the right hand and the other on the left. {282} And Jesus said, "Father, forgive them; for they know not what they do." And the superscription of his accusation was written over him,-- "Jesus of Nazareth, the King of the Jews." This title therefore read many of the Jews, for the place where Jesus was crucified was nigh to the city; and it was written in Hebrew, and in Latin, and in Greek. The chief priests of the Jews therefore said to Pilate, "Write not, 'The King of the Jews'; but, that he said, 'I am King of the Jews.'" Pilate answered, "What I have written I have written." And they that passed by railed on him, wagging their heads, and saying, "Ha! thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross." In like manner also the chief priests mocking him among themselves with the scribes said, "He saved others; himself he cannot save. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe." And they that were crucified with him reproached him. And one of the thieves railed on him, saying, "Art not thou the Christ? save thyself and us." But the other answered, and rebuking him said, "Dost thou not even fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds: but this man hath done nothing amiss." {283}{284} [Illustration] THE FRONT OF THE CHURCH OF THE HOLY SEPULCHER, JERUSALEM. Over the traditional site of Calvary and the tomb of Jesus. Used by special permission of the Detroit Photograph Company. [End illustration] {285} And he said, "Jesus, remember me when thou comest in thy kingdom." And Jesus said unto him, "Verily I say unto thee, To-day shalt thou be with me in Paradise." But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Cleopas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, "Woman, behold, thy son!" Then saith he to the disciple, "Behold, thy mother!" And from that hour the disciple took her unto his own home. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Jesus cried with a loud voice, "_Eloi, Eloi, lama sabachthani?_" that is, "My God, my God, why hast thou forsaken me?" And some of them that stood by, when they heard it, said, "Behold, he calleth Elijah." And one ran, and filling a sponge full of sour wine, put it on a reed, and gave him to drink. But others said, "Let him alone; let us see whether Elijah cometh to take him down." When Jesus therefore had received the wine, he said, "It is finished": and he bowed his head, and gave up his spirit. And when the centurion, which stood by over against him, saw that he so gave up his spirit, he said, "Truly this man was the Son of God." {286} X THE BURIAL _How the Body of the Lord Jesus Was Buried in a Rich Man's Tomb_. The Jews therefore, because it was the Preparation (that is, the day before the Sabbath), and because bodies should not remain on the cross upon the Sabbath, asked of Pilate that their legs might be broken, and that they might be taken away. The soldiers therefore came, and broke the legs of the first, and of the other which was crucified with him: but when they came to Jesus, and saw that he was dead already, they broke not his legs: but one of the soldiers with a spear pierced his side, and straightway there came out blood and water. And behold, a man named Joseph, who was a councilor, a good man and a righteous (he had not consented to their counsel and deed), a man of Arimathaea, a city of the Jews, who was looking for the kingdom of God: this man went to Pilate, and asked for the body of Jesus. And he took it down, and wrapped it in a linen cloth, and laid him in a tomb that was hewn in stone, where never man had yet lain. And he rolled a great stone to the door of the tomb, and departed. And Mary Magdalene and Mary the mother of Joses beheld where he was laid. And they returned, and prepared spices and ointments. {287} Now on the morrow, which is the day after the Preparation, the chief priests and the Pharisees were gathered together unto Pilate, saying, "Sir, we remember that that deceiver said, while he was yet alive, 'After three days I rise again.' Command therefore that the sepulcher be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, 'He is risen from the dead': and the last error will be worse than the first." Pilate said unto them, "Ye have a guard: go your way, make it as sure as ye can." So they went, and made the sepulcher sure, sealing the stone, the guard being with them. {288} {289}{290} [Illustration] THE WOMEN AT THE TOMB. By Bouguereau (1825-1905) [End illustration] {291} CHRIST, THE LORD, IS RISEN TO-DAY "Christ, the Lord, is risen to-day," Sons of men and angels say. Raise your joys and triumphs high; Sing, ye heavens, and earth, reply. Love's redeeming work is done, Fought the fight, the battle won. Lo, our Sun's eclipse is o'er; Lo, He sets in blood no more. Vain the stone, the watch, the seal; Christ has burst the gates of hell; Death in vain forbids His rise: Christ has opened Paradise. Lives again our glorious King: Where, O death, is now thy sting? Once He died our souls to save: Where thy victory, O grave? Soar we now where Christ has led, Following our exalted Head: Made like Him, like Him we rise; Ours the cross, the grave, the skies. Hail, the Lord of earth and Heaven! Praise to Thee by both be given: Thee we greet triumphant now; Hail, the Resurrection Thou! --_Rev. Charles Wesley_. {292} THE NEAREST FRIEND Dear Jesus, ever at my side, How loving Thou must be, To leave Thy home in heaven to guard A little child like me. Thy beautiful and shining face I see not, though so near; The sweetness of Thy soft voice I am too deaf to hear. I cannot feel Thee touch my hand, With pressure light and mild, To check me, as my mother did When I was but a child. But I have felt Thee in my thoughts, Fighting with sin for me; And when my heart loves God, I know The sweetness is from Thee. Yes, when I pray, Thou prayest, too, The prayer is all for me; But when I sleep Thou sleepest not, But watchest patiently. --_F. W. Faber_. {293} STILL, STILL WITH THEE Still, still with Thee, my God. I would desire to be; By day, by night, at home, abroad, I would be still with Thee. With Thee when dawn comes in, And calls me back to care, Each day returning to begin With Thee, my God, in prayer. With Thee when day is done, And evening calms the mind; The setting, as the rising, sun With Thee my heart would find. With Thee, in Thee, by faith Abiding I would be; By day, by night, in life, in death, I would be still with Thee. --_James D. Burns_. {294} OH, WORSHIP THE KING Oh, worship the King, all-glorious above, And gratefully sing his wonderful love; Our Shield and Defender, the Ancient of days, Pavilioned in splendor, and girdled with praise. Thy bountiful care what tongue can recite? It breathes in the air, it shines in the light, It streams from the hills, it descends to the plain, And sweetly distils in the dew and the rain. Frail children of dust, and feeble as frail, In Thee do we trust, nor find Thee to fail; Thy mercies how tender! how firm to the end! Our Maker, Defender, Redeemer, and Friend. --_R. Grant_. {295} How the Lord Jesus rose again from the dead, how He comforted His disciples, and how He sent them out to teach all men in His name. {296} PERSONS OF THE STORY. The LORD JESUS. Mary Magdalene. Peter. "The Other Disciple." Cleopas. Thomas. Disciples, Angels. PLACES OF THE STORY. _The Garden of the Tomb_. _The Village of Emmaus_. _Jerusalem_. _The Sea of Galilee_. _The Mountain of the Ascension_. {297} I THE RESURRECTION _How the Lord Jesus Rose from the Dead, and Appeared to Mary of Magdala_. Now on the first day of the week cometh Mary Magdalene early, while it was yet dark, unto the tomb, and seeth the stone taken away from the tomb. She runneth therefore, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, "They have taken away the Lord out of the tomb, and we know not where they have laid him." Peter therefore went forth, and the other disciple, and they went toward the tomb. And they ran both together: and the other disciple outran Peter, and came first to the tomb; and stooping and looking in, he seeth the linen cloths lying; yet entered he not in. Simon Peter therefore also cometh, following him, and entered into the tomb; and he beholdeth the linen cloths lying, and the napkin, that was about his head, not lying with the linen cloths, but rolled up in a place by itself. Then entered in therefore the other disciple also, which came first to the tomb, and he saw, and believed. For as yet they knew not the scripture, that he must rise again from the dead. So the disciples went away again unto their own home. {298} But Mary was standing without at the tomb weeping: so, as she wept, she stooped and looked into the tomb; and she beholdeth two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. And they say unto her, "Woman, why weepest thou?" She saith unto them, "Because they have taken away my Lord, and I know not where they have laid him." When she had thus said, she turned herself back, and beholdeth Jesus standing, and knew not that it was Jesus. Jesus saith unto her, "Woman, why weepest thou? whom seekest thou?" She, supposing him to be the gardener, saith unto him, "Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away." Jesus saith unto her, "Mary." She turneth herself, and saith unto him in Hebrew, "Rabboni"; which is to say, "Master." Jesus saith to her, "Touch me not; for I am not yet ascended unto the Father: but go unto my brethren, and say to them, 'I ascend unto my Father and your Father, and my God and your God.'" Mary Magdalene cometh and telleth the disciples, "I have seen the Lord"; and that he had said these things unto her. {299}{300} [Illustration] THE WOMEN AT THE TOMB. [End illustration] {301} II ON THE WAY TO EMMAUS _How on the Same Day He Joined Two of His Disciples, as They Walked into the Country_. And behold, two of them were going that very day to a village named Emmaus, which was three-score furlongs from Jerusalem. And they communed with each other of all these things which had happened. And it came to pass, while they communed and questioned together, that Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. And he said unto them, "What communications are these that ye have one with another, as ye walk?" And they stood still, looking sad. And one of them, named Cleopas, answering said unto him, "Dost thou alone sojourn in Jerusalem and not know the things which are come to pass there in these days?" And he said unto them, "What things?" And they said unto him, "The things concerning Jesus of Nazareth, who was a prophet mighty in deed and word before God and all the people: and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we hoped that it was he who should redeem Israel. Yea and beside all this, it is now the third day since these things came to pass. Moreover {302} certain women of our company amazed us, having been early at the tomb; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them that were with us went to the tomb, and found it even so as the women had said: but him they saw not." And he said unto them, "O foolish men, and slow of heart to believe in all the prophets have spoken! Ought not the Christ to suffer these things, and to enter into his glory?" And beginning from Moses and from all the prophets, he interpreted to them in all the scriptures the things concerning himself. And they drew near unto the village, whither they were going: and he made as though he would go further. And they constrained him, saying, "Abide with us: for it is toward evening, and the day is now far spent." And he went in to abide with them. And it came to pass, when he had sat down with them to meat, he took the bread, and blessed it, and broke, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, "Was not our heart burning within us, while he spoke to us on the way, while he opened to us the scriptures?" {303}{304} [Illustration] CHRIST AND HIS DISCIPLES ON THE WAY TO EMMAUS. By Bernard Plockhorst (1825- ) "He blessed the bread, but vanished at the word And left them both exclaiming, "T was the Lord! Did not our hearts feel all he deign'd to say? Did they not burn within us by the way?' --_Cowper_. {305} III DOUBTING THOMAS _How the Lord Jesus Appeared to His Disciples Twice at Jerusalem_. Those disciples with whom Jesus had eaten at Emmaus rose up that very hour, and returned to Jerusalem, in the evening, and found the eleven gathered together, and them that were with them. The eleven told them in secret, the doors being shut for fear of the Jews, "The Lord is risen indeed, and hath appeared to Simon." And the two disciples told the others the things that happened on the way, and how he was known of them in the breaking of the bread. And as they spoke these things, he himself stood in the midst of them, and said unto them, "Peace be unto you." But they were terrified and affrighted, and supposed that they beheld a spirit. And he said unto them, "Why are ye troubled? and wherefore do questionings arise in your heart? See my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye behold me having." And when he had said this, he showed them his hands and his feet. And while they still disbelieved for joy, and wondered, he said unto them, "Have ye here anything to eat?" And they gave him a piece of a broiled fish. {306} And he took it and did eat before them. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, "We have seen the Lord." But he said unto them, "Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and put my hand into his side, I will not believe." And after eight days again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said, "Peace be unto you." Then said he to Thomas, "Reach hither thy finger, and see my hands; and reach hither thy hand, and put it into my side: and be not faithless, but believing." Thomas answered and said unto him, "My Lord and my God." Jesus said unto him, "Because thou hast seen me, thou hast believed: blessed are they who have not seen, and yet have believed." {307} IV "FEED MY SHEEP." _How the Lord Jesus Appeared to His Disciples as They Fished at the Sea of Galilee_. After these things Jesus manifested himself again to the disciples at the sea of Galilee in this way. There were together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two other of his disciples. Simon Peter said unto them, "I go a fishing." They say unto him, "We also come with thee." They went forth, and entered into the boat; and that night they took nothing. But when day was now breaking, Jesus stood on the beach: but the disciples knew not that it was Jesus. Jesus therefore said unto them, "Children, have ye ought to eat?" They answered him, "No." And he said unto them, "Cast the net on the right side of the boat, and ye shall find." They cast therefore, and now they were not able to draw it for the multitude of fishes. That disciple therefore whom Jesus loved saith unto Peter, "It is the Lord." So when Simon Peter heard that it was the Lord, he girt his coat about him (for he was naked), and cast himself into the sea. But the other disciples came in the little {308} boat (for they were not far from the land, but about two hundred cubits off), dragging the net full of fishes. So when they got out upon the land, they saw a fire of coals there, and fish laid thereon, and bread. Jesus said unto them, "Bring of the fish which ye have now taken." Simon Peter therefore went up, and drew the net to land, full of great fishes, a hundred and fifty-three: and for all there were so many, the net was not rent. Jesus said unto them, "Come and break your fast." And none of the disciples dared inquire of him, "Who art thou?" knowing that it was the Lord. Jesus came, and took the bread, and gave them, and the fish likewise. So when they had broken their fast, Jesus said to Simon Peter, "Simon, son of John, lovest thou me more than these?" He said unto him, "Yea, Lord; thou knowest that I love thee." He said unto him, "Feed my lambs." He said to him again a second time, "Simon, son of John, lovest thou me?" He said unto him, "Yea, Lord; thou knowest that I love thee." He said unto him, "Tend my sheep." He said unto him the third time, "Simon, son of John, lovest thou me?" Peter was grieved because he said unto him the third time, "Lovest thou me?" And he said unto him, "Lord, thou knowest all things; thou knowest that I love thee." {309} Jesus said unto him, "Feed my sheep." And when he had spoken this, he said unto him, "Follow me." Peter, turning about, saw the disciple whom Jesus loved following; and said to Jesus, "Lord, and what shall this man do?" Jesus said unto him, "If I will that he tarry till I come, what is that to thee? Follow thou me." {310} V THE ASCENSION _How the Lord Jesus Appeared Again in Galilee, and How He at Last Went Away from Earth to Heaven_. But the eleven disciples went into Galilee, to the mountain where Jesus had appointed them. And when they saw him, they worshiped him: but some doubted. And Jesus came to them and spoke unto them, saying,-- "All authority hath ben given unto me in heaven and on earth. Go ye therefore, and make disciples of all the nations, baptizing them into the name of the Father and of the Son and of the Holy Spirit: teaching them to observe all things whatsoever I commanded you: and lo, I am with you always, even unto the end of the world." Then they all went again to Jerusalem, where Jesus appeared once more to them, and spoke with them about the kingdom of God. They, still thinking that he meant an earthly kingdom of which he would be king at Jerusalem, and wondering when it would come, asked him, saying, "Lord, dost thou at this time restore the kingdom to Israel?" And he said unto them, "It is not for you to know times or seasons, which the Father hath set within his own authority. But ye shall receive power, when the Holy Spirit is come upon you: and ye shall be my witnesses both in Jerusalem, and in all Judaea and Samaria, and unto the uttermost part of the earth." {311}{312} [Illustration] THE ASCENSION OF CHRIST. By G. Biermann [End illustration] {313} And he said unto them, "These are my words which I spoke unto you, while I was yet with you, how that all things must needs be fulfilled, which are written in the law of Moses, and the prophets, and the psalms, concerning me." Then opened he their mind, that they might understand the scriptures; and he said unto them, "Thus it is written, that the Christ should suffer, and rise again from the dead the third day; and that repentance and remission of sins should be preached in his name unto all the nations, beginning from Jerusalem. Ye are witnesses of these things. And behold, I send forth the promise of my Father upon you: but tarry ye in the city, until ye be clothed with power from on high." And he led them out until they were over against Bethany: and he lifted up his hands, and blessed them. And it came to pass while he blessed them, he departed from them, and was carried up into heaven. And they worshiped him, and returned to Jerusalem with great joy: and were continually in the temple, blessing God. {314} {315} Leaders and victories of the New Faith. {316} {317} JESUS SHALL REIGN Jesus shall reign where'er the sun Does his successive journeys run; His kingdom stretch from shore to shore, Till moons shall wax and wane no more. To Him shall endless prayer be made, And endless praises crown His head; His name, like sweet perfume, shall rise With every morning sacrifice. People and realms of every tongue Dwell on His love, with sweetest song; And infant voices shall proclaim Their early blessings on His name. Blessings abound where'er He reigns; The prisoner leaps to loose his chains; The weary find eternal rest, And all the sons of want are blest. Let every creature rise and bring Peculiar honors to our King; Angels descend with songs again, And earth repeat the loud Amen! --_Isaac Watts_. {318} FROM GREENLAND'S ICY MOUNTAINS From Greenland's icy mountains, From India's coral strand, Where Afric's sunny fountains Roll down their golden sand,-- From many an ancient river, From many a palmy plain, They call us to deliver Their land from error's chain. What though the spicy breezes Blow soft o'er Ceylon's isle; Though every prospect pleases, And only man is vile; In vain with lavish kindness The gifts of God are strown; The heathen, in his blindness, Bows down to wood and stone! Shall we, whose souls are lighted With wisdom from on high,-- Shall we, to men benighted, The lamp of life deny? Salvation, oh, salvation! The joyful sound proclaim, Till earth's remotest nation Has learned Messiah's name. Waft, waft, ye winds, His story, And you, ye waters, roll, Till, like a sea of glory, It spreads from pole to pole; Till o'er our ransomed nature The Lamb for sinners slain, Redeemer, King, Creator, In bliss returns to reign! --_Reginald Heber_. {319} GLORIOUS ZION Glorious things of Thee are spoken, Zion, city of our God! He, whose word cannot be broken, Formed Thee for his own abode: On the Rock of Ages founded, What can shake Thy sure repose? With salvation's walls surrounded, Thou may'st smile at all Thy foes. See! the streams of living waters, Springing from eternal love, Well supply Thy sons and daughters, And all fear of want remove: Who can faint, while such a river Ever flows their thirst to assuage?-- Grace, which, like the Lord, the Giver, Never fails from age to age. Round each habitation hovering, See the cloud and fire appear For a glory and a covering, Showing that the Lord is near! Thus deriving from their banner, Light by night, and shade by day, Safe they feed upon the manna Which He gives them when they pray. --_J. Newton_. {320} THE MORNING LIGHT IS BREAKING The morning light is breaking; The darkness disappears! The sons of earth are waking To penitential tears; Each breeze that sweeps the ocean Brings tidings from afar, Of nations in commotion, Prepared for Zion's war. See heathen nations bending Before the God we love, And thousand hearts ascending In gratitude above; While sinners, now confessing, The gospel call obey, And seek the Saviour's blessing-- A nation in a day. Blest river of salvation! Pursue thine onward way; Flow thou to every nation, Nor in thy richness stay: Stay not till all the lowly Triumphant reach their home: Stay not till all the holy Proclaim--"The Lord is come!" --_Samuel F. Smith_. {321}{322} [Illustration] THE GOLDEN GATE, EAST OF THE TEMPLE AREA. JERUSALEM LOOKING TOWARD THE MOUNT OF OLIVES [End illustration] {323} How the New Faith Spread from Jerusalem. {324} PERSONS OF THE STORY, _The Disciples, especially Peter_. _A lame man_. _Ananias_. _Sapphira_. _Stephen_. _Simon, the Sorcerer_. _A Queen's Officer_. _Dorcas_. _A Roman Captain_. _Annas, Caiaphas, Priests, Officers, Messengers_. PLACES OF THE STORY. _Jerusalem_. _The country of Palestine and surrounding regions_. _Joppa_. _Caesarea_. _Lydda_. {325} I THE DAY OF PENTECOST _The First Meeting of the Disciples in Jerusalem_. (After Jesus had left the company of the apostles, and was seen no more by them, they remained quietly in Jerusalem. They chose a man named Matthias to take the place of Judas, but they had no definite plan of action, not yet quite realizing the importance of the work which they were to do. Suddenly, on the day of Pentecost, there came the great inspiration from God to go forward and take up the work of redeeming the world where Jesus laid it down. They began to preach about Jesus, of his beautiful life, and his death for men upon the cross. And everywhere the people listened eagerly and gladly to this wonderful story, and believing, were baptized, becoming the disciples of the new faith. This is the story of the simple beginning of the great movement called Christianity, as the experience made its impression upon the disciples themselves.) And when the day of Pentecost was now come, they were all together in one place. And suddenly there came from heaven a sound as of the rushing of a mighty wind, and it filled all the house where they were sitting. And there appeared unto them tongues parting asunder, like fire; and it sat upon each one of them. And they were all filled with the Holy Spirit, and began to speak with other tongues, as the Spirit gave them utterance. Now there were dwelling at Jerusalem Jews, devout men, from every nation under heaven. And when this {326} sound was heard, the multitude came together, and were amazed, because every man heard them speaking in his own language. And they marveled, saying, "Behold, are not all these which speak Galilaeans? And how hear we, every man in our own language, wherein we were born? Parthians and Medes and Elamites, and the dwellers in Mesopotamia, in Judaea and Cappadocia, in Pontus and Asia, in Phrygia and Pamphylia, in Egypt and the parts of Libya about Cyrene, and sojourners from Rome, both Jews and proselytes, Cretans and Arabians, we do hear them speaking in our tongues the mighty works of God." And they were all amazed, and were perplexed, saying one to another, "What meaneth this?" But others mocking said, "They are filled with new wine." But Peter, standing up with the eleven, lifted up his voice, and spoke forth unto them, saying, "Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and give ear unto my words. For these are not drunken, as ye suppose; seeing it is but the third hour of the day; but this is that which hath been spoken by the prophet Joel:-- 'And it shall be in the last days, saith God, I will pour forth of my Spirit upon all flesh: And your sons and your daughters shall prophesy, And your young men shall see visions, And your old men shall dream dreams: Yea and on my servants and on my handmaidens in those days {327} Will I pour forth my spirit; and they shall prophesy. And it shall be, that whosoever shall call on the name of the Lord shall be saved.' "Ye men of Israel, hear these words: Jesus of Nazareth, a man approved of God unto you by mighty works and wonders and signs, which God did by him in the midst of you, even as ye yourselves know; him, being delivered up by the determinate counsel and foreknowledge of God, ye by the hand of lawless men did crucify and slay: whom God raised up, having loosed the pangs of death: because it was not possible that he should be holden by it. For David said concerning him,-- 'I beheld the Lord always before my face; For he is on my right hand, that I should not be moved: Therefore my heart was glad, and my tongue rejoiced; Moreover my flesh also shall dwell in hope: Because thou wilt not leave my soul in Hades, Neither wilt thou give thy Holy One to see corruption. Thou madest known unto me the ways of life; Thou shalt make me full of gladness with thy countenance.' "Brethren, I may speak unto you freely of the patriarch David, that he both died and was buried, and his tomb is with us unto this day. Being therefore a prophet, and knowing that God had sworn with an oath to him, that he would set one of his family upon his throne; he foreseeing this spoke of the resurrection of the Christ, that neither was he left in Hades, nor did his flesh see corruption. This Jesus did God raise up, whereof we all are {328} witnesses. Being therefore by the right hand of God exalted, and having received of the Father the promise of the Holy Spirit, he hath poured forth this, which ye see and hear. For David ascended not into the heavens: but he said himself,-- 'The Lord said unto my Lord, Sit thou on my right hand, Till I make thine enemies the footstool of thy feet.' "Let all the house of Israel therefore know assuredly, that God hath made him both Lord and Christ, this Jesus whom ye crucified." Now when they heard this, they were pricked in their heart, and said unto Peter and the rest of the apostles, "Brethren, what shall we do?" And Peter said unto them, "Repent ye, and be baptized everyone of you in the name of Jesus Christ unto the remission of your sins; and ye shall receive the gift of the Holy Spirit. For to you is the promise, and to your children, and to all that are afar off, even as many as the Lord our God shall call unto him." And with many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation." They then that received his word were baptized: and there were added unto them in that day about three thousand souls. And they continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread and the prayers. And fear came upon every soul: and many wonders {329} and signs were done by the apostles. And all that believed were together, and had all things common; and they sold their possessions and goods, and divided them among all, according as any man had need. And day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart, praising God, and having favor with all the people. And the Lord added to them day by day those that were being saved. {330} II A MIRACLE OF THE NEW FAITH. _How a Lame Man Was Healed, and What Came of it_. Now Peter and John were going up into the temple at the hour of prayer, being the ninth hour. And a certain man that was lame from his birth was carried, whom they laid daily at the door of the temple which is called Beautiful, to ask alms of them that entered into the temple. This man seeing Peter and John about to go into the temple, asked to receive an alms. And Peter, fastening his eyes upon him, with John, said, "Look on us." And he gave heed unto them, expecting to receive something from them. But Peter said, "Silver and gold have I none; but what I have, that give I thee. In the name of Jesus Christ of Nazareth, walk." And he took him by the right hand, and raised him up: and immediately his feet and his ankle bones received strength. And leaping up, he stood, and began to walk; and he entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: and knowing that it was he who sat for alms at the Beautiful Gate of the temple, they were filled with wonder and amazement at that which had happened unto him. {331} And as he held Peter and John, all the people ran together unto them in the porch that is called Solomon's, greatly wondering. And when Peter saw it, he answered unto the people, "Ye men of Israel, why marvel ye at this man? or why fasten ye your eyes on us, as though by our own power or godliness we had made him to walk? The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Servant Jesus; whom ye delivered up, and denied before the face of Pilate, when he had determined to release him. But ye denied the Holy and Righteous One, and asked for a murderer to be granted unto you, and killed the Prince of life; whom God raised from the dead; whereof we are witnesses. By faith in his name hath his name made this man strong, whom ye behold and know: yea, the faith which is through him hath given him this perfect soundness in the presence of you all. And now, brethren, I know that in ignorance ye did it, as did also your rulers. But the things which God foreshowed by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled. Repent ye therefore, and turn again, that your sins may be blotted out, that so there may come seasons of refreshing from the presence of the Lord; that he may send the Christ who hath been appointed for you, even Jesus: whom the heaven must receive until the times of restoration of all things, whereof God spoke by the mouth of his holy prophets which have been since the world began. Moses indeed said, 'A prophet shall the Lord God raise up unto you from among your brethren, like unto me; to him shall ye hearken in all things whatsoever {332} he shall speak unto you. And it shall be, that every soul, which shall not hearken to that prophet, shall be utterly destroyed from among the people.' "Yea and all the prophets from Samuel and them that followed after, as many as have spoken, they also told of these days. Ye are the sons of the prophets, and of the covenant which God made with your fathers, saying unto Abraham, 'And in thy race shall all the families of the earth be blessed.' Unto you first, God, having raised up his Servant, sent him to bless you, in turning away every one of you from your iniquities." And as they spoke unto the people, the priests and the captain of the temple and the Sadducees came upon them, being greatly troubled because they taught the people, and proclaimed in Jesus the resurrection from the dead. And they laid hands on them, and put them in prison unto the morrow: for it was now eventide. But many of them that heard the word believed; and the number of the men came to be about five thousand. And it came to pass on the morrow, that their rulers and elders and scribes were gathered together in Jerusalem; and Annas the high priest was there, and Caiaphas, and John, and Alexander, and as many as were of the kindred of the high priest. And when they had set them in the midst, they inquired, "By what power, or in what name, have ye done this?" Then Peter, filled with the Holy Spirit, said unto them, "Ye rulers of the people, and elders, if we this day are examined concerning a good deed done to a lame man, by {333} what means this man is made whole; be it known unto you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even in him doth this man stand here before you whole. He is the stone which was set at naught of you the builders, which was made the head of the corner. And in none other is there salvation: for neither is there any other name under heaven, that is given among men, whereby we must be saved." Now when they beheld the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled; and they took knowledge of them, that they had been with Jesus. And seeing the man which was healed standing with them, they could say nothing against it. But when they had commanded them to go aside out of the council, they conferred among themselves, saying, "What shall we do to these men? that a notable miracle hath been wrought through them, is manifest to all that dwell in Jerusalem; and we cannot deny it. But that it spread no further among the people, let us threaten them, that they speak henceforth to no man in this name." And they called them, and charged them not to speak at all nor teach in the name of Jesus. But Peter and John answered and said unto them, "Whether it is right in the sight of God to hearken unto you rather than unto God, judge ye: for we cannot but speak the things which we saw and heard." And they, when they had further threatened them, let them go, not finding how they might punish them, because {334} of the people; for all men glorified God for that which was done. For the man was more than forty years old, on whom this miracle of healing was wrought. And being let go, they came to their own company, and reported all that the chief priests and the elders had said unto them. And they, when they heard it, lifted up their voice to God with one accord, and said, "O Lord, thou that didst make the heaven and the earth and the sea, and all that in them is: who by the Holy Spirit, by the mouth of our father David thy servant, didst say,-- 'Why did the Gentiles rage, And the peoples imagine vain things? The kings of the earth set themselves in array, And the rulers were gathered together, Against the Lord, and against his Anointed:' for of a truth in this city against thy holy Servant Jesus, whom thou didst anoint, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together, to do whatsoever thy hand and thy counsel foreordained to come to pass. And now, Lord, look upon their threatenings: and grant unto thy servants to speak thy word with all boldness, while thou stretchest forth thy hand to heal; and that signs and wonders may be done through the name of thy holy Servant Jesus." And when they had prayed, the place was shaken wherein they were gathered together; and they were all filled with the Holy Spirit, and they spoke the word of God with boldness. {335} III ANANIAS AND SAPPHIRA _A Lie and its Consequences_. (The people began to have such an enthusiasm for the new faith, that many of them sold their property, gave the money to the apostles, and all lived together, like one great family. This custom was not altogether wise, and it did not prevail long. While it lasted, disaster came to two people. Ananias and Sapphira had become disciples of the new faith, and, like others, sold their property, but they kept back part, and tried to make the apostles believe that they had given all. The sin lay, not in keeping their property, for no one was required to give it up, but in the deceit.) And the multitude of them that believed were of one heart and soul: and not one of them said that anything of the things which he possessed was his own; but they had all things common. And with great power gave the apostles their witness of the resurrection of the Lord Jesus: and great grace was upon them all. For neither was there among them any that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them at the apostles' feet: and distribution was made unto each, according as anyone had need. But a certain man named Ananias, with Sapphira his wife, sold a possession, and kept back part of the price, his wife also knowing about it, and brought a certain part, {336} and laid it at the apostles' feet. But Peter said, "Ananias, why hath Satan filled thy heart to lie to the Holy Spirit, and to keep back part of the price of the land? While it remained, did it not remain thine own? and after it was sold, was it not in thy power? How is it that thou hast conceived this thing in thy heart? thou hast not lied unto men, but unto God." And Ananias hearing these words fell down and gave up his spirit: and great fear came upon all that heard it. And the young men arose and wrapped him round, and they carried him out and buried him. And it was about the space of three hours after, when his wife, not knowing what was done, came in. And Peter said unto her, "Tell me whether ye sold the land for so much." And she said, "Yea, for so much." But Peter said unto her, "How is it that ye have agreed together to tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband are at the door, and they shall carry thee out." And she fell down immediately at his feet, and gave up her spirit: and the young men came in and found her dead, and they carried her out and buried her by her husband. And great fear came upon the whole church, and upon all that heard these things. {337}{338} [Illustration] ST. STEPHEN'S GATE, JERUSALEM. LOOKING IN TOWARD THE CITY. From a photograph belonging to Prof. H. G. Mitchell, and used by his kind permission [End illustration] {339} IV THE FIRST MARTYR _How Stephen Died Heroically for the New Faith. The Beginning of Persecution. The Sermon of Stephen. The Martyr's Crown_. (The new faith was not destined to win its victories in peace. As the rulers hated Jesus, so they hated the new faith which was now proclaimed in his name; as they crucified the Master, so they persecuted and killed the disciples. Stephen was the first of "the noble army of martyrs," thousands of men, women, and children, who gave their lives gladly for the new faith. It was an army without weapons. The command of Jesus, "resist not evil," was, in the first centuries, obeyed literally. It is worthy of note that the new faith never spread more rapidly nor won greater victories than during these years, when it never lifted sword against its enemies, but conquered them by the power of service and sacrifice.) And Stephen, who had become prominent among the disciples, was full of grace and power, and wrought great wonders and signs among the people. But certain of the Jews disputed with Stephen. And they were not able to withstand the wisdom and the Spirit by which he spoke. Then they bribed men, who said, "We have heard him speak blasphemous words against Moses, and against God." And they stirred up the people, and the elders, and the scribes, and came upon him, and seized him, and brought him into the council, and set up false witnesses, who said, {340} "This man ceaseth not to speak words against this holy place; and the law: for we have heard him say, that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered unto us." And all that sat in the council, fastening their eyes on him, saw his face as it had been the face of an angel. _The Defense of Stephen_. And the high priest said, "Are these things so?" And he said, "Brethren and fathers, hearken. The God of glory appeared unto our father Abraham, when he was in Mesopotamia, before he dwelt in Haran, and said unto him, 'Get thee out of thy land, and from thy kindred, and come into the land which I shall show thee.' Then came he out of the land of the Chaldaeans, and dwelt in Haran: and from thence, when his father was dead, God removed him into this land, wherein ye now dwell: and he gave him no inheritance in it, no, not so much as to set his foot on: and he promised that he would give it to him in possession, and to his family after him, when as yet he had no child. And God spoke in this wise, that his family should sojourn in a strange land, and that the people of that land should bring them into bondage, and ill treat them four hundred years. 'And the nation to which they shall be in bondage will I judge,' said God: 'and after that shall they come forth, and serve me in this place.' And the patriarchs, moved with jealousy against Joseph, sold him into Egypt: and God was with him, and delivered him out of all his afflictions, and gave him favor and wisdom before {341} Pharaoh, king of Egypt; and he made him governor over Egypt and all his house. Now there came a famine over all Egypt and Canaan, and great affliction: and our fathers found no sustenance. But when Jacob heard that there was corn in Egypt, he sent forth our fathers the first time. And at the second time Joseph was made known to his brethren; and Joseph's family became known unto Pharaoh. And Joseph sent, and called to him Jacob his father, and all his kindred, threescore and fifteen souls. And Jacob went down into Egypt; and he died, himself, and our fathers; and they were carried over unto Shechem, and laid in the tomb that Abraham bought for a price in silver of the sons of Hamor in Shechem. "But as the time of the promise drew nigh, which God promised to Abraham, the people grew and multiplied in Egypt, till there arose another king over Egypt, who knew not Joseph. The same dealt craftily with our race, and compelled our fathers to cast out their babes to the end they might not live. At this season Moses was born, and was exceeding fair; and he was nourished three months in his father's house: and when he was cast out, Pharaoh's daughter took him up, and nourished him for her own son. "And Moses was instructed in all the wisdom of the Egyptians; and he was mighty in his words and works. But when he was well-nigh forty years old, it came into his heart to visit his brethren the children of Israel. And seeing one of them suffer wrong, he defended him, and avenged him that was oppressed, smiting the Egyptian: {342} and he supposed that his brethren understood that God by his hand was giving them deliverance; but they understood not. And the day following he appeared unto them as they strove, and would have made peace, saying, 'Sirs, ye are brethren; why do ye wrong one to another?' But he that did his neighbor wrong thrust him away, saying, 'Who made thee a ruler and a judge over us? Wouldest thou kill me as thou killedst the Egyptian yesterday?' "And Moses fled at this saying, and became a sojourner in the land of Midian, where he had two sons. And when forty years were passed, an angel appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. And when Moses saw it, he wondered at the sight: and as he drew near to behold, there came a voice of the Lord, 'I am the God of thy fathers, the God of Abraham, and of Isaac, and of Jacob.' "And Moses trembled, and dared not behold. And the Lord said unto him, 'Loose the shoes from thy feet: for the place whereon thou standest is holy ground. I have surely seen the affliction of my people which is in Egypt, and have heard their groaning, and I am come down to deliver them: and now come, I will send thee into Egypt.' "This Moses whom they refused, saying, 'Who made thee a ruler and a judge?' him hath God sent to be both a ruler and a deliverer by the hand of the angel which appeared to him in the bush. This man led them forth, having wrought wonders and signs in Egypt, and in the Red Sea, and in the wilderness forty years. "This is that Moses, who said to the children of Israel, {343} 'A prophet shall God raise up unto you from among your brethren, like unto me.' This is he that was in the wilderness with the angel which spoke to him in the Mount Sinai, and with our fathers: who received living oracles to give unto us: to whom our fathers would not be obedient, but thrust him from them, and turned back in their hearts unto Egypt, saying unto Aaron, 'Make us gods which shall go before us: for as for this Moses, who led us forth out of the land of Egypt, we know not what has become of him.' And they made a calf in those days, and brought a sacrifice unto the idol, and rejoiced in the works of their hands. But God turned, and gave them up to serve idols. "Our fathers had the tabernacle of the testimony in the wilderness, even as he appointed who spoke unto Moses, that he should make it according to the figure that he had seen. Which also our fathers, in their turn, brought in with Joshua when they entered on the possession of the nations, which God thrust out before the face of our fathers, unto the days of David; who found favor in the sight of God, and asked to find a habitation for the God of Jacob. But Solomon built him a house. Howbeit the Most High dwelleth not in houses made by hands; as saith the prophet,-- 'The heaven is my throne, And the earth the footstool of my feet: What manner of house will ye build me? saith the Lord: Or what is the place of my rest? Did not my hand make all these things?' "Ye stiffnecked and unregenerate in heart and ears, ye {344} do always resist the Holy Spirit: as your fathers did, so do ye. Which one of the prophets did not your fathers persecute? and they killed them which showed before of the coming of the Righteous One; of whom ye have now become betrayers and murderers; ye who received the law as it was ordained by angels, and kept it not." _Martyrdom_. Now when they heard these things, they were cut to the heart, and they raged against him. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, "Behold, I see the heavens opened, and the Son of man standing on the right hand of God." But they cried out with aloud voice, and stopped their ears, and rushed upon him with one accord; and they cast him out of the city, and stoned him: and the witnesses laid down their garments at the feet of a young man named Saul. And they stoned Stephen, calling upon the Lord, and saying, "Lord Jesus, receive my spirit." And he kneeled down, and cried with a loud voice, "Lord, lay not this sin to their charge." And when he had said this, he fell asleep. And Saul was consenting unto his death. And there arose on that day a great persecution against the church which was in Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. And devout men buried {345} Stephen, and made great lamentation over him. But Saul laid waste the church, entering into every house, and dragging out men and women committed them to prison. (The martyrdom of Stephen gave a fresh impulse to the new faith. The disciples had been content to stay in Jerusalem, and preach to their own people. But persecution drove them out of the city, so that the gospel came to a wider circle of hearers. We shall see, as the story goes on, how Philip was directed to the officer of Queen Candace, and how Peter, against his will, at first, was sent to the Roman captain. So the new faith broadened, not as the apostles planned, but as God willed.) {346} V SIMON THE SORCERER _The New Faith Spreads. The Story of the Man of Samaria Who Wished to Use It for His Own Selfish Advantage_. They therefore that were scattered abroad went about preaching the word. And Philip went down to the city of Samaria, and proclaimed unto them the Christ. And the multitudes gave heed with one accord unto the things that were spoken by Philip, when they heard, and saw the signs which he did. For from many of those who had unclean spirits, those spirits came out, crying with a loud voice: and many that were palsied, and that were lame, were healed. And there was much joy in that city. But there was a certain man, Simon by name, who before this in the city used sorcery, and amazed the people of Samaria, claiming that he himself was some great one: to whom they all gave heed, from the least to the greatest, saying, "This man is that power of God which is called Great." And they gave heed to him, because for a long time he had amazed them with his sorceries. But when they believed Philip preaching good tidings concerning the kingdom of God and the name of Jesus Christ, they were baptized, both men and women. And Simon also himself {347} believed: and being baptized, he continued with Philip; and beholding signs and great miracles wrought, he was amazed. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Spirit: for as yet he was fallen upon none of them: only they had been baptized into the name of the Lord Jesus. Then laid they their hands on them, and they received the Holy Spirit. Now when Simon saw that through the laying on of the apostles' hands the Holy Spirit was given, he offered them money, saying, "Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Spirit." But Peter said unto him, "Thy silver perish with thee, because thou hast thought to obtain the gift of God with money. Thou hast neither part nor lot in this matter: for thy heart is not right before God. Repent therefore of this thy wickedness, and pray the Lord, if perhaps the thought of thy heart shall be forgiven thee. For I see that thou art in the gall of bitterness and in the bond of iniquity." And Simon answered and said, "Pray ye for me to the Lord, that none of the things which ye have spoken come upon me." {348} VI PHILIP AND THE QUEEN'S OFFICER _How the New Faith Came to a Servant of a Queen_. An angel of the Lord spoke unto Philip, saying, "Arise, and go toward the south unto the way that goeth down from Jerusalem unto Gaza: into the desert." And he arose and went: and behold, a man of Ethiopia, an officer of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship; and he was returning and sitting in his chariot, and was reading the prophet Isaiah. And the Spirit said unto Philip, "Go near, and join thyself to this chariot." And Philip ran to him, and heard him reading Isaiah the prophet, and said, "Understandest thou what thou readest?" And he said, "How can I, except some one shall guide me?" And he besought Philip to come up and sit with him. Now the place of the scripture which he was reading was this,-- "He was led as a sheep to the slaughter; And as a lamb before his shearer is dumb, So he openeth not his mouth." {349} And the officer said to Philip, "I pray thee, of whom speaketh the prophet this? of himself, or of some other?" And Philip opened his mouth, and beginning from this passage of scripture, preached unto him Jesus. And as they went on the way, they came unto a certain water; and the officer saith, "Behold, here is water; what doth hinder me to be baptized?" And he commanded the chariot to stand still: and they both went down into the water, both Philip and the officer, and he baptized him. And when they came up out of the water, the Spirit of the Lord caught away Philip; and the officer saw him no more, for he went on his way rejoicing. But Philip was found at Azotus: and passing through he preached the gospel to all the cities, till he came to Caesarea. {350} VII PETER AND DORCAS _How Peter Restored a Good Woman to Life_. And it came to pass, as Peter went throughout all parts, he came down also to the saints which dwelt at Lydda. Now there was at Joppa a certain disciple named Tabitha, that is, Dorcas: this woman was full of good works and deeds of charity which she did. And it came to pass in those days, that she fell sick, and died: and when they had washed her, they laid her in an upper chamber. And as Lydda was nigh unto Joppa, the disciples, hearing that Peter was there, sent two men unto him, intreating him, "Delay not to come on unto us." And Peter arose and went with them. And when he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and showing the coats and garments which Dorcas made, while she was with them. But Peter put them all forth, and kneeled down, and prayed; and turning to the body, he said, "Tabitha, arise." And she opened her eyes; and when she saw Peter, she sat up. And he gave her his hand, and raised her up; and calling the disciples and widows, he presented her alive. And it became known throughout all Joppa: and many believed on the Lord. And it came to pass, that he abode many days in Joppa with one Simon a tanner. {351}{352} [Illustration] GENERAL VIEW OF LYDDA From a photograph belonging to Miss Julia W. Snow, and used by her kind permission. Lydda, the ancient Lod, is a village in the plain of Sharon, ten miles southeast of Joppa. It was an important town in early days, being on the caravan route between the East and Egypt, and a place where the caravans rested and refitted. It was thus the center of a considerable business. It was here that Peter healed Aeneas, and from this place he was summoned to Joppa by the death of Dorcas. [End illustration] {353} VIII PETER AND THE ROMAN CAPTAIN. _Peter's Vision. How a Valuable Recruit Was Enlisted for the New Faith_. Now there was a certain man in Caesarea, Cornelius by name, a centurion of the company called the Italian company, a devout man, and one that feared God with all his house, who gave much alms to the people, and prayed to God always. He saw in a vision about the ninth hour of the day, an angel of God coming in unto him, and saying to him, "Cornelius." And he, fastening his eyes upon him, and being afraid, said, "What is it, Lord?" And he said unto him, "Thy prayers and thine alms are gone up for a memorial before God. And now send men to Joppa, and bring one Simon, who is surnamed Peter: he lodgeth with one Simon a tanner, whose house is by the sea side." And when the angel that spoke unto him was departed, he called two of his household servants, and a devout soldier of his body guard, and having told all things unto them, he sent them to Joppa. Now on the morrow, as they were on their journey, and drew nigh unto the city, Peter went up upon the housetop to pray, about the sixth hour: and he became hungry, {354} and desired to eat: but while they made ready, he fell into a trance; and he beheld the heaven opened, and a certain vessel descending, as it were a great sheet, let down by four corners upon the earth: wherein were all manner of four-footed beasts and creeping things of the earth and birds of the heaven. And there came a voice to him, saying, "Rise, Peter; kill and eat." But Peter said, "Not so, Lord; for I have never eaten anything that is common and unclean." And a voice came unto him again the second time, "What God hath cleansed, make not thou common." And this was done thrice: and straightway the vessel was received up into heaven. Now while Peter was much perplexed as to what the vision which he had seen might mean, behold, the men that were sent by Cornelius, having made inquiry for Simon's house, stood before the gate, and called and asked whether Simon, who was surnamed Peter, were lodging there. And while Peter thought on the vision, the Spirit said unto him, "Behold, three men seek thee. But arise, and get thee down, and go with them, nothing doubting: for I have sent them." And Peter went down to the men, and said, "Behold, I am he whom ye seek: why are ye come?" And they said, "Cornelius a centurion, a righteous man and one that feareth God, and well reported of by all the nation of the Jews, was warned of God by a holy angel to send for thee to come to his house, and to hear words from thee." So he called them in and lodged them. {355} And on the morrow he arose and went forth with them, and certain of the brethren from Joppa accompanied him. And on the morrow they entered into Caesarea. And Cornelius was waiting for them, having called together his kinsmen and his near friends. And when Peter entered, Cornelius met him, and fell down at his feet, and worshiped him. But Peter raised him up, saying, "Stand up; I myself also am a man." And as he talked with him, he went in, and found many come together: and he said unto them, "Ye yourselves know how it is an unlawful thing for a man that is a Jew to join himself or come unto one of another nation; and yet unto me hath God showed that I should not call any man common or unclean: wherefore also I came without doubting, when I was sent for. I ask therefore with what intent ye sent for me." And Cornelius said, "Four days ago, until this hour, I was keeping the ninth hour of prayer in my house; and behold, a man stood before me in bright apparel, and said, 'Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call unto thee Simon, who is surnamed Peter; he lodgeth in the house of Simon a tanner, by the sea side.' Forthwith therefore I sent to thee; and thou hast well done that thou art come. Now therefore we are all here present in the sight of God, to hear all things that have been commanded thee of the Lord." And Peter opened his mouth, and said, "Of a truth I perceive that God is no respecter of persons: but in every nation he that feareth him, and worketh righteousness, is {356} acceptable to him. The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (he is Lord of all)--that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; about Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: how he went about doing good, and healing all that were oppressed of the devil; for God was with him. And we are witnesses of all things which be did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. Him God raised up the third day, and showed him, not to all the people, but unto witnesses that were chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of quick and dead. To him bear all the prophets witness, that through his name everyone that believeth on him shall receive remission of sins." While Peter yet spoke these words, the Holy Spirit fell on all them which heard the word. And the Jews who believed were amazed, as many as came with Peter, because on the Gentiles also was poured out the gift of the Holy Spirit. For they heard them speak with tongues, and magnify God. Then answered Peter, "Can any man forbid the water, that these should not be baptized, which have received the Holy Spirit as well as we?" And he commanded them to be baptized in the name of Jesus Christ. {357} IX THE FIRST MISSIONARY JOURNEYS _How the Disciples at Last Began to Understand the Meaning of the Command of Jesus, "Go Ye into All the World_." Now the apostles and the brethren that were in Judaea heard that the Gentiles also had received the word of God. And when Peter was come up to Jerusalem, the Jews contended with him, saying, "Thou wentest in to the Gentiles, and didst eat with them." But Peter began, and expounded the matter unto them in order, saying, "I was in the city of Joppa praying: and in a trance I saw a vision, a certain vessel descending, as it were a great sheet let down from heaven by four corners; and it came even unto me: upon which when I had fastened mine eyes, I considered, and saw the fourfooted beasts of the earth and wild beasts and creeping things and birds of the heaven. And I heard also a voice saying unto me, 'Rise, Peter; kill and eat.' But I said, 'Not so, Lord: for nothing common or unclean hath ever entered into my mouth.' But a voice answered the second time out of heaven, 'What God hath cleansed, make not thou common.' And this was done thrice: and all were drawn up again into heaven. And behold, forthwith three men stood before the house in which we were, having been sent {358} from Caesarea unto me. And the Spirit bade me go with them, making no distinction. And these six brethren also accompanied me; and we entered into the man's house: and he told us how he had seen the angel standing in his house, and saying, 'Send to Joppa, and bring Simon, whose surname is Peter; who shall speak unto thee words, whereby thou shalt be saved, thou and all thy house.' And as I began to speak, the Holy Spirit fell on them, even as on us at the beginning. And I remembered the word of the Lord, how he said, 'John indeed baptized with water; but ye shall be baptized with the Holy Spirit.' If then God gave unto them the same gift that he gave unto us, when we believed on the Lord Jesus Christ, who was I, that I could withstand God?" And when they heard these things, they held their peace, and glorified God, saying, "Then to the Gentiles also hath God granted repentance unto life." They therefore that were scattered abroad after the trouble that arose about Stephen, traveled as far as Phoenicia, and Cyprus, and Antioch, speaking the word to none save only to Jews. But there were some of them, men of Cyprus and Cyrene, who, when they were come to Antioch, spoke unto the Greeks also, preaching the Lord Jesus. And the hand of the Lord was with them: and a great number that believed turned unto the Lord. {359} X PETER IN PRISON _How Peter Was Cast into Prison, and How He Escaped the Hatred of Herod_. Now about that time Herod the king put forth his hands to afflict certain of the church. And he killed James the brother of John with the sword. And when he saw that it pleased the Jews, he proceeded to seize Peter also. And when he had taken him, he put him in prison, and delivered him to four squads of soldiers to guard him; intending after the Passover to bring him forth to the people. Peter therefore was kept in the prison: but prayer was made earnestly by the church unto God for him. And when Herod was about to bring him forth, the same night Peter was sleeping between two soldiers, bound with two chains: and guards before the door kept the prison. And behold, an angel of the Lord stood by him, and a light shone in the cell: and he smote Peter on the side, and awoke him, saying, "Rise up quickly." And his chains fell from his hands. And the angel said unto him, "Gird thyself, and bind on thy sandals." And he did so. And he said unto him, "Cast thy garment about thee, and follow me." {360} And he went out, and followed; and he knew not that it was true which was done by the angel, but thought he saw a vision. And when they were past the first and the second guard, they came unto the iron gate that leadeth into the city; which opened to them of its own accord: and they went out, and passed on through one street; and straightway the angel departed from him. And when Peter was come to himself, he said, "Now I know of a truth, that the Lord hath sent forth his angel and delivered me out of the hand of Herod, and from all the expectation of the people of the Jews." And when he had considered the thing, he came to the house of Mary the mother of John whose surname was Mark; where many were gathered together and were praying. And when he knocked at the door of the gate, a maid come to answer, named Rhoda. And when she knew Peter's voice, she opened not the gate for joy, but ran in, and told that Peter stood before the gate. And they said unto her, "Thou art mad." But she confidently affirmed that it was even so. And they said, "It is his angel." But Peter continued knocking: and when they had opened, they saw him, and were amazed. But he, beckoning unto them with the hand to hold their peace, declared unto them how the Lord had brought him forth out of the prison. And he said, "Tell these things unto James, and to the brethren." And he departed, and went to another place. Now as soon as it was day, there was no small stir among the {361} soldiers, what was become of Peter. And when Herod had sought for him, and found him not, he examined the guards, and commanded that they should be put to death. And Peter went down from Judaea to Caesarea, and tarried there. {362} {363} Missionary Journeys and Adventures of Paul. {364} PERSONS OF THE STORY. _PAUL_. _Ananias, a disciple_. _Sergius Paulus, a Roman governor_. _Elymas, a sorcerer_. _Barnabas_. _Mark_. _Timothy_. _Silas_. _Gallio, a Roman governor_. _Priscilla and Aquila_. _Demetrius, a silversmith_. _Claudius Lysias, a Roman officer_. _Felix, a Roman governor_. _Drusilla, wife of Felix_. _Festus, a Roman governor_. _King Agrippa_. _Queen Bernice_. _Publius, a Roman officer_. _The people of many towns and cities, Roman officials, soldiers, sailors, Christian disciples_. PLACES OF THE STORY. _The places which Paul visited are given elsewhere_. {365}{366} [Illustration] ST. PAUL By Raphael (1483-1520) [End illustration] [Illustration] THE SHIPWRECK--PAUL AND THE ROMAN CENTURION "And now I exhort you to be of good cheer, for there shall be no loss of any man's life among you, but of the ship." And as the shipmen were about to flee out of the ship, when they had let the boat into the sea . . . Paul said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved." [End illustration] {367} PAUL THE APOSTLE Now there enters into our story one whose life by any standard of measurement, in its boldness and audacity of plan, in its brilliancy of achievement, in its personal courage and daring, compares favorably with that of any of the heroes of history,--Paul the Apostle. In many respects he resembled the modern successful man of business, the captain of industry, except that his work was done with a purely unselfish motive, loyalty to Jesus Christ and love for his fellowmen. Paul was born in the Roman city of Tarsus, which is beautifully situated at the mouth of the river Cydnus. It was a city full of delight for an adventurous boy. There was the river sweeping down cold and clear from its mountain snows, the harbor with its great basins and stone quays and the shipping from every land. How Paul must have loved to linger on those wharves, watching the ships and the merchandise and hearing the songs of the sailors. In later days he always loved the city and the sea. He was never far away from them; never far distant from the smell of the sea breeze and the blue waters of the Mediterranean; very often he sailed on those waters, and more than once suffered shipwreck. He was a freeborn Roman, that is, he was so {368} fortunate as to have been born in a free city. A free Roman city had all the political rights and privileges of the city of Rome itself. This distinction was eagerly sought after, and was often bought with a large price by men who did not possess it by birth. When Paul was a lad he was sent away to Jerusalem to school, where he was taught by one of the most famous teachers. But Paul was always more Roman than Jewish in the actual experiences of his life. When the first persecutions of the Christians began, Saul, for that was his name then, was chosen by the high priest for this work. Everything he did, he did with his might. He gave the Christians no rest, he hunted them from village to village, from house to house, because he thought this was his duty. He was on one of these expeditions, riding hard to Damascus, when he had a vision of Jesus, who called to him and demanded the reason for the persecutions. Blinded by the vision he fell from his horse, and when he came to himself he was a changed man. Some time he spent in solitude, thinking the matter out and preparing for the new life. Then he came out ready to do anything and go anywhere for the Master. The time was ripe for a man of his ability, his boldnesss, and his knowledge of the world. A man was needed with those qualities which make a great general, to plan and execute the work. All the apostles were Jews, born in Palestine, men who had never traveled outside the narrow boundaries of their native land. They were naturally timid, and failed to realize at first the importance of the new faith as a {369} world power. Paul was the man for the crisis,--the hero who was destined to carry the new faith to the farther bounds of the empire. His great missionary journeys by land and sea are really campaigns. He had adventures without number, he was beaten and stoned, sometimes he was left on the ground for dead by those who thought they had at last put him out of the way. Often he went on his journey scarred and sore and bruised. The country over which he traveled is the most interesting and romantic in the world, the scene of the stories of mythology, the battle ground of armies. He sailed the seas which were furrowed by the keel of Homer's hero Ulysses. He visited the famous capitals of antiquity. He spoke in cultured Athens, the city of Socrates and Plato. He founded churches in Philippi, where Caesar won his great battle, and in Corinth, one of the richest and wickedest cities of all the Roman empire. He went to Rome, and there, even while in prison, he won for the new faith members of the royal household and officers of the imperial guard. We do not know certainly, but there are traditions to the effect that he visited Spain, and even found his way far beyond the "Pillars of Hercules" out upon the stormy Atlantic to Great Britain. It must not be supposed that he met with no opposition. Even among the members of the Christian church at Jerusalem he was bitterly opposed. There were many Jewish Christians who did not wish the new faith to spread beyond their own race, or if any so-called Gentiles became Christians they thought they should also become Jews. Paul believed that Jesus and his message {370} were for all alike, that it was a gospel of freedom, a new faith in truth, and his way prevailed. Paul at last, an old man, was beheaded, so it is believed, by the wicked Roman emperor Nero. Thus lived and died one of the greatest and most important characters in all history. {371} HOW PAUL THE PERSECUTOR LAID ASIDE THE OLD LIFE AND TOOK UP THE NEW. _The Vision on the Road to Damascus. The Beginnings of Faith. Service for the New Master_. But Saul, yet breathing threatening and slaughter against the disciples of the Lord, went unto the high priest, and asked of him letters to Damascus unto the synagogues, that if he found any that were of "the Way," whether men or women, he might bring them bound to Jerusalem. And as he journeyed, it came to pass that he drew nigh unto Damascus: and suddenly there shone round about him a light out of heaven: and he fell upon the earth, and heard a voice saying unto him, "Saul, Saul, why persecutest thou me?" And he said, "Who art thou, Lord?" And he said, "I am Jesus whom thou persecutest: but rise, and enter into the city, and it shall be told thee what thou must do." And the men who journeyed with him stood speechless, hearing the voice, but beholding no man. And Saul arose from the earth; and when his eyes were opened, he saw nothing; and they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither ate nor drank. Now there was a certain disciple at Damascus, named Ananias; and the Lord said unto him in a vision, "Ananias." {372} And he said, "Behold, I am here, Lord." And the Lord said unto him, "Arise, and go to Straight street, and inquire in the house of Judas for one named Saul, a man of Tarsus: for behold, he prayeth; and he hath seen a man named Ananias coming in, and laying his hands on him, that he might receive his sight." But Ananias answered, "Lord, I have heard from many of this man, how much evil he did to thy saints at Jerusalem: and here he hath authority from the chief priests to bind all that call upon thy name." But the Lord said unto him, "Go thy way: for he is a chosen vessel unto me, to bear my name before the Gentiles and kings, and the children of Israel: for I will show him how many things he must suffer for my name's sake." And Ananias departed, and entered into the house; and laying his hands on him said, "Brother Saul, the Lord, even Jesus, who appeared unto thee in the way which thou camest, hath sent me, that thou mayest receive thy sight, and be filled with the Holy Spirit." And at once there fell from his eyes as it were scales, and he received his sight; and he arose and was baptized; and he took food and was strengthened. And he was certain days with the disciples which were at Damascus. And at once in the synagogues he proclaimed Jesus, that he is the Son of God. And all that heard him were amazed, and said, "Is not this that man who in Jerusalem made havoc of them who called on the name of Jesus? and he had come hither for this intent, that he might bring them bound before the chief priests." But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is the Christ. {373}{374} [Illustration] THE CITY OF TARSUS, LOOKING NORTHEAST TOWARD THE TAURUS MOUNTAINS. THE AMERICAN COLLEGE IS IN THE FOREGROUND. Copyright by Underwood & Underwood and used by special permission. Tarsus was a Roman metropolis with all the distinctions and privileges which the name implied. It was beautifully situated. The broad river Cydnus, breaking through a cleft in the Taurus Mountains, fell in a wide cascade to the plain, and flowed clear and cold from its mountain snows through the city. At evening the people used to gather in their roof gardens on the housetops to watch the setting sun as it turned the snowy summit of the mountain chain into rose and filled the valley with golden mist. But beauty of situation was not the only source of civic pride. Tarsus was a rich and influential center of trade, and it maintained its importance by the most lavish municipal expenditure, by what we moderns call enterprise and push. When Paul as a boy wandered down to the wharves to see the sights, to listen to the sounds of the sailors and the ships, and to breathe that indefinable atmosphere of the sea which is so fascinating to the growing lad, he could not fail to admire those great stone basins and quays which made Tarsus a seaport in spite of the treacherous sands of the rapid river. [End illustration] {375} And after many days, the Jews took counsel together to kill him: but their plot became known to Saul. And they watched the gates also day and night that they might kill him: but his friends took him by night, and let him down through the wall, lowering him in a basket. And when he was come to Jerusalem, he attempted to join himself to the disciples: and they were all afraid of him, not believing that he was a disciple. But Barnabas took him, and brought him to the apostles, and declared unto them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. And he was with them going in and going out at Jerusalem, preaching boldly in the name of the Lord: and he spoke and disputed against the Grecian Jews; but they went about to kill him. And when the brethren knew it they brought him down to Caesarea, and sent him forth to Tarsus. So the church throughout all Judaea and Galilee and Samaria had peace, being built up; and, walking in the fear of the Lord and in the comfort of the Holy Spirit, was multiplied. And some time after, Barnabas went forth to Tarsus to seek for Saul: and when he had found him, he brought him to Antioch. And it came to pass, that for a whole year they were gathered together with the church, and taught much people; and that the disciples were called Christians first in Antioch. {376} THE FIRST MISSIONARY JOURNEY OF PAUL. On his first journey Paul went by sea from _Seleucia_, the port of Antioch, to the _Island of Cyprus_. He crossed the island from east to west. He landed at _Salamis_ and set sail from _Paphos_. He arrived at _Perga_ in Southern Asia Minor, and then set out for a campaign of about two years in the great Roman province of Galatia. It is for the most part a wild and desolate country. There were snowy mountain ranges with perilous passes infested by robbers, rushing torrents, and precipitous roads, before he could come to the cities which lay behind the mountains. He was often in great danger, and many times suffered persecution. The places mentioned are _Antioch, Iconium, Lystra_, and _Derbe_. Then he and his companions came down to Perga, setting sail from the port of Attalia for _Antioch_ in Cilicia. Companions: Barnabas and John Mark. I PAUL AND BARNABAS SAIL FOR CYPRUS. _At Paphos a Roman Nobleman is Won to the New Faith_. (There having been a time of famine, Paul and Barnabas had been sent by the Christians at Antioch to Jerusalem with relief to the Christians in that city. When they returned they found new work awaiting them.) {377}{378} [Illustration] A CORNER OF OLD WALL AT DAMASCUS. Where, tradition says, Paul was let down by a basket. The square building is a modern structure From a photograph belonging to Mr. S. E. Bridgman, and used by his kind permission "When the Moslems took Damascus in 634, the great cathedral was divided between Mohammedans and Christians. Seventy years later it was absorbed by the conquerors, and was rebuilt to become one of the greatest, if not the richest, of the mosques of Islam. The rebuilding destroyed all the Christian features, except that which, still above the south portal, preserves this prayer and prophecy: 'Thy kingdom, O Christ, is an everlasting kingdom, and Thy dominion endureth for all generations.'"--_G. A. Smith_ [End illustration] {379} Now there were at Antioch, in the church that was there, prophets and teachers, Barnabas, and Symeon that was called Niger, and Lucius of Cyrene, and Manaen the foster brother of Herod the tetrarch, and Saul. And as they ministered to the Lord, and fasted, the Holy Spirit said, "Separate me Barnabas and Saul for the work whereunto I have called them." Then, when they had fasted and prayed and laid their hands on them, they sent them away. So they, being sent forth by the Holy Spirit, went down to Seleucia; and from thence they sailed to Cyprus. And when they were at Salamis, they proclaimed the word of God in the synagogues of the Jews: and they had also John as their attendant. And when they had gone through the whole island unto Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar-Jesus; who was with the proconsul, Sergius Paulus, a man of understanding. The same called unto him Barnabas and Saul, and sought to hear the word of God. But Elymas the sorcerer withstood them, seeking to turn aside the proconsul from the faith. But Saul, who was also called Paul, filled with the Holy Spirit, fastened his eyes on him, and said, "O full of all guile and all villainy, thou son of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord? And now, behold, the hand of the Lord is upon thee, and thou shalt be blind, not seeing the sun for a season." {380} And immediately there fell on him a mist and a darkness; and he went about seeking some to lead him by the hand. Then the proconsul, when he saw what was done, believed, being astonished at the teaching of the Lord. II FROM CYPRUS TO ANTIOCH. _Paul's Sermon at Antioch_. Now Paul and his company set sail from Paphos, and came to Perga in Pamphylia: and John departed from them and returned to Jerusalem. But they, passing through from Perga, came to Antioch of Pisidia; and they went into the synagogue on the Sabbath day, and sat down. And after the reading of the law and the prophets the rulers of the synagogue sent unto them, saying, "Brethren, if ye have any word of exhortation for the people, say on." And Paul stood up, and beckoning with his hand said,-- "Men of Israel, and ye that fear God, hearken. The God of this people Israel chose our fathers, and exalted the people when they sojourned in the land of Egypt, and with a high arm led he them forth out of it. And for about the time of forty years he bore with them in the wilderness. And when he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred and fifty years: and after these things he gave them judges until Samuel the prophet. {381} [Illustration] Map of land around the Mediterranean Sea showing Paul's journey. [End illustration] {382} {383} And afterward they asked for a king: and God gave unto them Saul the son of Kish, a man of the tribe of Benjamin, for the space of forty years. And when he had removed him, he raised up David to be their king; to whom also he bore witness, and said, 'I have found David the son of Jesse, a man after my heart, who shall do all my will.' "Of this man's family hath God according to promise brought unto Israel a Saviour, Jesus; when John had first preached before his coming the baptism of repentance to all the people of Israel. And as John was finishing his work, he said, 'What suppose ye that I am? I am not he. But behold, there cometh one after me, the shoes of whose feet I am not worthy to unloose.' Brethren, children of the race of Abraham, and those among you that fear God, to us is the word of this salvation sent forth. For they that dwell in Jerusalem, and their rulers, because they knew him not, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. And though they found no cause of death in him, yet asked they of Pilate that he should be slain. And when they had fulfilled all things that were written of him, they took him down from the tree, and laid him in a tomb. "But God raised him from the dead: and he was seen for many days by them that came up with him from Galilee to Jerusalem, who are now his witnesses unto the people. And we bring you good tidings of the promise made unto the fathers, how that God hath fulfilled the same unto our children, in that he raised up Jesus; as also it is written in the second psalm, 'Thou art my Son, this day have I {384} begotten thee.' And as concerning that he raised him up from the dead, now no more to return to corruption, he hath spoken on this wise, 'I will give you the holy and sure blessings of David.' Because he saith also in another psalm, 'Thou wilt not give thy Holy One to see corruption.' For David, after he had in his own generation served the counsel of God, he fell asleep, and was laid unto his fathers, and saw corruption: but he whom God raised up saw no corruption. "Be it known unto you therefore, brethren, that through this man is proclaimed unto you remission of sins: and by him everyone that believeth is justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you, which is spoken in the prophets;-- Behold, ye despisers, and wonder, and perish; For I work a work in your days, A work which ye shall in no wise believe, if one declare it unto you.'" And as they went out, they besought that these words might be spoken to them the next Sabbath. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas: who, speaking to them, urged them to continue in the grace of God. And the next Sabbath almost the whole city was gathered together to hear the word of God. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. And Paul and Barnabas spoke out boldly, and {385} said, "It was necessary that the word of God should first be spoken to you. Seeing ye thrust it from you, and judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. For so hath the Lord commanded us, saying,-- 'I have set thee for a light of the Gentiles, That thou shouldest be for salvation unto the uttermost part of the earth.'" And as the Gentiles heard this, they were glad, and glorified the word of God: and as many as were ordained to eternal life believed. And the word of the Lord was spread abroad throughout all the region. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and cast them out of their borders. But they shook off the dust of their feet against them, and came unto Iconium. And the disciples were filled with joy and with the Holy Spirit. III THROUGH THE TOWNS OF GALATIA. _Paul is Stoned by the Mob. His Escape and Return_. And it came to pass in Iconium, that they entered together into the synagogue of the Jews, and so spoke, that a great multitude both of Jews and of Greeks believed. But the Jews that were disobedient stirred up the Gentiles, and made them hostile to the brethren. Long time therefore they tarried there speaking boldly in the Lord, who {386} bore witness unto the word of his grace, granting signs and wonders to be done by their hands. But the multitude of the city was divided; and part held with the Jews, and part with the apostles. And when there was made an attempt, both of the Gentiles and of the Jews with their rulers, to treat them shamefully, and to stone them, they became aware of it, and fled unto the cities of Lycaonia, Lystra and Derbe, and the region round about: and there they preached the gospel. And at Lystra there sat a certain man, impotent in his feet, a cripple from his birth, who never had walked. This man heard Paul speaking: who, fastening his eyes upon him, and seeing that he had faith to be made whole, said with a loud voice, "Stand upright on thy feet." And he leaped up and walked. And when the multitudes saw what Paul had done, they lifted up their voice, saying in the speech of Lycaonia, "The gods are come down to us in the likeness of men." And they called Barnabas, Jupiter; and Paul, Mercury, because he was the chief speaker. And the priest of Jupiter whose temple was before the city, brought oxen and garlands unto the gates, and would have done sacrifice with the multitudes. But when the apostles, Barnabas and Paul, heard of it, they rent their garments, and sprang forth among the multitude, crying out and saying, "Sirs, why do ye these things? We also are men of like passions with you, and bring you good tidings, that ye should turn from these vain things unto the living God, who made the heaven and the earth and the sea, and all that in them is: {387} who in the generations gone by suffered all the nations to walk in their own ways. And yet he left not himself without witness, in that he did good, and gave you from heaven rains and fruitful seasons, filling your hearts with food and gladness." And with these sayings scarce restrained they the multitudes from doing sacrifice unto them. But there came Jews thither from Antioch and Iconium: and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. But as the disciples stood round about him, he rose up, and entered into the city: and on the morrow he went forth with Barnabas to Derbe. And when they had preached the gospel to that city, and had made many disciples, they returned to Lystra, and to Iconium, and to Antioch, confirming the souls of the disciples, exhorting them to continue in the faith, and that "through many tribulations we must enter into the kingdom of God." And when they had appointed for them elders in every church, and had prayed with fasting, they commended them to the Lord, on whom they had believed. And they passed through Pisidia, and came to Pamphylia. And when they had spoken the word in Perga, they went down to Attalia; and thence they sailed to Antioch, from whence they had been committed to the grace of God for the work which they had fulfilled. And when they had come, and had gathered the church together, they told all things that God had done with them, and how he had opened a door of faith unto the Gentiles. And they tarried no little time with the disciples. {388} IV A DISTURBANCE IN THE CHURCH _How a Serious Dispute Was Settled by Mutual Conference_. (Trouble arose in the church very early over the question of admitting people of the outside world, or Gentiles, into the fellowship of the faith. There was a party in the church who insisted very strongly that the Gentiles, if they came in, must conform to all the rites and ceremonies of the Jews. Another party, headed by Paul, said that it was not necessary for the Gentiles to become Jews; that they could be Christians without following all the religious ceremonies of the Jews. After Paul and Barnabas returned from their missionary journey, and reported the conversion of many Gentiles to the new faith, a great meeting of the leaders was called at Jerusalem, and the matter, after warm discussion, was decided in favor of the broader view of Paul.) And certain men came down from Judaea and taught the brethren, saying, "Except ye keep the custom of Moses, ye cannot be saved." And when Paul and Barnabas had no little disagreement and questioning with them, the brethren decided that Paul and Barnabas, and certain other of them, should go up to Jerusalem unto the apostles and elders about this question. They therefore, being brought on their way by the church, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles: and they caused great joy unto all the brethren. And when they were come to Jerusalem, they were received by the church and the apostles and the elders, and they repeated all the things that God had done with them. {389} And the apostles and the elders were gathered together to consider of this matter. And when there had been much questioning, Peter rose up and said unto them, "Brethren, ye know how that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. And God, who knoweth the heart, bore them witness, giving them the Holy Spirit, even as he did unto us; and he made no distinction between us and them, cleansing their hearts by faith. Now therefore why tempt ye God, that ye should put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they." And all the multitude kept silence; and they hearkened unto Barnabas and Paul as they told what signs and wonders God had wrought among the Gentiles by them. And after they had ceased speaking, James answered, saying,-- "Brethren, hearken unto me: Symeon hath rehearsed how first God did visit the Gentiles, to take out of them a people for his name. And to this agree the words of the prophets; as it is written,-- 'After these things I will return, And I will build again the tabernacle of David, which is fallen; And I will build again the ruins thereof, And I will set it up: That the residue of men may seek after the Lord, And all the Gentiles, upon whom my name is called, Saith the Lord, who maketh these things known from the beginning of the world.' {390} "Wherefore my judgment is, that we trouble not those who from among the Gentiles turn to God; but that we write unto them, that they abstain from the pollutions of idols, and from uncleanness, and from what is strangled, and from blood. For Moses from generations of old hath in every city them that preach him, being read in the synagogues every Sabbath." Then it seemed good to the apostles and the elders, with the whole church, to choose men out of their company, and send them to Antioch with Paul and Barnabas; namely, Judas called Barsabbas, and Silas, chief men among the brethren: and they wrote thus by them,-- "_The apostles and the elder brethren unto the brethren who are of the Gentiles in Antioch and Syria and Cilicia, greeting:_-- "Forasmuch as we have heard that certain men who went out from us have troubled you with words, vexing your souls; to whom we gave no commandment; it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. For it seemed good to the Holy Spirit, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from uncleanness; from which if ye keep yourselves, it shall be well with you. _Fare ye well_." {391} So they, when they were dismissed, came down to Antioch; and having gathered the multitude together, they delivered the epistle. And when they had read it, they rejoiced for the consolation it afforded. And Judas and Silas, being themselves also prophets, exhorted the brethren with many words, and confirmed them. And after they had spent some time there, they were dismissed in peace from the brethren to those that had sent them forth. But Paul and Barnabas tarried in Antioch, teaching and preaching the word of the Lord, with many others also. {392} THE SECOND MISSIONARY JOURNEY Paul started on his second missionary journey by the land route, passing through his native city of Tarsus, over the Taurus mountains and into Galatia, where he revisited the cities of Derbe and Lystra. He attempted to visit other places, but was prevented from doing so, and pressed on through many miles of wild and desolate country of northern Asia Minor until the welcome waters of the Aegean again greeted his eyes at Troas. Here he faced Europe and the great crisis of his life. In the night he saw the vision of the man and heard the cry, "Come over into Macedonia and help us." Then Paul determined upon the great step which meant so much to the world. He went on board a coaster at Troas, made "a straight run" to the island of _Samothracia_, and the next day came to the harbor of Neapolis, which is only a few miles from Philippi. The important Macedonian campaign included the cities of _Philippi_, _Thessalonica_, and _Beroea_. Here his work in Macedonia abruptly ended. In danger of his life from evil persons who followed him from Thessalonica, he was hurried out of the country by his friends and journeyed by land and sea to _Athens_. Then he went to _Corinth_, where he stayed for some time preaching and working at his trade of tentmaker. Embarking on a pilgrim ship carrying Jews to Passover, Paul sailed to Caesarea and then journeyed to Jerusalem, stopping briefly on the way at Ephesus. Thus ended the second great journey. Companions: Silas and Timothy. {393} [Illustration] Map of land around the Mediterranean Sea showing Paul's journey. [End illustration] {394} {395} I REVISITING THE SCENES OF FORMER VICTORIES IN PHRYGIA AND GALATIA _Paul and Barnabas Again Take the Field_. And after some time, Paul said unto Barnabas, "Let us return now and visit the brethren in every city wherein we proclaimed the word of the Lord, and see how they fare." And Barnabas was minded to take with them John also, who was called Mark. But Paul thought it not good to take with them him who withdrew from them from Pamphylia, and went not with them to the work. And there arose a sharp contention, so that they parted asunder one from the other, and Barnabas took Mark with him, and sailed away unto Cyprus; but Paul chose Silas, and went forth, being commended by the brethren to the grace of the Lord. And he went through Syria and Cilicia, confirming the churches. And he came also to Derbe and to Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed in the new faith, but his father was a Greek. The same was well reported of by the brethren that were at Lystra and Iconium. And Paul took him with him. And they went through the region of Phrygia and Galatia, having been forbidden by the Holy Spirit to speak the word in Asia; and when they were come over against Mysia, they attempted to go into Bithynia; and the Spirit of Jesus suffered them not; and passing by Mysia, they came down to Troas. {396} II "THE MACEDONIAN CRY" _The New Faith Enters Europe. The Midnight Rescue from the Jail at Philippi_. And a vision appeared to Paul in the night. There was a man of Macedonia standing, beseeching him, and saying, "Come over into Macedonia, and help us." And when he had seen the vision, straightway we sought to go forth into Macedonia, concluding that God had called us to preach the gospel unto them. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; and from thence to Philippi, which is a city of Macedonia, the first of the district, a Roman colony: and we were in this city tarrying certain days. And on the Sabbath day we went forth without the gate by a river side, where we supposed there was a place of prayer; and we sat down, and spoke to the women who were come together. And a certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us: whose heart the Lord opened, to give heed to the things which were spoken by Paul. And when she was baptized, and her household, she besought us, saying, "If ye have judged me to be faithful to the Lord, come into my house, and abide there." And she persuaded us. And it came to pass, as we were going to the place of prayer, that a certain maid having a spirit of divination met us, who brought her masters much gain by soothsaying. {397}{398} [Illustration] ATHENS--HARBOR OF PIRAEUS--SALAMIS IN THE DISTANCE. From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. Into this harbor came the ship of Paul on his voyage from the North. In the distance is the immortal battle place of Salamis, where the Persian fleet was destroyed. Of the voyage of Paul from Thessaly to Athens it is said, "All the land and water in sight became more eloquent as he advanced: the lights and shadows, both of poetry and history, were on every hand: every rock was a monument, every current was animated by some memory of the past." [End illustration] {399} The same following after Paul and us cried out, saying, "These men are servants of the Most High God, who proclaim unto you the way of salvation." And this she did for many days. But Paul, being greatly troubled, turned and said to the spirit, "I charge thee in the name of Jesus Christ to come out of her." And it came out that very hour. But when her masters saw that the hope of their gain was gone, they laid hold of Paul and Silas, and dragged them into the marketplace before the rulers, and when they had brought them to the magistrates, they said, "These men, being Jews, do exceedingly trouble our city, and set forth customs which it is not lawful for us to receive, or to observe, being Romans." And the multitude rose up together against them: and the magistrates tore their garments off them, and commanded to beat them with rods. And when they had laid many stripes upon them, they cast them into prison, charging the jailor to keep them safely: who, having received such a charge, cast them into the inner prison, and made their feet fast in the stocks. But about midnight Paul and Silas were praying and singing hymns unto God, and the prisoners were listening to them; and suddenly there was a great earthquake, so that the foundations of the prison house were shaken: and immediately all the doors were opened; and everyone's bands were loosed. And the jailor being roused out of sleep, and seeing the prison doors open, drew his sword, and was about to kill himself, supposing that the prisoners had escaped. {400} But Paul cried with a loud voice, saying, "Do thyself no harm: for we are all here." And he called for lights, and sprang in, and, trembling for fear, fell down before Paul and Silas, and brought them out and said, "Sirs, what must I do to be saved?" And they said, "Believe on the Lord Jesus, and thou shalt be saved, thou and thy house." And they spoke the word of the Lord unto him, with all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, immediately. And he brought them up into his house, and set food before them, and rejoiced greatly, with all his house, having believed in God. But when it was day, the magistrates sent the police, saying, "Let those men go." And the jailor reported the words to Paul, saying, "The magistrates have sent to let you go: now therefore come forth, and go in peace." But Paul said unto them, "They have beaten us publicly, uncondemned, men who are Romans, and have cast us into prison; and do they now cast us out secretly? nay verily; let them come themselves and bring us out." And the police reported these words unto the magistrates: and they feared, when they heard that they were Romans; and they came and besought them; and when they had brought them out, they asked them to go away from the city. And they went out of the prison, and entered into the house of Lydia: and when they had seen the brethren, they comforted them, and departed. {401}{402} [Illustration] THE TEMPLE OF APOLLO AT CORINTH, WITH THE ACROPOLIS IN THE BACKGROUND. From a photograph belonging to Smith College, and used by special permission. "It was its conspicuous position on the narrow neck of land between the Aegean and Ionian seas which was the main cause of Corinth's greatness. The construction of the famous ship Argo, on which Jason sailed in search of the Golden Fleece, is assigned by mythology to Corinth. The first Greek triremes were certainly built here. Neptune was her god. Her colonies were spread over distant coasts in the East and West. Ships came to her harbor from every sea." [End illustration] {403} III PREACHING IN THE MACEDONIAN CITIES. _Riot in Thessalonica. Success in Beroea_. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where was a synagogue of the Jews: and Paul, as his custom was, went in unto them, and for three Sabbath days reasoned with them from the scriptures, arguing that it behooved the Christ to suffer, and to rise again from the dead; and that this Jesus, "whom," said he, "I proclaim unto you, is the Christ." And some of them were persuaded, and joined Paul and Silas; and of the devout Greeks a great multitude, and of the chief women not a few. But the Jews, being moved with jealousy, took unto them certain vile fellows of the rabble, and gathering a crowd, set the city in an uproar; and assaulting the house of Jason, they sought to bring them forth to the people. And when they found them not, they dragged Jason and certain brethren before the rulers of the city, crying, "These men who have turned the world upside down are come hither also; whom Jason hath received: and these all act contrary to the decrees of Caesar, saying that there is another king, one Jesus." And they troubled the multitude and the rulers of the city, when they heard these things. And when they had taken bail from Jason and the rest, they let them go. And the brethren immediately sent away Paul and Silas by night unto Beroea: who when they were come {404} thither went into the synagogue of the Jews. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of mind, examining the scriptures daily, to see whether these things were so. Many of them therefore believed; also of the Greek women of honorable estate, and of men, not a few. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed of Paul at Beroea also, they came thither likewise, stirring up and troubling the multitudes. And then immediately the brethren sent forth Paul to go as far as to the sea: and Silas and Timothy abode there still. But they that conducted Paul brought him as far as Athens: and receiving a commandment unto Silas and Timothy that they should come to him with all speed, they departed. IV PAUL AT ATHENS. _The Leader of the New Faith Speaks on Classic Ground_. Now while Paul waited for them at Athens, he was aroused, as he beheld the city full of idols. So he reasoned in the synagogue with the Jews and the devout persons, and in the marketplace every day with them that met with him. And certain also of the Epicurean and Stoic philosophers encountered him. And some said, "What would this babbler say?" others, "He seemeth to be a teacher of strange gods": because he preached Jesus and the resurrection. {405}{406} [Illustration] THE PARTHENON, ONE OF THE TEMPLES ON THE ACROPOLIS AT ATHENS From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission "Crowning the Acropolis was the Parthenon, the glorious temple which rose in the proudest period of Athenian history to the honor of Minerva, and which ages of war and decay have only partially defaced. The sculptures on one side of the pediments represented the birth of the goddess; those on the other depicted her contest with Neptune. Under the outer cornices were groups exhibiting the victories achieved by her champions. Round the inner frieze was the long series of the Panathenaic procession." The Acropolis, with its splendid temples, was on Paul's right and in full view as he preached on the Areopagus. [End illustration] {407} And they took hold of him, and brought him unto the Areopagus, saying, "May we know what this new teaching is, which is spoken by thee? For thou bringest certain strange things to our ears: we would know therefore what these things mean." (Now all the Athenians and the strangers sojourning there spent their time in nothing else, but either to tell or to hear some new thing.) And Paul stood in the midst of the Areopagus, and said,-- "Ye men of Athens, in all things I perceive that ye are very religious. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription, TO AN UNKNOWN GOD. What therefore ye worship in ignorance, this set I forth unto you. The God that made the world and all things therein, he, being Lord of heaven and earth, dwelleth not in temples made with hands; neither is he served by men's hands, as though he needed anything, seeing he himself giveth to all life, and breath, and all things; and he made of one people every nation of men to dwell on all the face of the earth, having determined their appointed seasons, and the bounds of their habitation; that they should seek God, if haply they might feel after him, and find him, though he is not far from each one of us: for in him we live, and move, and have our being; as certain even of your own poets have said,-- 'For we are also his offspring.' Being then the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by {408} art and device of man. The times of ignorance therefore God overlooked; but now he commandeth men that they should all everywhere repent: inasmuch as he hath appointed a day, in which he will judge the world in righteousness by the man whom he hath ordained; whereof he hath given assurance unto all men, in that he hath raised him from the dead." Now when they heard of the resurrection of the dead, some mocked; but others said, "We will hear thee concerning this yet again." Thus Paul went out from among them. But certain men were drawn to him, and believed: among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. V TENTMAKING IN CORINTH. _A Roman Officer Champions the New Faith_. After these things Paul departed from Athens, and came to Corinth. There he found a certain Jew named Aquila, lately come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He became acquainted with them; and because he was of the same trade, he abode with them, and they worked together; for by their trade they were tentmakers. And he reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. {409}{410} [Illustration] RUINS AT CORINTH. Photograph taken by Rev. Frank L. Goodspeed, Ph.D., of Springfield, Mass., and used by his kind permission. "By virtue of her situation on 'the bridge of the seas,' Corinth became the common resort and the universal market of the Greeks. Her population and wealth were further augmented by the manufactures in metallurgy, dyeing, and porcelain, which grew up in connection with her commerce. The wealth, luxury, and profligacy of Corinth were proverbial in the ancient world." [End illustration] {411} But when Silas and Timothy came down from Macedonia, Paul gave attention to preaching, testifying to the Jews that Jesus was the Christ. And when they opposed themselves, and blasphemed, he shook out his raiment, and said unto them, "Your blood be upon your own heads; I am clean: from henceforth I will go unto the Gentiles." And he departed thence, and went into the house of a certain man named Titus Justus, one who worshiped God, whose house was close to the synagogue. And Crispus, the ruler of the synagogue, believed in the Lord with all his house; and many of the Corinthians hearing believed, and were baptized. And the Lord said unto Paul in the night by a vision, "Be not afraid, but speak, and hold not thy peace: for I am with thee, and no man shall set on thee to harm thee: for I have much people in this city." And he dwelt there a year and six months, teaching the word of God among them. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul, and brought him before the judgment seat, saying, "This man persuadeth men to worship God contrary to the law." But when Paul was about to open his mouth, Gallio said unto the Jews, "If indeed it were a matter of wrong or of wicked villainy, O ye Jews, it would be reasonable that I should bear with you: but if they are questions about words and names and your own law, look to it yourselves; I am not minded to be a judge of these matters." And he drove them from the judgment seat. And they all laid hold of Sosthenes, the ruler of the synagogue, and {412} beat him before the judgment seat. And Gallio cared for none of these things. And Paul, having tarried after this yet many days, took his leave of the brethren, and sailed thence for Syria, and with him Priscilla and Aquila; having shorn his head in Cenchreae: for he had a vow. And they came to Ephesus, and he left them there: but he himself entered into the synagogue, and reasoned with the Jews. And when they asked him to abide a longer time, he consented not; but taking his leave of them, and saying, "I will return again unto you, if God will," he set sail from Ephesus. And when he had landed at Caesarea, he went up to Jerusalem and saluted the church, and went down to Antioch. {413}{414} [Illustration] THE VALE OF TEMPE. On the slopes of Olympus. From a photograph belonging to Smith College, and used by special permission. "The shepherds on the heights above the vale of Tempe may have watched the sails of Paul's ship as it moved like a speck over the waters of the Thermaic Gulf."--_Howson_ [End illustration] {415} [Illustration] Map of land around the Mediterranean Sea showing Paul's journey. [End illustration] {416} {417} THE THIRD MISSIONARY JOURNEY. After brief visits at _Jerusalem_ and _Antioch_, Paul started by the land route for Galatia. After revisiting the churches there he came through central Asia Minor to _Ephesus_. For two years Paul made this great city the center of missionary effort. After the great riot in _Ephesus_, which interrupted his plans, Paul set sail on a coasting vessel for _Macedonia_, changing ship at _Troas_. Thence he sailed for _Philippi_ and remained three months with the Macedonian churches. Then he went to _Corinth_, where he stayed three months more. At the opening of navigation in the spring he sailed again for _Macedonia_, visiting _Philippi_. From Philippi he started on a long and tedious voyage by coasting vessel, bound for Jerusalem. He touched on the voyage at _Troas, Assos, Mitylene, Samos, Trogyllium, Miletus, Cos, Rhodes, Patara_. These are towns on the islands and along the coast of Asia Minor. The ship made slow progress, doing a coasting trade no doubt, and waiting for favorable winds. At Patara they found a big merchantman bound directly for Tyre, calling only at Myra. Before the strong west wind the ship made a good run out of sight of land from coast to coast except when the southern shores of Cyprus were passed. After a few days' stop at Tyre, the ship went on to _Caesarea_, stopping at _Ptolemais_. Then Paul went up to Jerusalem, and the great third missionary campaign was over. Companions: Various disciples. {418} I FAR AND WIDE BY LAND AND SEA. "_I Must Also See Rome_." After having spent some time at Antioch, he departed, and went through the region of Galatia and Phrygia in order, stablishing all the disciples. And it came to pass, that, while Apollos was at Corinth, Paul having passed through the upper country came to Ephesus. His preaching here had great effect. And not a few of them that practiced curious arts brought their books together, and burned them in the sight of all: and they counted the price of them, and found it fifty thousand pieces of silver. So mightily grew the word of the Lord and prevailed. Now after these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome." And having sent into Macedonia two of his companions who ministered unto him, Timothy and Erastus, he himself stayed in Asia for a while. II A RIOT IN EPHESUS "_Great is Diana of the Ephesians!_" And about that time there arose no small stir concerning the new faith. For a certain man named Demetrius, a silversmith, who made silver shrines of Diana, brought no little business unto the craftsmen; {419}{420} [Illustration] RUINS OF GREAT GREEK THEATER AT MILETUS. Copyright by Underwood & Underwood and used by special permission. Miletus once was one of the leading centers of Greek civilization, which began to decay in Paul's day. "Even in Homer, the 'Carian Miletus' appears as a place of renown. Eighty colonies went forth from the banks of the Maeander, and some of them were spread even to the eastern shores of the Black Sea and beyond the Pillars of Hercules to the west. It received its first blow in the Persian war, when its inhabitants, like the Jews, had experience of a Babylonian captivity. It suffered once more in Alexander's great campaign; and after his time it gradually began to sink towards its present condition of ruin and decay, from the influence, as it would seem, of mere natural causes,--the increase of alluvial soil in the delta having the effect of removing the city gradually farther and farther from the sea. Even in the Apostle's time, there was between the city and the shore a considerable space of level ground, through which the ancient river meandered in new windings, like the Forth at Stirling. Few events connect the history of Miletus with the transactions of the Roman Empire. When St. Paul was there, it was simply one of the second-rate seaports on this populous coast, ranking, perhaps, with Adramyttium or Patara, but hardly with Ephesus or Smyrna." [End illustration] {421} whom he gathered together, with the workmen of like occupation, and said, "Sirs, ye know that by this business we have our wealth. And ye see and hear, that not alone at Ephesus, but almost throughout all Asia, this Paul hath persuaded and turned away much people, saying that they are no gods, which are made with hands: and not only is there danger that this our trade come into disrepute; but also that the temple of the great goddess Diana be made of no account, and that she should even be deposed from her magnificence, whom all Asia and the world worshipeth." And when they heard this, they were filled with wrath, and cried out, saying, "GREAT IS DIANA OF THE EPHESIANS!" And the city was filled with the confusion: and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel. And when Paul was minded to enter in unto the people, the disciples suffered him not. And certain also of the chief officers of Asia, being his friends, sent unto him, and besought him not to venture into the theater. Some therefore cried one thing, and some another: for the assembly was in confusion; and the larger part knew not wherefore they were come together. And they brought Alexander out of the multitude, the Jews putting him forward. And Alexander beckoned with the hand, and would have made a defense unto the people. But when they perceived that he was a Jew, all with one voice about the space of two hours cried out,-- "GREAT IS DIANA OF THE EPHESIANS!" {422} And when the town clerk had quieted the multitude, he saith, "Ye men of Ephesus, what man is there who knoweth not that the city of the Ephesians is temple-keeper of the great Diana, and of the image which fell down from Jupiter? Seeing then that these things cannot be denied, ye ought to be quiet, and to do nothing rash. For ye have brought hither these men, which are neither robbers of temples nor blasphemers of our goddess. If therefore Demetrius, and the craftsmen that are with him, have a matter against any man, the courts are open, and here are judges: let them accuse one another. But if ye seek anything about other matters, it shall be settled in the regular assembly. For indeed we are in danger of being accused concerning this day's riot, there being no cause for it: and we shall not be able to give account of this concourse." And when he had thus spoken, he dismissed the assembly. III FAREWELLS TO THE CHURCHES. _Paul Starts on a Fateful Journey_. And after the uproar was ceased, Paul having sent for the disciples and exhorted them, took leave of them, and departed to go into Macedonia. And when he had gone through those parts, and had given them much exhortation, he came into Greece. And when he had spent three months there, and a plot was laid against him by the Jews, as he was about to set sail for Syria, he determined to return through Macedonia. {423}{424} [Illustration] HARBOR OF ASSOS Copyright by Underwood & Underwood and used by special permission. "Of the city of Assos itself, we must conclude, if we compare the description of the ancients with present appearances, that its aspect as seen from the sea was sumptuous and grand. A terrace with a long portico was raised by a wall of rock above the water line. Above this was a magnificent gate, approached by a flight of steps. Higher still was the theater, which commanded a glorious view of Lesbos and the sea, and those various buildings which are now a wilderness of broken columns, triglyphs, and friezes. The whole was crowned by a citadel of Greek masonry on a cliff of granite. Such was the view which gradually faded into indistinctness as the vessel retired from the shore, and the summits of Ida rose in the evening sky." [End illustration] {425} And there accompanied him as far as Asia a company of men from the various churches. But these had gone before, and were waiting for us at Troas. And we sailed away from Philippi after the days of unleavened bread, and came unto them to Troas in five days; where we tarried seven days. And upon the first day of the week, when we were gathered together to break bread, Paul discoursed with them, intending to depart on the morrow; and prolonged his speech until midnight. And there were many lights in the upper chamber, where we were gathered together. And there sat in the window a certain young man named Eutychus, overpowered with deep sleep; and as Paul discoursed yet longer, he fell down from the third story, and was taken up dead. And Paul went down, and fell on him, and embracing him said, "Make ye no ado; for his life is in him." And when he was gone up, and had broken the bread, and eaten, and had talked with them a long while, even till break of day, so he departed. And they brought the lad alive, and were not a little comforted. But we, going before to the ship, set sail for Assos, there intending to take in Paul: for so had he appointed, intending himself to go by land. And when he met us at Assos, we took him in, and came to Mitylene. And sailing from thence, we came the following day over against Chios; and the next day we touched at Samos; and the day after we came to Miletus. For Paul had determined to sail past Ephesus, that he might not have to spend time in Asia; for {426} he was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost. And from Miletus he sent to Ephesus, and called to him the elders of the church. And when they were come to him, he said unto them, "Ye yourselves know, from the first day that I set foot in Asia, after what manner I was with you all the time, serving the Lord with all lowliness of mind, and with tears, and with trials which befell me by the plots of the Jews: how I shrank not from declaring unto you anything that was profitable, and teaching you publicly, from house to house, testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy Spirit testifieth unto me in every city, saying that bonds and afflictions await me. But I hold not my life of any account, as dear unto myself, so that I may accomplish my course, and the ministry which I received from the Lord Jesus, to testify the gospel of the grace of God. And now, behold, I know that ye all, among whom I went about preaching the kingdom, shall see my face no more. Wherefore I testify unto you this day, that I am pure from the blood of all men. For I shrank not from declaring unto you the whole counsel of God. {427}{428} [Illustration] DISTANT VIEWS OF OLYMPUS Photographs taken by Prof. George Norlin. Owned by Arthur S. Cooley, Ph.D., and used by his kind permission It was near the foot of Olympus, the most famous mountain in Greece, "the home of the gods," that Paul embarked on his voyage to Athens, and it was often in sight as he sailed from point to point in the Aegean Sea. The whole of Paul's route in Macedonia was over historical ground. He traveled over the route taken by Xerxes' army when it swept down to overwhelm Greece. He passed near the Pass of Thermopylae, where one of the most famous defenses of history was made; at Philippi he was close to the confines of Thracian barbarism, and on the spot where the last battle was fought in defense of the republic; at Berea he was near the famous battleground of Pydna, which reduced Macedonia to a Roman province. [End illustration] {429} "Take heed unto yourselves, and to all the flock, in the which the Holy Spirit hath made you bishops, to feed the church of God, which he purchased with his own blood. I know that after my departing grievous wolves shall enter in among you, not sparing the flock; and from among your own selves shall men arise, speaking perverse things, to draw away the disciples after them. Wherefore watch ye, remembering that by the space of three years I ceased not to admonish everyone night and day with tears. And now I commend you to God, and to the word of his grace, which is able to build you up, and to give you the inheritance among all them that are sanctified. I coveted no man's silver, or gold, or apparel. Ye yourselves know that these hands ministered unto my necessities, and to them that were with me. In all things I gave you an example, that so laboring ye ought to help the weak, and to remember the words of the Lord Jesus, how he himself said, 'It is more blessed to give than to receive.'" And when he had thus spoken, he kneeled down, and prayed with them all. And they all wept sore, and fell on Paul's neck, and kissed him, sorrowing most of all for the word which he had spoken, that they should behold his face no more. And they brought him on his way unto the ship. And when it came to pass that we were parted from them, and had set sail, we came with a straight course to Cos, and the next day unto Rhodes, and from thence to Patara: and having found a ship crossing over unto Phoenicia, we went aboard, and set sail. And when we had come in sight of Cyprus, leaving it on the left hand, we sailed to Syria, and landed at Tyre: for there the ship was to unload her cargo. And having found the disciples, we tarried there seven days: and these said to Paul through the Spirit, that he should not set foot in Jerusalem. And when it came to pass that we had accomplished the days, {430} we departed and went on our journey; and they all, with wives and children, accompanied us on our way, till we were out of the city: and kneeling down on the beach, we prayed, and bade each other farewell; and we went on board the ship, but they returned home again. And when we had finished the voyage from Tyre, we arrived at Ptolemais; and we saluted the brethren, and abode with them one day. And on the morrow we departed, and came to Caesarea: and entering into the house of Philip the evangelist, we abode with him. Now this man had four daughters, who prophesied. And as we tarried there many days, there came down from Judaea a certain prophet, named Agabus. And coming to us, and taking Paul's girdle, he bound his own feet and hands, and said, "Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles." And when we heard these things, both we and they of that place besought him not to go up to Jerusalem. Then Paul answered, "What do ye, weeping and breaking my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." And when he would not be persuaded, we ceased, saying, "The will of the Lord be done." And after these days we went up to Jerusalem. And there went with us also certain of the disciples from Caesarea, bringing with them one Mnason of Cyprus, an early disciple, with whom we should lodge. {431}{432} [Illustration] CAPE SUNION. Photograph taken by Dr. C. W. Bill. Owned by Arthur S. Cooley, Ph.D., and used by his kind permission. The ship on which Paul sailed rounded this point on her way to Athens. The white columns of the famous temple of Minerva, always a landmark to Greek sailors, are still seen upon the headland. [End illustration] [Illustration] THE ISLAND OF NAXOS. Photograph taken by Dr. C. W. Bill. Owned by Arthur S. Cooley, Ph.D., and used by his kind permission. The mountains of the island of Naxos must often have been seen by Paul on his voyages. The Aegean Sea is almost deserted now, but in classic times it was crowded with the commerce of the East. [End illustration] {433} THE CAPTAIN OF THE NEW FAITH IN THE HANDS OF HIS FOES I THE JEWS STIR UP A RIOT. _Paul, in Great Peril, is Saved by a Roman Officer_. (When Paul reached Jerusalem he worshiped, as was his custom, in the temple. But he had many enemies who said that he was a traitor to the Jewish faith because he was friendly with people who were not Jews.) Paul's enemies stirred up all the multitude, and laid hands on him, crying out, "Men of Israel, help: This is the man, who teacheth all men everywhere against the people, and the law, and this place: and moreover he brought Greeks also into the temple, and hath defiled this holy place." For they had before seen with him in the city Trophimus the Ephesian, whom they supposed that Paul had brought into the temple. And all the city was moved, and the people ran together: and they laid hold on Paul, and dragged him out of the temple: and straightway the doors were shut. And as they were seeking to kill him, tidings came up to the chief captain of the garrison, that all Jerusalem was in confusion. And forthwith he took soldiers and centurions, and ran down upon them: and they, when {434} they saw the chief captain and the soldiers, left off beating Paul. Then the chief captain came near, and laid hold on Paul, and commanded him to be bound with two chains; and inquired who he was, and what he had done. And some shouted one thing, some another, among the crowd: and when the captain could not know the truth for the uproar, he commanded him to be brought into the castle. And when he came upon the stairs, he was borne by the soldiers on account of the violence of the crowd; for the multitude of the people followed after, crying out, "Away with him." And as Paul was about to be brought into the castle, he saith unto the chief captain, "May I say something unto thee?" And he said, "Dost thou know Greek? Art thou not then the Egyptian, which before these days stirred up to sedition and led out into the wilderness the four thousand men of the Assassins?" But Paul said, "I am a Jew, of Tarsus in Cilicia, a citizen of no mean city: and I beseech thee, give me leave to speak unto the people." II ON THE CASTLE STAIRS _Paul Defends Himself Before the People_. When the officer gave him leave, Paul, standing on the stairs, beckoned with the hand unto the people; and when they were all silent, he spoke unto them in the Hebrew language, saying, "Brethren and fathers, hear ye the defense which I now make unto you." {435}{436} [Illustration] CITY OF SALONICA Copyright by Underwood & Underwood and used by special permission. This is the city known in Paul's time as Thessalonica, which has come into such prominence during the great European war (1916). The apostolic city at which we are now arrived was known in the earliest periods of its history under various names. Under that of Therma it is associated with some interesting recollections. It was the resting place of Xerxes on his march; it is not unmentioned in the Peloponnesian war; and it was a frequent subject of debate in the last independent assemblies of Athens. When the Macedonian power began to overshadow all the countries where Greek was spoken, this city received its new name, and began a new and more distinguished period of its history. A sister of Alexander the Great was called Thessalonica, and her name was given to the city of Therma, when rebuilt and embellished by her husband, Cassander, the son of Antipater. This name, under a form slightly modified, has continued to the present day. The "Salneck" of the early German poets has become the Saloniki of the modern Levant. Its history can be followed as continuously as its name. When Macedonia was partitioned into four provincial divisions by Paulus Emilius, Thessalonica was the capital of that which lay between the Axius and the Strymon. When the four regions were united into one Roman province, this city was chosen as the metropolis of the whole. Its name appears more than once in the annals of the Civil wars. It was the scene of the exile of Cicero, and one of the stages of his journey between Rome and his province in the East. Antony and Octavius were here after the battle of Philippi; and coins are still extant which allude to the "freedom" granted by the victorious leaders to the city of the Thermaic gulf. Strabo, in the first century, speaks of Thessalonica as the most populous town in Macedonia. Lucian, in the second century, uses similar language. Before the founding of Constantinople, it was virtually the capital of Greece and Illyricum, as well as of Macedonia, and shared the trade of the Aegean with Ephesus and Corinth. Even after Constantinople was built and reigned over the Levant we find both pagan and Christian writers speaking of Thessalonica as the metropolis of Macedonia and a place of great magnitude. [End illustration] {437} And when they heard that he spoke unto them in the Hebrew language, they were the more quiet: and he saith,-- "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as ye all are this day: and I persecuted this Way unto the death, binding and delivering into prisons both men and women. As also the high priest doth bear me witness, and all the elders: from whom also I received letters unto the brethren, and journeyed to Damascus, to bring them also who were there unto Jerusalem in bonds, to be punished. And it came to pass, that, as I made my journey, and drew nigh unto Damascus, about noon, suddenly there shone from heaven a great light round about me. And I fell to the ground, and heard a voice saying unto me, 'Saul, Saul, why persecutest thou me?' And I answered, 'Who art thou, Lord?' And he said unto me, 'I am Jesus of Nazareth, whom thou persecutest.' And those who were with me beheld indeed the light, but they heard not the voice of him that spoke to me. And I said, 'What shall I do, Lord?' And the Lord said unto me, 'Arise, and go into Damascus; and there it shall be told thee of all things which are appointed for thee to do.' And when I could not see for the glory of that light, being led by the hand of them that were with me, I came into Damascus. And one Ananias, a devout man according to the law, well reported of by all the Jews that dwelt there, came unto me, {438} and standing by me said unto me, 'Brother Saul, receive thy sight.' And in that very hour I looked up and saw him. And he said, 'The God of our fathers hath appointed thee to know his will, and to see the Righteous One, and to hear a voice from his mouth. For thou shalt be a witness for him unto all men of what thou hast seen and heard. And now why tarriest thou? arise, and be baptized, and wash away thy sins, calling on his name.' And it came to pass, that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance, and saw him saying unto me, 'Make haste, and get thee quickly out of Jerusalem: because they will not receive of thee testimony concerning me.' "And I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue them that believed on thee: and when the blood of Stephen thy witness was shed, I also was standing by, and consenting, and keeping the garments of them that slew him.' And he said unto me, 'Depart: for I will send thee forth far hence unto the Gentiles.'" And they gave him audience unto this word: and they lifted up their voice, and said, "Away with such a fellow from the earth: for it is not fit that he should live." And they cried out, and threw off their garments, and cast dust into the air. {439}{440} [Illustration] SYRACUSE. Photograph taken by Arthur S. Cooley, Ph.D., and used by his kind permission. Paul's ship touched here on her way to Rome, remaining in the harbor three days. [End illustration] [Illustration] PUTEOLI. Photograph taken by Arthur S. Cooley, Ph.D., and used by his kind permission. This was one of the ports of Rome, where the great corn ship on which Paul sailed discharged her cargo. This city was on the northern shores of the famous Bay of Naples. Across the bay was the naval station of Rome, where the imperial fleet lay at anchor. "The angry neighbor of Naples was not then an unsleeping volcano, but a green and sunny background to the bay. No one could have suspected that the time was so near when the admiral of the fleet at Misenum would be lost in its fiery eruption; and little did the apostle dream, as he looked from the 'Twin Brothers'' deck across the bay, that a ruin like that of Sodom and Gomorrah hung over the fair cities of Herculaneum and Pompeii at the base of the mountain, and that the Jewish princess, who had so lately conversed with him in his prison at Caesarea, would find her tomb in the ruins." [End illustration] {441} III A CITIZEN OF THE EMPIRE _The Roman Officer Discovers that Paul is a Fellow-Citizen, and Offers an Apology_. The chief captain commanded him to be brought into the castle, bidding that he should be examined by scourging, that he might know for what cause, they so shouted against him. And when they had tied him up with the thongs, Paul said unto the centurion that stood by, "Is it lawful for you to scourge a man that is a Roman, and uncondemned?" And when the centurion heard it, he went to the chief captain, and told him, saying, "What art thou about to do? for this man is a Roman." And the chief captain came, and said unto him, "Tell me, art thou a Roman?" And he said, "Yea." And the chief captain answered, "With a great sum obtained I this citizenship." And Paul said, "But I am a Roman born." They then which were about to examine him straightway departed from him: and the chief captain also was afraid, when he knew that he was a Roman, and because he had bound him. {442} IV PAUL BEFORE THE COUNCIL. _A Division Among the Members_. But on the morrow, desiring to know why he was accused of the Jews, he loosed him, and commanded the chief priests and all the council to come together, and brought Paul down, and set him before them. And Paul, looking steadfastly on the council, said, "Brethren, I have lived before God in all good conscience until this day." And the high priest Ananias commanded them that stood by him to smite him on the mouth. Then said Paul unto him, "God shall smite thee, thou whited wall: and sittest thou to judge me according to the law, and commandest me to be smitten contrary to the law?" And they that stood by said, "Revilest thou God's high priest?" And Paul said, "I knew not, brethren, that he was high priest: for it is written, 'Thou shalt not speak evil of a ruler of thy people.'" But when Paul perceived that the one part were Sadducees, and the other Pharisees, he cried out in the council, "Brethren, I am a Pharisee, a son of Pharisees: touching the hope and resurrection of the dead I am called in question." {443}{444} [Illustration] CAESAR AUGUSTUS. The first, and one of the greatest, of the rulers of the Roman empire to be called "Caesar." He was in power when Christ was born. The Caesar to whom Paul appealed was Nero, one of the worst of the Caesars. [End illustration] {445} And when he had so said, there arose a dissension between the Pharisees and Sadducees: and the assembly was divided. (For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees believe both.) And there arose a great clamor: and some of the scribes of the Pharisees stood up, and strove, saying, "We find no evil in this man: and what if a spirit hath spoken to him, or an angel?" And when there arose a great dissension, the chief captain, fearing lest Paul should be torn in pieces by them, commanded the soldiers to go down and take him by force from among them, and bring him into the castle. And the night following the Lord stood by him, and said, "Be of good cheer: for as thou hast testified concerning me at Jerusalem, so must thou bear witness also at Rome." V A CONSPIRACY AGAINST PAUL. Certain Fanatical Jews Make a Vow to Kill Paul, and He is Sent to Governor Felix, Under Escort of a Strong Body of Roman Cavalry. And when it was day, the Jews banded together, and bound themselves by an oath, saying that they would neither eat nor drink till they had killed Paul. And they were more than forty which made this conspiracy. And they came to the chief priests and the elders, and said, "We have bound ourselves by a great oath, to taste nothing until we have killed Paul. Now therefore do ye with the council {446} request the chief captain to bring him down unto you, as though ye would judge of his case more exactly: and we, before he comes near, are ready to slay him." But Paul's sister's son heard of their lying in wait, and he came and entered into the castle, and told Paul. And Paul called unto him one of the centurions, and said, "Bring this young man unto the chief captain: for he hath something to tell him." So he took him, and brought him to the chief captain, and saith, "Paul the prisoner called me unto him, and asked me to bring this young man unto thee, who hath something to say to thee." And the chief captain took him by the hand, and going aside asked him privately, "What hast thou to tell me?" And he said, "The Jews have agreed to ask thee to bring down Paul to-morrow unto the council, as though thou wouldest inquire somewhat more exactly concerning him. Do not thou therefore yield unto them: for there lie in wait for him of them more than forty men, who have bound themselves by an oath, neither to eat nor to drink till they have slain him: and now are they ready, looking for the promise from thee." So the chief captain let the young man go, charging him, "Tell no man that thou hast informed me of this." And he called unto him two of the centurions, and said, "Make ready two hundred soldiers to go as far as Caesarea, and horsemen threescore and ten, and spearmen two hundred, at the third hour of the night." And he bade them provide a beast for Paul to ride on, {447} and bring him safe unto Felix the governor. And he wrote a letter after this form:-- "_Claudius Lysias unto the Most Excellent Governor Felix, greeting_:-- "_This man was seized by the Jews, and was about to be slain by them, when I came upon them with the soldiers, and rescued him, having learned that he was a Roman. And desiring to know why they accused him, I brought him down unto their council: whom I found to be accused about questions of their law, but to have nothing laid to his charge worthy of death or of bonds. And when it was shown to me that there would be a plot against the man, I sent him to thee forthwith, charging his accusers also to speak against him before thee_." So the soldiers, as it was commanded them, took Paul, and brought him by night to Antipatris. But on the morrow they left the horsemen to go with him, and returned to the castle: and they, when they came to Caesarea, and delivered the letter to the governor, presented Paul also before him. And when he had read it, he asked of what province he was; and when he understood that he was of Cilicia, "I will hear thy cause," said he, "when thine accusers also are come": and he commanded him to be kept in Herod's palace. {448} VI THE ACCUSATION OF THE JEWS _Paul's Defense Before the Governor. Felix Dares Not Offend the Jews, and an Innocent Man Suffers Two Years' Imprisonment_. And after five days the high priest Ananias came down with certain elders, and a lawyer to plead their case, one Tertullus; and they informed the governor against Paul. And when he was called, Tertullus began to accuse him, saying,-- "Seeing that by thee we enjoy much peace, and that by thy care evils are corrected for this nation, we accept it in all ways and in all places, most excellent Felix, with all thankfulness. But, that I be not further tedious unto thee, I intreat thee to hear us of thy clemency a few words. For we have found this man a pestilent fellow, and a mover of insurrections among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes: who moreover attempted to profane the temple: on whom also we laid hold: from whom thou wilt be able, by examining him thyself, to take knowledge of all these things, whereof we accuse him." And the Jews also joined in the charge, affirming that these things were so. And when the governor had beckoned unto him to speak, Paul answered:-- {449}{450} [Illustration] Map of land around the Mediterranean Sea showing Paul's journey. [End illustration] {451} "Forasmuch as I know that thou hast been of many years a judge unto this nation, I cheerfully make my defense: seeing that thou canst take knowledge, that it is not more than twelve days since I went up to worship at Jerusalem: and neither in the temple did they find me disputing with any man or stirring up a crowd, nor in the synagogues, nor in the city. Neither can they prove to thee the things whereof they now accuse me. But this I confess unto thee, that after the Way which they call a sect, so serve I the God of our fathers, believing all things which are according to the law, and which are written in the prophets: having hope toward God, which these also themselves look for, that there shall be a resurrection both of the just and unjust. Herein I also strive to have a conscience void of offense toward God and men always. Now after many years I came to bring alms to my nation, and offerings: amidst which they found me purified in the temple, with no crowd, nor yet with tumult: but there were certain Jews from Asia--who ought to have been here before thee, and to make accusation, if they had aught against me. Or else let these men themselves say what wrong-doing they found, when I stood before the council, except it be for this one utterance, that I cried standing among them, 'Touching the resurrection of the dead I am called in question before you this day.'" But Felix, having more exact knowledge concerning the Way, deferred them, saying, "When Lysias the chief captain shall come down, I will determine your matter." And he gave order to the centurion that Paul should be kept in charge, and should have indulgence; and not to forbid any of his friends to minister unto him. {452} But after certain days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. And as he reasoned of righteousness, and self-control, and the judgment to come, Felix was terrified, and answered, "Go thy way for this time; and when I have a convenient season, I will call thee unto me." He hoped moreover that money would be given him by Paul: wherefore also he sent for him the oftener, and communed with him. But when two years were fulfilled, Felix was succeeded by Porcius Festus; and desiring to gain favor with the Jews, Felix left Paul in bonds. VII A NEW EXAMINATION BEFORE GOVERNOR FESTUS "_I Appeal unto Caesar_." Festus therefore, having come into the province, after three days went up to Jerusalem from Caesarea. And the chief priests and the principal men of the Jews informed him against Paul; and they besought him, asking as a favor that he would send for him to Jerusalem; laying a plot to kill him on the way. Howbeit Festus answered, that Paul was kept in charge at Caesarea, and that he himself was about to depart thither shortly. "Let them therefore," said he, "who are influential among you, go down with me, and if there is anything amiss in the man, let them accuse him." {453}{454} [Illustration] "FAIR HAVENS," ISLAND OF CRETE. From an old print in the possession of the Springfield Public Library, and used by kind permission. It was in the small harbor that Paul's ship anchored, and where he wished the captain to remain all winter. It was in the island of Crete that the famous labyrinth of King Minos, with its minotaur, was fabled to exist. [End illustration] {455} And when he had tarried among them not more than eight or ten days, he went down unto Caesarea; and on the morrow he sat on the judgment seat, and commanded Paul to be brought. And when he was come, the Jews which had come down from Jerusalem stood round about him, bringing against him many and grievous charges, which they could not prove; while Paul said in his defense, "Neither against the law of the Jews, nor against the temple, nor against Caesar, have I sinned at all." But Festus, desiring to gain favor with the Jews, answered Paul, and said, "Wilt thou go up to Jerusalem, and there be judged of these things before me?" But Paul said, "I am standing before Caesar's judgment seat, where I ought to be judged: to the Jews have I done no wrong, as thou also very well knowest. If then I am a wrong-doer, and have committed anything worthy of death, I refuse not to die: but if none of those things is true, whereof these accuse me, no man can give me up unto them. "I Appeal Unto Caesar." Then Festus, when he had conferred with the council, answered, "Thou hast appealed unto Caesar: unto Caesar shalt thou go." VIII PAUL MAKES HIS DEFENSE BEFORE KING AGRIPPA AND QUEEN BERNICE. "_This Man Doeth Nothing Worthy of Death or of Bonds_." Now when certain days were passed, Agrippa the king and Bernice arrived at Caesarea, and saluted Festus. And {456} as they tarried there many days, Festus laid Paul's case before the king, saying, "There is a certain man left a prisoner by Felix: about whom, when I was at Jerusalem, the chief priests and the elders of the Jews informed me, asking for sentence against him. To whom I answered, 'that it is not the custom of the Romans to give up any man, before the accused have the accusers face to face, and have had opportunity to make his defense concerning the matter laid against him.' When therefore they were come together here, I made no delay, but on the next day sat down on the judgment seat, and commanded the man to be brought. Concerning whom, when the accusers stood up, they brought no charge of such evil things as I supposed; but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive. And I, being perplexed how to inquire concerning these things, asked whether he would go to Jerusalem, and there be judged of these matters. But when Paul had appealed to be kept for the decision of the emperor, I commanded him to be kept till I should send him to Caesar." And Agrippa said unto Festus, "I also could wish to hear the man myself." "To-morrow," saith he, "thou shalt hear him." So on the morrow, when Agrippa was come, and Bernice, with great pomp, and they were entered into the audience room, with the chief captains, and the principal men of the city, at the command of Festus, Paul was brought in. And Festus said, "King Agrippa, and all men who are here. present with us, ye behold this man, about whom all the {457} multitude of the Jews made suit to me, both at Jerusalem and here, crying that he ought not to live any longer. But I found that he had committed nothing worthy of death: and as he himself appealed to the emperor I determined to send him. Of whom I have no certain thing to write unto my lord. Wherefore I have brought him forth before you, and specially before thee, King Agrippa, that, after examination, I may have something to write. For it seemeth to me unreasonable, in sending a prisoner, not to signify the charges against him." And Agrippa said to Paul, "Thou art permitted to speak for thyself." Then Paul stretched forth his hand, and made his defense:-- "I think myself happy, King Agrippa, that I am to make my defense before thee this day touching all the things whereof I am accused by the Jews: especially because thou art expert in all customs and questions which are among the Jews: wherefore I beseech thee to hear me patiently. My manner of life then from my youth up, which was from the beginning among mine own nation, and at Jerusalem, know all the Jews; having knowledge of me from the first, if they are willing to testify, how that after the straitest sect of our religion I lived a Pharisee. And now I stand here to be judged for the hope of the promise made of God unto our fathers; unto which promise our twelve tribes, earnestly serving God night and day, hope to attain. And concerning this hope I am accused by the Jews, O king! Why is it judged incredible with you, if {458} God doth raise the dead? I verily thought myself, that I ought to do many things contrary to the name of Jesus of Nazareth. And this I also did in Jerusalem: and I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death, I gave my vote against them. And punishing them oftentimes in all the synagogues, I strove to make them blaspheme; and being exceedingly mad against them, I persecuted them even unto foreign cities. "Whereupon as I journeyed to Damascus with the authority and commission of the chief priests, at midday, O king, I saw on the way a light from heaven, above the brightness of the sun, shining round about me and them that journeyed with me. And when we were all fallen to the earth, I heard a voice saying unto me in the Hebrew language, 'Saul, Saul, why persecutest thou me? it is hard for thee to kick against the goad.' And I said, 'Who art thou, Lord?' And the Lord said, 'I am Jesus whom thou persecutest. But arise, and stand upon thy feet: for to this end have I appeared unto thee, to appoint thee a minister and a witness both of the things wherein thou hast seen me, and of the things wherein I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom I send thee, to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' Wherefore, O King Agrippa, I was not disobedient unto the heavenly vision: but declared both to them of Damascus first, and at Jerusalem, and throughout all the country of Judaea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. {459}{460} [Illustration] THE SHIP OF PAUL WHEN CAUGHT IN THE EUROCLYDON. From an old print in the possession of the Springfield Public Library, and used by kind permission. This picture attempts to show the ship of Paul just as the wind has changed and threatened disaster. The crew is furling the heavy mainsail, and the boat, which was afterward taken aboard with great difficulty, is still being towed behind. Mt. Ida is shown at the left of the picture. It was soon after this that the ship, being unable to make the harbor of Phenice, got under the lea of the small island of Clauda, and the crew was able for a short time to make some preparations for the terrible experience before them. [End illustration] {461} For this cause the Jews seized me in the temple, and tried to kill me. Having therefore obtained the help that is from God, I stand unto this day testifying both to small and great, saying nothing but what the prophets and Moses have said should come; how that the Christ must suffer, and how that he first by the resurrection of the dead should proclaim light both to the people and to the Gentiles." And as he thus made his defense, Festus said with a loud voice, "Paul, thou art mad; thy much learning hath made thee mad." But Paul said, "I am not mad, most excellent Festus; but speak forth words of truth and soberness. For the king knoweth of these things, unto whom also I speak freely: for I am persuaded that none of these things is hidden from him; for this hath not been done in a corner. King Agrippa, believest thou the prophets? I know that thou believest." And Agrippa said unto Paul, "With but little persuasion thou wouldest make me a Christian." And Paul said, "I would to God, that whether with little or with much, not thou only, but also all that hear me this day, might become such as I am, except these bonds." And the king rose up, and the governor, and Bernice, and they that sat with them: and when they had withdrawn, they spoke one to another, saying, "This man doeth nothing worthy of death or of bonds." And Agrippa said unto Festus, "This man might have been set at liberty, if he had not appealed unto Caesar." {462} THE CAPTAIN OF THE NEW FAITH IN THE CAPITAL OF THE CAESARS. I PAUL'S VOYAGE TO ROME. When Paul appealed to Caesar it became necessary to send him to Rome. It happened that a convoy of prisoners under the charge of a captain of the Augustan cohort and a detachment of soldiers was being despatched to the capital, and Paul was sent under the captain's charge. No ship was found sailing directly from _Caesarea_ to _Rome_, so a coaster was taken which went as far as _Myra_, touching at _Sidon_. At Myra was found one of the great imperial grain ships bound for Italy. The winds were contrary and the ship was constantly driven off her course, and at last put into the roadstead of _Fair Havens_ on the south coast of the island of _Crete_. So much time had been consumed that the season was now late and navigation dangerous. A council was held at which Paul, an experienced sailor, advised wintering where they were. But the demand for grain was always urgent in Rome, and the grain ships were always rushed on as fast as possible. The centurion decided to take the chances and proceed, at least as far as _Phoenix_, which was nearer Italy and a better harbor. On a bright day with a fair south wind they weighed anchor and sailed west, going close inshore and barely weathering _Cape Matala_. {463}{464} [Illustration] THE SHIP ON WHICH PAUL SAILED FOR ROME JUST BEFORE THE WRECK. This very interesting picture is taken from an old book, now long out of print, "The Voyage and Shipwreck of St. Paul," by James Smith. Owned by Miss Mary Medlicott, reference librarian of the Springfield Public Library, and used by her kind permission. The picture was carefully drawn to show the exact position of the ship, and is without doubt very accurate. The ship itself was drawn from ancient models. Four anchors are out at the stern, the two huge rudders are raised to escape the smashing of the heavy seas, and the ropes which undergirded the vessel to prevent leaking are shown. The sailors have just raised the small foresail preparatory to beaching the ship. A heavy sea is running and the clouds are dark with rain. The rocky coast is shown near by. [End illustration] {465} Half way across the _Gulf of Mesura_, the wind suddenly shifted to the north, and, sweeping down from the snowy summits of the Cretan mountains which towered seven thousand feet above them, struck the ship with the force of a typhoon. Instantly it grew dark and the sea was a smother of foam. The terrified crew had not time to furl the heavy mainsail, and simply let the ship run with the wind. Very fortunately they had a little better weather under the lee of the small island of _Clauda_, where they were able to pull in the small boat, which was dragging behind half full of water, and get control of the ship. Recovering somewhat from the panic, the crew began to make the best of a perilous situation. It was impossible to make any near-by port, and the great danger was that the northerly gale would blow them upon the deadly _Syrtis_ or quicksands of the African coast. They shortened sail, and got the ship up into the wind so that, drifting broadside, she made progress west instead of south. She was leaking, and they passed strong cables underneath her to hold the timbers together. The next day she was still leaking badly, so they lightened her by throwing out some of the cargo. The next day after that, they cast overboard even the ship's furniture. So they drifted with little or no food, day after day and night after night, seeing neither sun nor star, despair growing upon their haggard faces. But Paul stood up and gave them good cheer, practically assuming command, and assuring them that every soul should be saved. At last, after drifting helplessly for fourteen days, at midnight they heard the sound of breakers on some unknown shore. The {466} sailors sounded and found twenty fathoms, then again and found fifteen. Then, fearing to be cast on a rocky shore, they put out four anchors from the stern and waited for the day. Their situation was still desperate, the rain was falling in sheets, and in the pauses of the storm they could hear the roar of the surf. Some of the sailors now attempted to desert the ship. On the pretense of getting out another anchor by the bow, they let down the small boat into the sea. Paul discovered the move and warned the centurion, saying that they must not leave the ship. The centurion promptly cut the rope which held the boat and it drifted away in the darkness. Toward morning Paul moved about among the men inspiring them with courage. He insisted that all hands should take some food, and with better spirit they further lightened the almost foundering ship by throwing out some of the grain. When day broke they found themselves at the entrance of a bay with a sandy shore. They decided then to beach the ship at once. They cast off the anchors, hoisted the sail, and let her drive to the shore, where the bow stuck fast in the sand, but the stern began to break up. The soldiers wished to kill the prisoners, but the centurion forbade, commanding every man to save himself. Some swam ashore, some came in on pieces of wreckage, and the whole ship's company was saved. They found that they had drifted upon the island of Malta, a little speck in the Mediterranean, missing which they must have perished. Here they stayed three months. Then they sailed on the ship "The Twin Brothers," and, touching at _Syracuse_ and _Rhegium_, they reached _Puteoli_, the harbor of entry for _Rome_. {467}{468} [Illustration] MALTA The island of Malta, on which Paul was shipwrecked, played, in later days, a most important part in the history of the Mediterranean. It was occupied by the famous knights of Malta who, for many years, kept it as a Christian stronghold against the Turks. In 1568 the famous siege began, which lasted for 20 years, conducted by the great sultan Solyman in person. He was finally obliged to retreat, defeated with terrible loss. The island is held at present by England, and has very extensive fortifications. [End illustration] {469} II A WINTER'S STORM ON THE MEDITERRANEAN. _The Shipwreck_. And when it was determined that we should sail for Italy, they delivered Paul and certain other prisoners to a centurion named Julius, of the Augustan company. And embarking in a ship of Adramyttium, which was about to sail to ports on the coast of Asia, we put to sea, Aristarchus, a Macedonian of Thessalonica, being with us. And the next day we touched at Sidon: and Julius treated Paul kindly, and gave him leave to go to his friends and refresh himself. And putting to sea from thence, we sailed under the lee of Cyprus, because the winds were contrary. And when we had sailed across the sea which is off Cilicia and Pamphylia, we came to Myra, a city of Lycia. And there the centurion found a ship of Alexandria sailing for Italy; and he put us therein. And when we had sailed slowly many days, and were come with difficulty over against Cnidus, the wind not further suffering us, we sailed under the lee of Crete, over against Salmone; and with difficulty coasting along it we came to a certain place called Fair Havens; nigh whereunto was the city of Lasea. And when much time was spent, and the voyage was now dangerous, because the winter was near, Paul admonished them, and said unto them, "Sirs, I perceive that the voyage will be with injury and much loss, not only of the lading and the ship, but also of our lives." But the centurion gave more heed to the master and to the owner of {470} the ship, than to those things which were spoken by Paul. And because the haven was not commodious to winter in, the larger part advised to put to sea from thence, if by any means they could reach Phoenix, and winter there; which is a haven of Crete, looking northeast and southeast. And when the south wind blew softly, supposing that they had obtained their purpose, they weighed anchor and sailed along Crete, close inshore. But after no long time there beat down from it a tempestuous wind, which is called Euraquilo: and when the ship was caught, and could not face the wind, we gave way to it, and were driven. And running under the lee of a small island called Clauda, we were able, with difficulty, to secure the boat: and when they had hoisted it up, they used ropes, undergirding the ship; and, fearing lest they should be cast upon the Syrtis, they lowered the gear, and so were driven. And as we labored exceedingly with the storm, the next day they began to throw the freight overboard; and the third day they cast out with their own hands the tackling of the ship. And when neither sun nor stars shone upon us for many days, and no small tempest lay on us, all hope that we should be saved was now taken away. And when they had been long without food, then Paul stood forth in the midst of them, and said, "Sirs, ye should have hearkened unto me, and not have set sail from Crete, and have gotten this injury and loss. And now I exhort you to be of good cheer: for there shall be no loss of life among you, but only of the ship. For there stood by me this night an angel of the God whose I am, whom also I serve, saying, 'Fear not, Paul; thou must stand before Caesar: and lo, God hath granted thee all them that sail with thee.' Wherefore, sirs, be of good cheer: for I believe God, that it shall be even so as it hath been spoken unto me. Howbeit we must be cast upon a certain island." {471}{472} [Illustration] I. THE APPIAN WAY, OVER WHICH PAUL TRAVELED TO ROME. The ruins are those of ancient tombs. In the foreground are stones of the old Roman pavement. Owned by Prof. E. J. Brady, Department of Latin, Smith College, and used by his kind permission. The "Via Appia," the oldest and most celebrated of Roman roads, was constructed as far as Capua A. U. C. 442 by the censor, Appius Claudius. Procopius, writing 800 years later, describes it as broad enough for two chariots to pass. It was paved with stones brought from distant quarries and so fitted together as to seem formed by nature. He says that the road was then in perfect condition. [End illustration] {473} But when the fourteenth night was come, as we were driven to and fro in the Adriatic Sea, about midnight the sailors surmised that they were drawing near to land; and they sounded, and found twenty fathoms: and after a little space, they sounded again, and found fifteen fathoms. And fearing lest we should be cast ashore on rocky ground, they let go four anchors from the stern, and wished for the day. And as the sailors were seeking to flee out of the ship, and had lowered the boat into the sea, pretending that they would lay out anchors from the bow, Paul said to the centurion and to the soldiers, "Except these abide in the ship, ye cannot be saved." Then the soldiers cut away the ropes of the boat, and let her fall off. And while the day was coming on, Paul besought them all to take some food, saying, "This day is the fourteenth day that ye wait and continue fasting, having taken nothing. Wherefore I beseech you to take some food: for this is for your safety: for there shall not a hair perish from the head of any of you." And when he had said this, and had taken bread, he gave thanks to God in the presence of all: and he broke it, and began to eat. Then were they all of good cheer, and themselves also took food. And we were in all in the ship two hundred threescore and sixteen souls. And when they had eaten enough, they lightened the ship, throwing {474} out the wheat into the sea. And when it was day, they knew not the land: but they perceived a certain bay with a beach, and they took counsel whether they could drive the ship upon it. And casting off the anchors, they left them in the sea, at the same time loosing the bands of the rudders; and hoisting up the foresail to the wind, they made for the beach. But lighting upon a place where two seas met, they ran the vessel aground; and the bow struck and remained unmovable, but the stern began to break up by the violence of the waves. And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape. But the centurion, desiring to save Paul, stayed them from their purpose; and commanded that they which could swim should cast themselves overboard, and get first to the land: and the rest, some on planks, and some on other things from the ship. And so it came to pass, that they all escaped safe to the land. III AT MALTA _Paul Sails Again for Rome on the Ship "Twin Brothers._" And when we were escaped, then we knew that the island was called Malta. And the barbarians showed us uncommon kindness: for they kindled a fire, and received us all, because of the present rain, and because of the cold. But when Paul had gathered a bundle of sticks, and laid them on the fire, a viper came out by reason of the heat, and fastened on his hand. {475}{476} [Illustration] II. ALONG THE APPIAN WAY, THE GREAT ROMAN AQUEDUCT. Owned by Prof. E. J. Brady, Department of Latin, Smith College, and used by his kind permission. The Appian Way has been called the "Queen of Roads." It was in Paul's time the crowded approach to the metropolis of the world. Near the city the road passed under the aqueduct, which was continually dripping water, hence called by Juvenal "the moist gate". "Praetors, proconsuls to their provinces Hasting, or on return in robes of state; Lictors and rods, the ensigns of their power, Legions and cohorts, turms of horse and wings; Or embassies from regions far remote, In various habits on the Appian Way." --_Milton's "Paradise Regained"_ [End illustration] {477} And when the barbarians saw the reptile hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he hath escaped from the sea, yet Justice hath not suffered to live." Howbeit he shook off the reptile into the fire, and took no harm. But they expected that he would have swollen, or fallen down dead suddenly: but when they were long in expectation, and beheld nothing amiss come to him, they changed their minds, and said that he was a god. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius; who received us, and entertained us three days courteously. And it was so, that the father of Publius lay sick of fever and dysentery: unto whom Paul entered in, and prayed, and laying his hands on him healed him. And when this was done, the rest also which had diseases in the island came, and were cured: who also honored us with many honors; and when we sailed, they put on board such things as we needed. And after three months we set sail in a ship of Alexandria, which had wintered in the island, whose sign was "The Twin Brothers." And touching at Syracuse, we tarried there three days. And from thence we made a circuit, and arrived at Rhegium: and after one day a south wind sprang up, and on the second day we came to Puteoli: where we found brethren, and were intreated to tarry with them seven days: and so we came to Rome. And from thence the brethren, when they heard of us, came to meet us as far as The Market of Appius, and The Three Taverns: whom when Paul saw, he thanked God, and took courage. {478} IV PAUL AT THE CITY ON THE TIBER. _He Preaches the Gospel in the Capital of the World_. And when we entered into Rome, Paul was permitted to abide by himself with the soldier that guarded him. And it came to pass, that after three days he called together those that were the chief of the Jews: and when they were come together, he said unto them, "I, brethren, though I had done nothing against the people, or the customs of our fathers, yet was delivered prisoner from Jerusalem into the hands of the Romans: who, when they had examined me, desired to set me at liberty, because there was no cause of death in me. But when the Jews spoke against it, I was constrained to appeal unto Caesar; not that I had anything to accuse my nation of. For this cause therefore did I intreat you to see and to speak with me: for because of the hope of Israel I am bound with this chain." And they said unto him, "We neither received letters from Judaea concerning thee, nor did any of the brethren come hither and report or speak any harm of thee. But we desire to hear of thee what thou thinkest: for as concerning this sect, it is known to us that everywhere it is spoken against." {479}{480} [Illustration] STATUE OF PAUL ON THE ISLAND OF MALTA. [End illustration] {481} And when they had appointed him a day, they came to him into his lodging in great number; to whom he expounded the matter, testifying the kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning till evening. And some believed the things which were spoken, and some disbelieved. And when they agreed not among themselves, they departed, after Paul had spoken one word, "Well spoke the Holy Spirit by Isaiah the prophet unto your fathers, saying,-- 'Go thou unto this people, and say, By hearing ye shall hear, and shall in no wise understand; And seeing ye shall see, and shall in no wise perceive: For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And shall turn again, And I should heal them.' Be it known therefore unto you, that this salvation of God is sent unto the Gentiles: they will also hear." And he abode two whole years in his own hired dwelling, and received all that went in unto him, preaching the kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, none forbidding him. {482} This is the close of the story of Paul as it is given in the Acts, but half his service for the world, and half the adventures which attended that service are not told here. We have a glimpse of what the complete story must have been, in these words of his which might be inscribed to his honor in the world's temple of fame:-- "Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once I was stoned, thrice I suffered shipwreck, a night and a day have I been in the deep: in journeyings often, in perils of rivers, in perils of robbers, in perils from my countrymen, in perils from the Gentiles, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethern; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. To this should be added the great hero's farewell. In prison, aged, infirm, about to die, he wrote these words, yet they are filled with the same dauntless spirit of courage and faith which always animated Paul, the Apostle. "For I am already being offered, and the time of my departure is come. I have fought the good fight, I have finished the course, I have kept the faith: henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous judge, shall give to me at that day; and not only to me, but also to all them that have loved his appearing." {483} Notes {484} {485} NOTES The wise men were perhaps Jews, though it is generally thought that they belonged to some other people, who looked and longed for a great king who should free them from the Romans. Many Jews lived in the East, and had become wise in the arts of astrology. They studied the stars and thought that in them could be read the signs of things about to happen on the earth. Indeed, it is not many centuries since, all over Europe, men thought that a comet foreboded much evil of some sort. So to those pious men God sent at last the sign for which they had so long waited. The Bible tells nothing about the men themselves, but the church was so fond of thinking of them and the honor they paid to the little baby who should be the Master, that many stories were told of them. Their number was sometimes given as twelve, but more often as three, until now perhaps some people almost think that the Bible story says three; but it does not. The popular stories made them also kings and gave them names, and told how they represented three great races of the world, European, Asiatic, and African. But in the Bible they are only wise men with costly gifts, and they go out into history all unknown. _John_ tried to get the people to see how they ought to repent and lead good lives, that God might send the long-expected Messiah. A saying of the rabbis was, "If Israel should keep the law for one day, the Messiah would come." The custom of baptism was in use before he took it up. It signified the desire that God should make the life pure and wash away the sins of the past. _The family of the Herods_ were the descendants of a courtier of Idumea, in the northern part of Arabia. Herod the Great married a princess of the heroic family of the Maccabees, so that most of the Herods of the New Testament are partly Jewish in blood. The {486} family of Herod were very able, but very cruel and selfish, and the people heartily hated them. It is said that Herod the Great gave orders that when he died a large number of the chief men should be killed at Jericho that the people might mourn at his death. Perhaps the poor king was half insane when he ordered this. Anyway, it was not done. The following is a table of the Herodian family, but only giving those mentioned in the New Testament:-- | AGRIPPA II. | Acts 25,26 | | AGRIPPA I. --| BERNICE | Acts 12 | Acts 25:13; 26:30 | | | ARISTOBULUS --| | DRUSILLA | | | Acts 24:24 | | | | HERODIAS | | Matt. 14:3 | | Mark 6:17 | | Luke 3:39 | | | | HEROD (PHILIP) | SALOME | Matt. 14:3 --| Matt. 14:6 | Mark 6:17 | Mark 6:22 | Luke 3:19 Herod the Great | Matt. 2:1-22 --| Luke 1:5 | | ANTIPAS | Matt. 14:1-6 | Mark 6:14 | Luke 3:1, 19; 9:7; 13:31; 23:7, 15 | Acts 13: 1 | | | ARCHELAUS | Matt. 2:22 | | | PHILIP | Luke 3:1 {487} While dried _fish_ were brought from abroad, the great source of supply in Palestine was the Lake of Galilee. Its waters abounded in fish. Two methods were used by fishermen: the small hand-net and the great drag-net. The best time for fishing was after sunset or before sunrise, but sometimes men worked all night. In the daytime fishermen took the fish to market, mended their nets, and rested. The fish were eaten fresh by the people in the many villages about the lake, or, dried in the sun and salted, were carried far and wide, and used as a relish with bread. The custom of a body of _disciples_ was not new to Jesus. John had disciples, and so did the rabbis, who were considered great teachers. It was a sort of primitive university by which a teacher attracted to his personal following a group of loyal, loving pupils who would carry his teaching to others. Socrates and Plato in Greece, Buddha in India, and many another man in other countries, had done the same thing. The difference between Jesus' disciples and other like groups was not in the custom of discipleship but in the kind of a teacher they had; for never was there a teacher like Jesus. _Almsgiving and prayers_ were two of the most important acts of worship in the Jewish religion. Their books praise giving alms to the poor very highly. It was, indeed, one of the great ways open to them to show an unselfish and brotherly spirit, and in the ancient world, most unfortunate people--the lame, the blind, those unable to work--were supported only by charity, and were expected to beg in the streets for their living. _Decapolis_ (ten cities). A region lying east of the Jordan, except the city of Scythopolis (the old Bethshean). Its population was much mixed, and many Gentiles lived in it, so that the stricter Jews looked down upon the inhabitants, but Jesus did not hesitate to go among the towns and teach the people. _Ruler of the Synagogue_. An officer who was responsible for the proper conduct of the service and the order of the congregation. He did not conduct the service himself, but decided who should take part in it. The position was one of honor, but did not require particular learning like that of the scribes. {488} _Pharisees and Sadducees_. Two of the religious divisions of the Jews. The Pharisees were earnest students of the law, and tried hard to do right. But they were proud, and thought their way of seeing God was the only true way. The Sadducees were not so religious. They were richer, cared less about the law, and did not try so hard to keep it as did the Pharisees. But they also were proud and haughty, and between the Pharisees and the Sadducees, the common people found few friends, and many more were willing to tell them how bad they were than to show them the way to become good. That was one reason why, when Jesus came with kindness, "the common people heard him gladly." _Threshing floor_. A flat piece of ground, trodden hard, where the oxen threshed out the grain by being driven back and forth over it. The "fan" was a sort of shovel with which the grain was tossed in the air for winnowing. _Weddings_ in the East were times of elaborate ceremonials. The weddings were in the night, and the friends of the groom went with him, bearing torches, to the house of the bride, then, with the bride and her friends, all returned to the house of the groom. Here a feast of several days was held, with singing of songs and much merriment. _Samaria_ had been partly settled by foreigners, more than seven hundred years before, but the Jews of Jesus' time still looked down upon the Samaritans, as not being pure Jews. They would not let them worship in the temple, and despised them greatly. To be obliged to say that a Samaritan had done a good deed was not pleasant for a Jew. _Raca_. "Fool." _Jot_, jod. The smallest Hebrew letter. _Tittle_. The little points on the letters like the projections from the top of our d. _Publican_. A tax-gatherer for the Roman government. No patriotic Jew would take the office, and so the publicans were much despised; and indeed they were mostly not the best sort of men. {489} _Leprosy_. A loathsome and lingering disease, for which no remedy was known. _Sea of Galilee, Luke of Gennesaret, Sea of Tiberias_. Different names for the beautiful lake east of Galilee. It is pear shaped, about thirteen miles long and a little less than seven wide. _Kingdom of God_. Used by the Jews for the great kingdom which they expected the Prince who should come, the Messiah, to set up; used by Jesus to mean the rule of God in the hearts of men, which he came to establish. _Pennyworth_. About the equivalent of the wages for a day's work. _Bethesda_. A pool in Jerusalem, fed by an intermittent spring, so that sometimes the water suddenly rose in it. This made the people think that it was powerful to heal diseases. _Sabbath_ was very strictly kept by the Jews. They were very careful about doing any work. No fire was lighted, no meals cooked, no medicine prepared. They had made the needs of man subordinate to the Sabbath law, rather than the law subordinate to the needs of man. _Show-bread_. Loaves kept in the temple and renewed every week. The point of Jesus is that the sacredness of the bread yielded to the needs of David and his men. _Dipped a sop_. It is customary in the East for the host to honor a guest by dipping a piece of bread in the dish of meat or the cup of drink and giving it with his own hand. _Greek woman, Syro-Phoenician_. A Syrian, resident in Phoenicia, who perhaps spoke Greek. _Caesarea Philippi_. A town in the far north of Palestine, at the head of the River Jordan. {490} _Fuller_. One whose business was to bleach cotton or linen cloth. _Tormentors_. Those whose duty it was to obtain confessions, or to punish, by scourging and other tortures. _Hospitality_ is a much-prized virtue in the East. There were not so many accommodations for travelers as there are among us. On the caravan routes there were khans, or inns, and places where one could buy food, but off the frequented routes of travel, among the villages, the traveler had to depend on the kindness of the people for food and shelter. So when the seventy went out, they must depend on the hospitality of their hosts. Jesus advises them not to go about to many houses in the same village, for that would waste much time in the necessary ceremonies of politeness. _Purifying_. The Old Testament has many laws of ceremonial purification, but the tradition of Judaism had greatly expanded them. There were long directions about the washing of dishes of all sorts, and of the hands--not for the sake of getting them clean merely, but of doing it in a certain way. For example, the hands must be held up so that the water should run from the fingers as far down as the wrists. Jesus taught that the good life came, not from such things as these but from a pure heart. _Dogs_ abound in all Eastern towns. They lie in large numbers about the streets. Each gang has its own quarters, and woe to the dog which intrudes on the ground of another gang! These street dogs are much despised, and indeed they are wretched curs; but they are necessary to the health of a city where they are the only scavengers. They were sometimes even allowed in the courts of the houses, where they ate the leavings from the table. _Tombs_ were often cut in the face of the rock, after it had been cut back to a perpendicular surface. The tombs were of all sizes, from mere places in which the body was put, to large rooms with rock-cut shelves on the sides. Many tombs of various grades of elaborateness are found in the rocks about Jerusalem. {491} _The Temple_ of the New Testament period is called Herod's temple because it was greatly enlarged and beautified by Herod the Great. He began the work about 20 B.C., and most of it was done before the days of Jesus, but Herod's successors continued to build and beautify for long years after. The temple was now much larger than it was in the Old Testament days, though it still stood in the same place. It was in the eastern part of the city, and looked straight over the city wall and the Valley of Jehoshaphat to the Mount of Olives on the east. South of it was a slope that led down to the Valley of Hinnom, and north was the castle of the city, occupied by the governor and the Roman soldiers. The spot where it stood is still an open walled space, and in the center of it is the so-called mosque of Omar, while to the north a garrison of Turkish soldiers still occupies part of the site of the old castle. _The Passover_ was the great family feast of the Jews. Many customs had grown up about it as the ages had gone on. Those who could were glad to celebrate the feast in Jerusalem, but of course only a few could do that. The great event of the feast, which lasted seven days, was the supper, when each family procured a lamb and ate it with certain vegetables and with wine. It was a glad feast, and yet a solemn one. In its course one of the children would ask why it was celebrated, and then the father would tell the old, old story of how their fathers, long ago, went out of Egypt in haste one night, and how this feast was in memory of that great deliverance. Then he would tell how the nation still had faith that their God could deliver from all trouble. At the end they sang Psalms 115-118, Psalms 113, 114 having been sung at an earlier part of the meal. These were called Hallel, which means praise, and if you will read the psalms you will see why. Jesus and his disciples made a sort of family, eating the feast thus together. _Pilate_ was a Roman who was governor of Judea for ten years, from A.D. 26 to 36. The Herodian government of Judea, under which Jesus was born, had been changed for a direct Roman rule in 6 A.D., but the change had worked little good to the people. Pilate was not, as Roman governors went, a bad man. He desired {492} justice and had many good intentions, but he was weak, vacillating, and liable to be violent. He had made himself much hated by the people, and feared they would complain of him to the emperor. So it happened that when he had the great opportunity of his life, and himself much desired to save Jesus from an unjust death, he dared not do what he knew was right because his past crimes had made him fear the Jews. He was at last sent to Rome in disgrace by his superiors in office, but what became of him afterwards is not known. A legend in the early church says that he committed suicide, but there is no good evidence that this is so. _Caiaphas_, the high priest from 18-36 A.D., was son-in-law of Annas, the former high priest. He seems, from John 2:45-50, to be the one who first suggested the plan to put Jesus to death. He did it because he was afraid, if the people thought Jesus was the Messiah, they would follow him in a revolt against the Romans, which would only bring trouble and massacre to the people. How he misunderstood the purpose of the peaceful Jesus! _Annas_ was high priest A.D. 6 to 18. He was then deposed by the Roman legate, but, through his own influence and that of his family, long held great power in the nation. The family had booths for the sale of offerings in the temple, and gained great wealth thereby. When Jesus cleansed the temple, he was interfering with their unjust trade, and that may have had a good deal to do with their enmity toward him. Annas and his family were hated by the people, who thought them hypocrites, making gain out of the service of God. _The trial of Jesus_ divides into the following parts: (1) An appearance before Annas, which was an informal, preliminary inquiry, seemingly to try to get evidence to present at the formal trial. The inquiry was fruitless. (2) The trial before the Sanhedrin, with Caiaphas as the leader. This was the formal Jewish trial. (3) The first appearance before Pilate, to whom the Sanhedrin sent him on the ground of treason to Rome in claiming to be king of the Jews. (4) The appearance before Herod, tetrarch of Galilee, to whom Pilate had sent him, learning that Jesus was a Galilean. Herod accepted the compliment Pilate paid him, but {493} refused to judge in a matter which belonged to a Roman officer, and sent him back to Pilate. (5) The final trial before Pilate, when, finding that he could in no way escape the responsibility, Pilate reluctantly condemned Jesus to crucifixion; so, as he himself admitted, sending an innocent man to death. The Jewish court condemned Jesus for blasphemy; the Roman, ostensibly, for treason. _Crucifixion_. This cruel custom came to the west from the Phoenicians, and was used by Greeks and Romans. Under the Roman emperors it became common. First it was only used for slaves and persons much despised. Later it was used more widely, but it was always considered a mark of deep disgrace. _Emmaus_. The locality is unknown; possibly at Kolonieh, on the road from Jerusalem to Joppa. PART II. _Pentecost_. The great feast fifty days after the Passover. It was the Old Testament feast of the first fruits, when the first of the wheat harvest was presented in thanksgiving to God. The Jews of Christ's time regarded it as the memorial of the giving of the law at Sinai, but the Old Testament does not authorize that. Much was made of the feast at the temple, and crowds came to Jerusalem for its celebration. _"Had all things in common."_ This was not communism, in which all property was put into a common stock. Each believer regarded his property as sacred to the uses of his brethren, did they need it; but the story of Ananias and Sapphira shows that it was still in his possession to do what he chose with it. _Sorcery_. The age of the early church was full of belief in the reality of possession by evil spirits. Sorcery was the casting out of such evil spirits by means of magic. This belief continued for hundreds of years after, both among Christians and others. The belief in magical means of protection against witches, among our own ancestors, was of the same sort. {494} _Ethiopia_. The region of the Upper Nile, the territory of the modern Nubia and Abyssinia. Candace seems to have been a title of the dowager queens of Ethiopia, as Caesar was of the emperors of Rome. _Eating with Gentiles_. In order to avoid ceremonial defilement, it was the custom of the Jews never to eat with Gentiles. The early Christians kept their Jewish customs in this respect as in others. Before the close of the first Christian century, however, the custom had been dropped by Christians, along with most other parts of the Jewish ceremonial. By that time the church itself was mostly Gentile. _"We" portions_. There are certain passages in the Book of Acts where the word "we" is used. It is believed that Luke himself, the author of the book, was present when this pronoun is used. _The Roman Provincial Government and Army_. The whole New Testament history takes place within the Roman Empire. There was a petty king in Judea, subject to Rome, but the real governor was the proconsul or procurator. These officials were in charge of the various districts of the Empire and Paul frequently came in contact with them. Paul also came in contact very frequently with the Roman army, and some of his strongest illustrations are drawn from that organization. Three legions were garrisoned in Palestine--the 5th, the 10th, and the 15th. These legions corresponded to our brigade, mustering about 6,000 infantry and a detachment of cavalry. The legion was divided into ten companies of 600 men called cohorts. These also had names, and reference is made to the Italian and the Augustan cohorts. The captain of a cohort was called a centurion. It is probable that the troops under whose escort Paul went to Rome were a part of the Praetorian Guard, the emperor's special soldiers stationed at Rome and rarely sent to the provinces. {495} _Prison_. The Roman prison had usually three parts: the outer part, where the prisoners had light and air; the inner part, shut off by iron gates and bars, more secure than the outer part; and a dungeon, probably a place of execution. The sufferings and barbarities of all ancient prisons were such as would not be allowed to-day. _Cyprus_. The greatest island of the Eastern Mediterranean. The seat of government was Paphos, though Salamis, the seaport, was the largest and most important town. Many Jews were in the island. Copper, which word comes from Cyprus, was mined there from early time, and in all ancient history the island was an important place. _Galatia_ was the name both of an ancient kingdom, and, in the time of Paul, of a Roman province. There is a difference of opinion as to which is its meaning in the New Testament. If it is used for the old kingdom only, the cities of Galatia are in the north central part of Asia Minor; Ancyra and Tavium are cities not mentioned in the New Testament. If it is used for the new Roman province, as seems probable to many, the cities are in the southern part of Asia Minor, Derbe, Lystra, Iconium, and Antioch, towns often mentioned in Acts. _Troas_. An important shipping port, the nearest to Europe of the important Asiatic towns. The Troy of Homer was in this region. _Macedonia_, the ancient kingdom of Alexander the Great, was at this time under the Romans. At Philippi great battles in the Roman empire had been fought, and later a group of Romans settled, making the place a colony, with certain important privileges for its citizens. Thessalonica was an important seaport, the outlet for the products of a large section of country. It had a large Jewish population. The modern town, under the name Salonica, is still a port of some importance. Berea, about fifty miles southwest of Thessalonica, was the center of a large, fertile district, and had an important local trade. {496} _Asia_ is used in Acts to mean only the Roman province of Asia, which was in the western part of Asia Minor. Its capital and largest city was Ephesus. In this city was a temple, so great and beautiful that it was one of the wonders of the ancient world. The image in the temple, however, was not splendid or beautiful. It was a rude, ugly wooden figure, but so highly regarded that the people believed it had actually fallen down from heaven, as the town clerk said in his speech to the people in the theater. The great city is gone now, but ruins of the temple and the large theater are still to be seen. _Aegean Sea_. Paul sailed back and forth over this sea several times, so that its coasts in many parts must have become very familiar to him. There is more story connected with its waters than with those of any other sea in the world. Across it the Greeks sailed, in the stories of Homer, to the siege of Troy. The Phoenicians traded in its coasts and islands when Greek civilization was beginning to grow. The famous stories of Greek poetry were all laid on or near its shores. Every famous man of Greece had sailed its waters. Later came the Roman navies, carrying the armies which conquered the world; and now, in the New Testament period, came little groups of men, hiring their passage as best they could in the ships that were continually passing to and fro. The busy merchants and soldiers never stopped to look at them, and if they had, would have cared nothing for them, but these obscure travelers were bearing with them the future religion of Europe and America and the ends of the earth. It is not always the greatest thing that attracts the most attention. _Tentmaking_. The Jews taught all their children some trade. No matter how much they desired them to become learned in the law, they saw to it first that they could earn their bread by the skill of their hands. Paul was a tentmaker, and very glad he, the learned rabbi, must have been, more than once, that he could earn his own living by manual work, and be free to use his learning as God gave him opportunity. _Paul's routes of travel_ were usually along the established lines of commerce. In his last journey to Jerusalem he followed the {497} coasting route from Macedonia to Rhodes, then a route to Phoenicia common for many hundreds of years. Other routes on the Aegean were from Ephesus to Athens; from Troas to Italy, from Ephesus to Italy; from Thessalonica to Athens, and thence to Italy; from Athens to Troas and the Euxine (Black Sea). _Ancient ships_. The ship on which Paul sailed, and which was wrecked on the island of Malta, carried 276 persons besides her cargo of grain. She was perhaps 180 feet long and 1,000 tons burden, not large compared with the modern steamship, but still of good size even by our standards. She was about equal perhaps in general dimensions and tonnage to the merchantmen which made the voyage to India in the "fifties." She had no oars like the ancient ships of war, but depended upon one mast and a huge sail. Possibly more than one sail was raised in light wind, on the mast, and perhaps another small sail, something like the modern jib, was raised at the bow. She was steered by two paddle-like rudders which were thrust through openings in the stern. The single heavy mast and huge sail brought a great strain on the ship's timbers, which were not so well put together as now, and great danger arose from leaking in a heavy blow. The cables which were passed around the vessel were intended to draw the planks together and lessen the leak. _Felix_. A Roman of perhaps somewhat humble origin, governor of Judea. His wife Drusilla was of Herod's family (see the Table of the Family of Herod). He was not a man of any great ability or character, and his violence against the Jews aroused yet further troubles, until the whole nation was in commotion. Nothing is known of his history after his governorship. _Festus_. A Roman, perhaps of better character and more ability than Felix. He died after being governor for some years. _Agrippa II_. (See Table of the Family of Herod.) He was tetrarch of the regions in the north of Palestine, with his capital at Caesarea Philippi. He was interested, as Paul suggests, in {498} Jewish matters, finished building the temple, and tried in vain to keep peace between the Jews and Romans. He died about 100 A.D., the last important member of the family of Herod. _"I appeal to Caesar."_ This was one of the most important privileges of a Roman citizen. It took the case at once out of the jurisdiction of the local authorities and transferred it to Rome. Unless the appeal was made by a bandit or pirate it could not be denied. _Crete_. A fertile, densely populated island, famous in Greek legend and story, and, as is now known, one of the great sources of ancient Greek civilizations. It is very mountainous, and the cold wind from its mountains often made sudden changes in the conditions of sailing, as it did with the ship in which Paul sailed. _Malta_. The traditional place where Paul was shipwrecked is on the east coast of the island, northwest of the present city of Valetta, and is known as St. Paul's Bay. Very possibly the tradition is correct. _Jews in Rome_. Rome was a great center of all the peoples of the empire, and it is not surprising that Jews, who had already wandered all over the East, had arrived here also. One emperor, Claudius, had banished them from the city, but they had later been allowed to return. When Paul was in Rome there must have been many Jews there, though there is no means of knowing how many. {499} MEMORY VERSES {500} {501} MEMORY VERSES _One for Each Week of the Year_. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.--_Isaiah 53:5_. All we, like sheep, have gone astray; we have turned everyone to his own way; and the Lord hath laid on him the iniquity of us all.--_Isaiah 53:6_. For unto us a child is born, unto us a son is given, and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, the Mighty God, the Everlasting Father, the Prince of Peace.--_Isaiah 9:6_ But thou, Beth-lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel; whose goings forth have been from of old, from everlasting. --_Micah 5:2_. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.--_John 3:16_. {502} Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. --_1 John 3:1_. Whosoever is born of God doth not commit sin.--_I John 3:9_. Blessed are they which do hunger and thirst after righteousness: for they shall be filled.--_Matthew 5:6_. But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you.--_Matthew 6:33_. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.--_Matthew 9:9_. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. --_Matthew 12:29,30_. It is enough for the disciple that he be as his master, and the servant as his lord.--_Matthew 10:25_. For where your treasure is, there will your heart be also. --_Luke 12:34_. And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.--_John 6:35_. {503} Then spoke Jesus again unto them, saying, I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life.--_John 8:12_. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free.--_John 8:31,32_. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.--_John 10:9_. I am come a light into the world, that whosoever believeth on me should not abide in darkness.--_John 12:46_. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. --_John 13:34_. Jesus saith unto him, I am the way, and the truth, and the life: no man cometh unto the Father, but by me.--_John 14:6_. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.--_John 14:27_. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you.--_John 15:7_. Ye are my friends, if ye do whatsoever I command you.--_John 15:14_. {504} For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. --_Matthew 12:50_. Heaven and earth shall pass away: but my words shall not pass away.--_Mark 13:31_. And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes.--_Mark 1:22_. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.--_Matthew 8:20_. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.--_Matthew 5:16_. Fear ye not therefore, ye are of more value than many sparrows.--_Matthew 10:31_. Take ye heed, watch and pray: for ye know not when the time is.--_Mark 13:33_. Blessed are those servants whom the lord, when he cometh, shall find watching: verily, I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them.--_Luke 12:37_. My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they {505} shall never perish, neither shall any man pluck them out of my hand.--_John 10:27,28_. For I have given you an example, that ye should do as I have done to you.--_John 13:15_. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation: but be of good cheer; I have overcome the world.--_John 16:33_. Be kindly affectioned one to another with brotherly love; in honor preferring one another; not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer. --_Romans 12:10,11,12_. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord; and whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's.--_Romans 14:7,8_. But by the grace of God I am what I am.--_I Corinthians 15:10_. While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. --_II Corinthians 4:18_. For the love of Christ constraineth us.--_II Corinthians 5:14_. {506} And let us not be weary in well doing: for in due season we shall reap, if we faint not.--_Galatians 6:9_. Set your affection on things above, not on things on the earth.--_Colossians 3:2_. Walk in wisdom toward them that are without, redeeming the time.--_Colossians 4:5_. For we know that, if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens.--_II Corinthians 5:1_. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption. It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body.--_I Corinthians 15:42,43,44_. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. --_I Corinthians 15:54_. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin; and the strength of sin is the law.--_I Corinthians 15:55,56_. {507} And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea. And I, John, saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.--_Revelation 21:1-3_. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.--_Revelation 21:4_. And I saw no temple therein: for the Lord God Almighty and the Lamb are the temple of it. And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it, and the Lamb is the light thereof. And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honour into it.--_Revelation 21:22-24_. And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb. In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations. --_Revelation 22:1,2_. {508} And there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him: and they shall see his face: and his name shall be in their foreheads. And there shall be no night there; and they need no candle, neither light of the sun; for the Lord God giveth them light: and they shall reign for ever and ever.--_Revelation 22:3-5_. And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely. --_Revelation 22:17_. [End of "VOLUME FOUR: LIFE OF JESUS"] ------------------------------------------------ [Start of "VOLUME FIVE: SONGS OF THE AGES"] {1} THE BIBLE STORY {2} {3} {4} [Illustration] "Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?" Then Paul said, "Ye men of Athens, I perceive in all things ye are very religious." Then Paul said, . . . "Whom ye ignorantly worship, him I declare unto you." "God that made the world and all things therin, seeing he is Lord of heaven and earth, dwelleth not in temples made with hands." [End illustration] {5} THE BIBLE STORY VOLUME FIVE SONGS OF THE AGES ARRANGED AND EDITED BY REV. NEWTON MARSHALL HALL, D.D. MINISTER OF THE NORTH CHURCH, SPRINGFIELD, MASSACHUSETTS AND REV. IRVING FRANCIS WOOD, PH.D. PROFESSOR OF BIBLICAL LITERATURE AND COMPARATIVE RELIGION AT SMITH COLLEGE _Authors of "The Early Days of Israel" "Advanced Bible Studies" Etc._ THE KING-RICHARDSON COMPANY SPRINGFIELD, MASSACHUSETTS CHICAGO CLEVELAND {6} COPYRIGHT, 1906, COPYRIGHT, 1917, BY THE KING-RICHARDSON COMPANY, SPRINGFIELD, MASS. {7} PREFACE In this volume are gathered up selections of the most inspiring literature which the Bible contains. The Psalms are given nearly entire, but with fresh titles and a new typographical arrangement. The book of Job is presented in a way to interest the modern reader. The material found in the "Prophets," usually entirely unintelligible to young readers, is given in a form which should prove interesting and inspiring. In addition to the sublime poetry of the Old Testament inspiring passages from the New Testament not elsewhere used are given here. These are not in poetic form, but the sublimity of thought and lofty style of utterance entitle them to a place beside the splendid poetry of the Old Testament. The contents of this volume ought to become perfectly familiar to older children by frequent reading and study. We hope that it may be found extremely useful also for devotional reading; for family and public devotions and for private reading. Here, in one volume, are those portions of the Holy Scriptures which, in a peculiar sense, grew out of a deep spiritual feeling. To these portions particularly, the best minds of the ages have turned for spiritual uplift, for inspiration and consolation. The editors can hope for no higher reward than that this book should contribute to the growth of personal spiritual life. {8} {9} CONTENTS. THE POETRY OF THE BIBLE. 11 SELECTIONS FROM THE PSALMS. 15 SELECTIONS FROM JOB. 177 SELECTIONS FROM THE SONG OF SONGS. 233 SELECTIONS FROM ECCLESIASTES. 241 SELECTIONS FROM THE PROVERBS. 247 SELECTIONS FROM THE PROPHETS. 259 1 Isaiah. 264 2 Jeremiah. 297 3 Ezekiel. 344 4 Amos. 354 5 Hosea. 363 6 Micah. 367 7 Obadiah. 370 8 Joel. 374 9 Zephaniah. 380 10 Nahum. 385 11 Habakkuk. 392 12 Haggai. 397 13 Zechariah. 401 14 Malachi. 408 {10} SELECTIONS FROM THE NEW TESTAMENT. 411 1 The Christian Life and Service. 413 2 The Greatest Thing in the World 425 3 Following in the Footsteps of Jesus (from the book of James) 426 4 The Gospel of Love and Sonship. 435 5 The Christian Athlete. 438 6 The Christian Temple. 440 7 The Christian Warrior. 447 8 The Hope of Immortality. 449 9 Selections from the Apocalypse. 456 HYMNS OF THE AGES 479 NOTES 495 {11} THE POETRY OF THE BIBLE The first poetry was made to be sung. It almost made itself. It had two qualities--the expression of strong feeling of some kind, and some sort of rhythm that could be put into song. Ever since the days when all men were savages, and told simple stories and sang rude songs as they gathered about the campfires, those two things have marked the difference between poetry and prose. Poetry must have feeling and rhythm. In most languages the rhythm is one of sound. The words flow along so easily that they run themselves into a sort of tune. That is what is called measure. Measure cannot be easily translated from one language to another. Even if it could, it would not always be so beautiful as it is in the language in which it is first written. So it comes about that we do not often try to get the rhythm of the words in the poetry of the Bible. Indeed, scholars have puzzled themselves greatly over just what sort of rhythm the words of Hebrew poetry have. The Hebrews who wrote the poetry did not think it worth while to say anything about that, and later men forgot that there was any rhythm at all; so now it has to be all discovered over again. But Hebrew poetry has also another kind of rhythm beside that of words--a kind which English poetry does not have. It is the rhythm of thought. In Hebrew poetry a thought is expressed in the first line, {12} then either repeated with some slight change, its opposite expressed, or something added to it, in the second. The following are illustrations:-- The thought repeated:-- The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? The opposite expressed:-- A wise son maketh a glad father, But a foolish son is the heaviness of his mother. Additions made to the thought:-- All the paths of the Lord are lovingkindness and truth Unto such as keep his covenant and his testimonies. This rhythm of thought is called parallelism; and parallelism is the one thing that makes Hebrew poetry differ from prose. In most Eastern languages the line between poetry and prose is not so sharply drawn as in our Western languages. When a man made a speech, it often fell quite naturally into poetry. So a good deal of the talk of Jesus, even, seems to have been in the form of Hebrew poetry; as when he said:-- {13} Be not anxious for your life, what ye shall eat or what ye shall drink, Nor yet for your body, what ye shall put on. Is not the life more than the food And the body than the raiment? In the same way the New Testament writers also, being mostly Hebrews in thought, although they wrote in Greek, often fell into poetry, when some strong feeling moved them. The study of the form of the poetry of the Bible is very fascinating, the form is so rich in variety and often so remarkably well fitted to express the thought of the poetry. Yet after all the richest part of the Biblical poetry is the strong feeling that it shows. For example, in that little song of the shepherd, the twenty-third Psalm, the form is very beautiful with its rhythm of thought, but much more beautiful is the strong feeling of perfect trust in the loving care of the Good Shepherd. {14} {15} SELECTIONS FROM THE PSALMS {16} {17} THE BOOK OF PSALMS The Book of Psalms is the Hebrew hymn book. The Psalms were gathered to sing at the services in the temple at Jerusalem. Here there was no sermon, as there is in our churches, and as there often was in the synagogues which were scattered all over the land, but there was a large choir which sung these Psalms of praise, while the people stood below and listened. Some of the Psalms were written for this choir. Others, written for other purposes, were put into this hymn book, sometimes with more or less change from their first form, as is the case with many hymns in our own hymn books. Praise to God is the most common thought of these poems, but many other thoughts are found in them--sorrow for sin and trust in God's goodness and hope for the future and thanksgiving for God's care in the past. Hardly a thought about God's relation to man but finds its expression in these songs. They were the work of many men through many years. They express the joy and the sorrow of many minds in many different situations. That is why they still fit so many different lives in all parts of the world. They are very simple and very beautiful, and they have always been, and doubtless always will be, dear to the hearts of all those who try to find God. Mr. Gilmour, the missionary to the Mongols, once wrote: "When I find I cannot make headway in {18} devotion, I open in the Psalms, and push out in my canoe, and let myself be carried along in the stream of devotion which flows through the whole book. The current always sets toward God, and in most places is strong and deep." So many men have found that the broad river of the Psalms bore them toward God. {19} SELECTIONS FROM THE PSALMS THE RIGHTEOUS MAN Blessed is the man that walketh not in the counsel of the wicked, Nor standeth in the way of sinners, Nor sitteth in the seat of the scornful. But his delight is in the law of the Lord; And in his law doth he meditate day and night. And he shall be like a tree planted by the streams of water, That bringeth forth its fruit in its season, Whose leaf also doth not wither; And whatsoever he doeth shall prosper. The wicked are not so; But are like the chaff which the wind driveth away. Therefore the wicked shall not stand in the judgment, Nor sinners in the congregation of the righteous. For the Lord knoweth the way of the righteous: But the way of the wicked shall perish. --_Psalm 1_. {20} A MORNING PRAYER Lord, how are mine adversaries increased! Many are they that rise up against me. Many there be which say of my soul, There is no help for him in God. But thou, O Lord, art a shield about me; My glory, and the lifter up of mine head. I cry unto the Lord with my voice, And he answereth me out of his holy hill. I laid me down and slept; I awaked; for the Lord sustaineth me. --_Psalm 3:1-5_. {21} AN EVENING PRAYER Answer me when I call, O God of my righteousness; Thou hast set me at large when I was in distress: Have mercy upon me, and hear my prayer. O ye sons of men, how long shall my glory be turned into dishonour? How long will ye love vanity, and seek after falsehood? But know that the Lord hath set apart him that is godly for himself: The Lord will hear when I call unto him. Stand in awe, and sin not: Commune with your own heart upon your bed, and be still. Offer the sacrifices of righteousness, And put your trust in the Lord. Many there be that say, Who will shew us any good? Lord, lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, More than they have when their corn and their wine are increased. In peace will I both lay me down and sleep: For thou, Lord, alone makest me dwell in safety. --_Psalm 4_. {22} A LITTLE LOWER THAN GOD O Lord, our Lord, How excellent is thy name in all the earth! Who hast set thy glory upon the heavens. Out of the mouth of babes and sucklings hast thou established strength, Because of thine adversaries, That thou mightest still the enemy and the avenger. When I consider thy heavens, the work of thy fingers, The moon and the stars, which thou hast ordained; What is man, that thou art mindful of him? And the son of man, that thou visitest him? For thou hast made him but little lower than God, And crownest him with glory and honour. Thou madest him to have dominion over the works of thy hands; Thou hast put all things under his feet: All sheep and oxen, Yea, and the beasts of the field; The fowl of the air, and the fish of the sea, Whatsoever passeth through the paths of the seas. O Lord, our Lord, How excellent is thy name in all the earth! --_Psalm 8_. {23} THE UPRIGHT MAN. Lord, who shall sojourn in thy tabernacle? Who shall dwell in thy holy hill? He that walketh uprightly, and worketh righteousness, And speaketh truth in his heart. He that slandereth not with his tongue, Nor doeth evil to his friend, Nor taketh up a reproach against his neighbour. In whose eyes a reprobate is despised; But he honoureth them that fear the Lord. He that sweareth to his own hurt, and changeth not. He that putteth not out his money to usury, Nor taketh reward against the innocent. He that doeth these things shall never be moved. --_Psalm 15_. {24} TRUST IN THE LORD Preserve me, O God: for in thee do I put my trust. I have said unto the Lord, Thou art my Lord: I have no good beyond thee. The Lord is the portion of mine inheritance and of my cup: Thou maintainest my lot. The lines are fallen unto me in pleasant places; Yea, I have a goodly heritage. I will bless the Lord, who hath given me counsel: Yea, my heart instructeth me in the night seasons. I have set the Lord always before me: Because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth; My flesh also shall dwell in safety. For thou wilt not leave my soul to Sheol; Neither wilt thou suffer thine holy one to see corruption. Thou wilt shew me the path of life: In thy presence is fulness of joy; In thy right hand there are pleasures for evermore. --_Psalm 16_. {25} A PLEA FOR HELP. Hear the right, O Lord, attend unto my cry; Give ear unto my prayer, that goeth not out of feigned lips. Let my sentence come forth from thy presence; Let thine eyes look upon equity. Thou hast proved mine heart; thou hast visited me in the night; Thou hast tried me, and findest nothing; I am purposed that my mouth shall not transgress, As for the works of men, by the word of thy lips I have kept me from the ways of the violent. My steps have held fast to thy paths, My feet have not slipped. I have called upon thee, for thou wilt answer me, O God: Incline thine ear unto me, and hear my speech. Shew thy marvellous lovingkindness, O thou that savest them which put their trust in thee From those that rise up against them, by thy right hand. Keep me as the apple of the eye, Hide me under the shadow of thy wings. As for me, I shall behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. --_Psalm 17_. {26} A SONG OF DELIVERANCE. In my distress I called upon the Lord, And cried unto my God: He heard my voice out of his temple, And my cry before him came into his ears. Then the earth shook and trembled, The foundations also of the mountains moved And were shaken, because he was wroth. There went up a smoke out of his nostrils, And fire out of his mouth devoured: Coals were kindled by it. He bowed the heavens also, and came down; And thick darkness was under his feet. And he rode upon a cherub, and did fly: Yea, he flew swiftly upon the wings of the wind. He made darkness his hiding place, his pavilion round about him; Darkness of waters, thick clouds of the skies. At the brightness before him his thick clouds passed, Hailstones and coals of fire. The Lord also thundered in the heavens, And the Most High uttered his voice; Hailstones and coals of fire. And he sent out his arrows, and scattered them; Yea, lightnings manifold, and discomfited them. {27} Then the channels of waters appeared, And the foundations of the world were laid bare, At thy rebuke, O Lord, At the blast of the breath of thy nostrils. He sent from on high, he took me; He drew me out of many waters. He delivered me from my strong enemy, And from them that hated me, for they were too mighty for me. I love thee, O Lord, my strength. The Lord is my rock, and my fortress, and my deliverer; My God, my strong rock, in him will I trust; My shield, and the horn of my salvation, my high tower. I will call upon the Lord, who is worthy to be praised: So shall I be saved from mine enemies. The cords of death compassed me, And the floods of ungodliness made me afraid. The cords of Sheol were round about me: The snares of death came upon me. They came upon me in the day of my calamity: But the Lord was my stay. He brought me forth also into a large place; He delivered me, because he delighted in me. The Lord rewarded me according to my righteousness; According to the cleanness of my hands hath he recompensed me. For I have kept the ways of the Lord, And have not wickedly departed from my God. For all his judgments were before me, {28} And I put not away his statutes from me. I was also perfect with him, And I kept myself from mine iniquity. Therefore hath the Lord recompensed me according to my righteousness, According to the cleanness of my hands in his eyesight. With the merciful thou wilt shew thyself merciful; With the perfect man thou wilt shew thyself perfect; With the pure thou wilt shew thyself pure; And with the perverse thou wilt shew thyself froward. For thou wilt save the afflicted people; But the haughty eyes thou wilt bring down. For thou wilt light my lamp: The Lord my God will lighten my darkness. For by thee I run upon a troop; And by my God do I leap over a wall. As for God, his way is perfect: The word of the Lord is tried; He is a shield unto all them that trust in him. For who is God, save the Lord? And who is a rock, beside our God? The God that girdeth me with strength, And maketh my way perfect. He maketh my feet like hinds' feet: And setteth me upon my high places. The Lord liveth; and blessed be my rock; And exalted be the God of my salvation: Even the God that executeth vengeance for me, {29} And subdueth peoples under me. He rescueth me from mine enemies: Yea, thou liftest me up above them that rise up against me; Thou deliverest me from the violent man. Therefore I will give thanks unto thee, O Lord, among the nations, And will sing praises unto thy name. Great deliverance giveth he to his king, And showeth lovingkindness to his anointed, To David and to his seed, for evermore. --_Psalm 18:1-33,46-50_. {30} SONG OF THE EARTH AND SKY. The heavens declare the glory of God; And the firmament sheweth his handiwork. Day unto day uttereth speech, And night unto night sheweth knowledge. There is no speech nor language; Their voice cannot be heard. Their line is gone out through all the earth, And their words to the end of the world. In them hath he set a tabernacle for the sun, Which is as a bridegroom coming out of his chamber, And rejoiceth as a strong man to run his course. His going forth is from the end of the heaven, And his circuit unto the ends of it: And there is nothing hid from the heat thereof. The law of the Lord is perfect, restoring the soul: The testimony of the Lord is sure, making wise the simple. The precepts of the Lord are right, rejoicing the heart: The commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring for ever: The judgments of the Lord are true, and righteous altogether. More to be desired are they than gold, yea, than much fine gold: {31} Sweeter also than honey and the honeycomb. Moreover by them is thy servant warned: In keeping of them there is great reward. Who can understand his errors? Clear thou me from hidden faults. Keep back thy servant also from presumptuous sins; Let them not have dominion over me: then shall I be perfect, And I shall be clear from great transgression. Let the words of my mouth and the meditation of my heart be acceptable in thy sight, O Lord, my strength, and my redeemer. --_Psalm 19_. {32} OUR TRUST IS IN GOD The Lord answer thee in the day of trouble: The name of the God of Jacob set thee up on high; Send thee help from the sanctuary, And strengthen thee out of Zion; Remember all thy offerings, And accept thy burnt sacrifice; Grant thee thy heart's desire, And fulfil all thy counsel. We will triumph in thy salvation, And in the name of our God we will set up our banners: The Lord fulfil all thy petitions. Now know I that the Lord saveth his anointed; He will answer him from his holy heaven With the saving strength of his right hand. Some trust in chariots, and some in horses: But we will make mention of the name of the Lord our God. They are bowed down and fallen: But we are risen, and stand upright. --_Psalm 20:1-8_. {33}{34} [Illustration] "He maketh me to lie down in green pastures, He leadeth me beside the still waters" [End illustration] {35} THE GOOD SHEPHERD The Lord is my shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: He guideth me in the paths of righteousness for his name's sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies; Thou hast anointed my head with oil; my cup runneth over. Surely goodness and mercy shall follow me all the days of my life: And I will dwell in the house of the Lord for ever. --_Psalm 23_. {36} THE EARTH IS THE LORD'S The earth is the Lord's, and the fulness thereof; The world, and they that dwell therein. For he hath founded it upon the seas. And established it upon the floods. Who shall ascend into the hill of the Lord? And who shall stand in his holy place? He that hath clean hands, and a pure heart; Who hath not lifted up his soul unto vanity. And hath not sworn deceitfully. He shall receive a blessing from the Lord, And righteousness from the God of his salvation. This is the generation of them that seek after him, That seek thy face, O God of Jacob. Lift up your heads, O ye gates; And be ye lifted up, ye everlasting doors: And the King of glory shall come in. Who is the King of glory? The Lord strong and mighty, The Lord mighty in battle. Lift up your heads, O ye gates; Yea, lift them up, ye everlasting doors: And the King of glory shall come in. Who is this King of glory? The Lord of hosts, He is the King of glory. --_Psalm 24_. {37} SHOW ME THY WAYS, TEACH ME THY PATHS Unto thee, O Lord, do I lift up my soul. O my God, in thee have I trusted, Let me not be ashamed; Let not mine enemies triumph over me. Yea, none that wait on thee shall be ashamed: They shall be ashamed that deal treacherously without cause. Shew me thy ways, O Lord; Teach me thy paths. Guide me in thy truth, and teach me; For thou art the God of my salvation; On thee do I wait all the day. Remember, O Lord, thy tender mercies and thy lovingkindnesses; For they have been ever of old. Remember not the sins of my youth, nor my transgressions: According to thy lovingkindness remember thou me, For thy goodness' sake, O Lord. Good and upright is the Lord: Therefore will he instruct sinners in the way. The meek will he guide in judgment: And the meek will he teach his way. All the paths of the Lord are lovingkindness and truth {38} Unto such as keep his covenant and his testimonies. For thy name's sake, O Lord, Pardon mine iniquity, for it is great. What man is he that feareth the Lord? Him shall he instruct in the way that he shall choose. His soul shall dwell at ease; And his seed shall inherit the land. The secret of the Lord is with them that fear him; And he will shew them his covenant. Mine eyes are ever toward the Lord; For he shall pluck my feet out of the net. Turn thee unto me, and have mercy upon me; For I am desolate and afflicted. The troubles of my heart are enlarged: O bring thou me out of my distresses. Consider mine affliction and my travail; And forgive all my sins. Consider mine enemies, for they are many; And they hate me with cruel hatred. O keep my soul, and deliver me: Let me not be ashamed, for I put my trust in thee. Let integrity and uprightness preserve me, For I wait on thee. Redeem Israel, O God, Out of all his troubles. --_Psalm 25_. {39} I HAVE WALKED IN THY TRUTH Judge me, O Lord, for I have walked in mine integrity: I have trusted also in the Lord without wavering. Examine me, O Lord, and prove me; Try my heart and my mind. For thy lovingkindness is before mine eyes; And I have walked in thy truth. I have not sat with men of falsehood; Neither will I go in with dissemblers. I hate the assembly of evil-doers, And will not sit with the wicked. I will wash my hands in innocency: So will I compass thine altar, O Lord; That I may make the voice of thanksgiving to be heard, And tell of all thy wondrous works. Lord, I love the habitation of thy house, And the place where thy glory dwelleth. Gather not my soul with sinners, Nor my life with men of blood; In whose hands is wickedness, And their right hand is full of bribes. But as for me, I will walk in mine integrity: Redeem me, and be merciful unto me. My foot standeth in an even place: In the congregations will I bless the Lord. --_Psalm 26_. {40} THE LORD IS MY SALVATION The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Though an host should encamp against me, My heart shall not fear: Though war should rise against me, Even then will I be confident. One thing have I asked of the Lord, that will I seek after; That I may dwell in the house of the Lord all the days of my life, To behold the beauty of the Lord, and to inquire in his temple. For in the day of trouble he shall keep me secretly in his pavilion: In the covert of his tabernacle shall he hide me; He shall lift me up upon a rock. And now shall mine head be lifted up above mine enemies round about me; And I will offer in his tabernacle sacrifices of joy; I will sing, yea, I will sing praises unto the Lord. Hear, O Lord, when I cry with my voice: Have mercy also upon me, and answer me. When thou saidst, Seek ye my face; my heart said unto thee, {41} Thy face, Lord, will I seek. Hide not thy face from me; Put not thy servant away in anger: Thou hast been my help; Cast me not off, neither forsake me, O God of my salvation. For my father and my mother have forsaken me, But the Lord will take me up. Teach me thy way, O Lord; And lead me in a plain path, Because of mine enemies. Deliver me not over unto the will of mine adversaries: For false witnesses are risen up against me, and such as breathe out cruelty. I had fainted, unless I had believed to see the goodness of the Lord: In the land of the living. Wait on the Lord: Be strong, and let thine heart take courage; Yea, wait thou on the Lord. --_Psalm 27_. {42} THE GLORY OF THE LORD. Give unto the Lord, O ye sons of the mighty, Give unto the Lord glory and strength. Give unto the Lord the glory due unto his name; Worship the Lord in the beauty of holiness. The voice of the Lord is upon the waters: The God of glory thundereth, Even the Lord upon many waters. The voice of the Lord is powerful; The voice of the Lord is full of majesty. The voice of the Lord breaketh the cedars; Yea, the Lord breaketh in pieces the cedars of Lebanon. He maketh them also to skip like a calf; Lebanon and Sirion like a young wild-ox. The voice of the Lord cleaveth the flames of fire. The voice of the Lord shaketh the wilderness; The Lord shaketh the wilderness of Kadesh. The voice of the Lord maketh the hinds to calve, And strippeth the forests bare: And in his temple everything saith, Glory! The Lord sat as king at the Flood; Yea, the Lord sitteth as king for ever. The Lord will give strength unto his people; The Lord will bless his people with peace. --_Psalm 29_. {43}{44} [Illustration] A VILLAGE IN THE LEBANON. From an old engraving. "The voice of the Lord is full of majesty, The voice of the Lord breaketh the cedars, Yea, the Lord breaketh the cedars of Lebanon" [End illustration] {45} WEEPING MAY ENDURE FOR A NIGHT, BUT JOY COMETH IN THE MORNING. I will extol thee, O Lord; for thou hast raised me up, And hast not made my foes to rejoice over me. O Lord my God, I cried unto thee, and thou hast healed me. O Lord, thou hast brought up my soul from Sheol; Thou hast kept me alive, that I should not go down to the pit. Sing praise unto the Lord, O ye saints of his, And give thanks to his holy name. For his anger is but for a moment; His favor is for a lifetime: Weeping may tarry for the night, But joy cometh in the morning. As for me, I said in my prosperity, I shall never be moved. Thou, Lord, of thy favor hadst made my mountain to stand strong: Thou didst hide thy face; I was troubled. I cried to thee, O Lord; And unto the Lord I made supplication: What profit is there in my blood, when I go down to the pit? {46} Shall the dust praise thee? shall it declare thy truth? Hear, O Lord, and have mercy upon me: Lord, be thou my helper. Thou hast turned for me my mourning into dancing; Thou hast loosed my sackcloth, and girded me with gladness; To the end that my glory may sing praise to thee, and not be silent. O Lord my God, I will give thanks unto thee for ever. --_Psalm 30_. {47} MY TIMES ARE IN THY HANDS In thee, O Lord, do I put my trust; let me never be ashamed: Deliver me in thy righteousness. Bow down thine ear unto me; deliver me speedily: Be thou to me a strong rock, an house of defence to save me. For thou art my rock and my fortress; Therefore for thy name's sake lead me and guide me. Pluck me out of the net that they have laid privily for me; For thou art my strong hold. Into thine hand I commend my spirit: Thou hast redeemed me, O Lord, thou God of truth. I hate them that regard lying vanities: But I trust in the Lord. I will be glad and rejoice in thy mercy: For thou hast seen my affliction; Thou hast known my soul in adversities: And thou hast not shut me up into the hand of the enemy; Thou hast set my feet in a large place. Have mercy upon me, O Lord, for I am in distress: Mine eye wasteth away with grief, yea, my soul and my body. For my life is spent with sorrow, and my years with sighing: {48} My strength faileth because of mine iniquity, and my bones are wasted away. Because of all mine adversaries I am become a reproach, Yea, unto my neighbours exceedingly, and a fear to mine acquaintance: They that did see me without fled from me. I am forgotten as a dead man out of mind: I am like a broken vessel. For I have heard the defaming of many, Terror on every side: While they took counsel together against me, They devised to take away my life. But I trusted in thee, O Lord: I said, Thou art my God. My times are in thy hand: Deliver me from the hand of mine enemies, and from them that persecute me. Make thy face to shine upon thy servant: Save me in thy lovingkindness. Let me not be ashamed, O Lord; for I have called upon thee: Let the wicked be ashamed, let them be silent in Sheol. Let the lying lips be dumb; Which speak against the righteous insolently, With pride and contempt. Oh how great is thy goodness, Which thou hast laid up for them that fear thee, Which thou hast wrought for them that take refuge in thee, Before the sons of men! {49} In the covert of thy presence wilt thou hide them from the plottings of man: Thou wilt keep them secretly in a pavilion from the strife of tongues. Blessed be the Lord; For he hath showed me his marvellous lovingkindness in a strong city. As for me, I said in my haste, I am cut off from before thine eyes: Nevertheless thou heardest the voice of my supplications When I cried unto thee. O love the Lord, all ye his saints: The Lord preserveth the faithful, And plentifully rewardeth him that dealeth proudly. Be strong, and let your heart take courage, All ye that hope in the Lord. --_Psalm 31_. {50} REJOICE Rejoice in the Lord, O ye righteous: Praise is comely for the upright. Give thanks unto the Lord with harp: Sing praises unto him with the psaltery of ten strings. Sing unto him a new song; Play skilfully with a loud noise. For the word of the Lord is right; And all his work is done in faithfulness. He loveth righteousness and judgment: The earth is full of the lovingkindness of the Lord. By the word of the Lord were the heavens made; And all the host of them by the breath of his mouth. He gathereth the waters of the sea together as an heap: He layeth up the deeps in storehouses. Let all the earth fear the Lord: Let all the inhabitants of the world stand in awe of him. For he spake, and it was done; He commanded, and it stood fast. The Lord bringeth the counsel of the nations to nought: He maketh the thoughts of the peoples to be of none effect. The counsel of the Lord standeth fast for ever, The thoughts of his heart to all generations. Blessed is the nation whose God is the Lord; {51} The people whom he hath chosen for his own inheritance. The Lord looketh from heaven; He beholdeth all the sons of men; From the place of his habitation he looketh forth Upon all the inhabitants of the earth; He that fashioneth the hearts of them all, That considereth all their works. There is no king saved by the multitude of an host: A mighty man is not delivered by great strength. An horse is a vain thing for safety: Neither shall he deliver any by his great power. Behold, the eye of the Lord is upon them that fear him, Upon them that hope in his mercy; To deliver their soul from death, And to keep them alive in famine. Our soul hath waited for the Lord: He is our help and our shield. For our heart shall rejoice in him, Because we have trusted in his holy name. Let thy mercy, O Lord, be upon us, According as we have hoped in thee. --_Psalm 33_. {52} I WILL BLESS THE LORD I will bless the Lord at all times: His praise shall continually be in my mouth. My soul shall make her boast in the Lord: The meek shall hear thereof, and be glad. O magnify the Lord with me, And let us exalt his name together. I sought the Lord, and he answered me, And delivered me from all my fears. They looked unto him, and were lightened: And their faces shall never be confounded. This poor man cried, and the Lord heard him, And saved him out of all his troubles. The angel of the Lord encampeth round about them that fear him, And delivereth them. O taste and see that the Lord is good: Blessed is the man that trusteth in him. O fear the Lord, ye his saints: For there is no want to them that fear him. The young lions do lack, and suffer hunger: But they that seek the Lord shall not want any good thing. Come, ye children, hearken unto me: I will teach you the fear of the Lord. {53} What man is he that desireth life, And loveth many days, that he may see good? Keep thy tongue from evil, And thy lips from speaking guile. Depart from evil, and do good; Seek peace, and pursue it. The eyes of the Lord are toward the righteous, And his ears are open unto their cry. The face of the Lord is against them that do evil, To cut off the remembrance of them from the earth. The righteous cried, and the Lord heard, And delivered them out of all their troubles. The Lord is nigh unto them that are of a broken heart. And saveth such as be of a contrite spirit. Many are the afflictions of the righteous: But the Lord delivereth him out of them all. He keepeth all his bones: Not one of them is broken. Evil shall slay the wicked: And they that hate the righteous shall be condemned. The Lord redeemeth the soul of his servants: And none of them that trust in him shall be condemned. --_Psalm 34_. {54} UNDER THE SHADOW OF THY WINGS Thy lovingkindness, O Lord, is in the heavens; Thy faithfulness reacheth unto the skies. Thy righteousness is like the great mountains, Thy judgments are a great deep: O Lord, thou preservest man and beast. How precious is thy lovingkindness, O God! And the children of men take refuge under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; And thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life: In thy light shall we see light. O continue thy lovingkindness unto them that know thee; And thy righteousness to the upright in heart. --_Psalm 36:5-10_. {55} WAIT PATIENTLY Fret not thyself because of evil-doers, Neither be thou envious against them that work unrighteousness. For they shall soon be cut down like the grass, And wither as the green herb. Trust in the Lord, and do good; Dwell in the land, and follow after faithfulness. Delight thyself also in the Lord; And he shall give thee the desires of thine heart. Commit thy way unto the Lord; Trust also in him, and he shall bring it to pass. And he shall make thy righteousness to go forth as the light, And thy judgment as the noonday. A man's goings are established of the Lord; And he delighteth in his way. Though he fall, he shall not be utterly cast down: For the Lord upholdeth him with his hand. I have been young, and now am old; Yet have I not seen the righteous forsaken, Nor his seed begging their bread. All the day long he dealeth graciously, and lendeth; And his seed is blessed. Depart from evil, and do good; And dwell for evermore. {56} I have seen the wicked in great power, And spreading himself like a green tree in its native soil. But one passed by, and, lo, he was not: Yea, I sought him, but he could not be found. Mark the perfect man, and behold the upright: For the latter end of that man is peace. As for transgressors, they shall be destroyed together: The latter end of the wicked shall be cut off. But the salvation of the righteous is of the Lord: He is their strong hold in the time of trouble. And the Lord helpeth them, and rescueth them: He rescueth them from the wicked, and saveth them, Because they have taken refuge in him. --_Psalm 37:1-6,23-27,35-40_. {57} A NEW SONG I waited patiently for the Lord; And he inclined unto me, and heard my cry. He brought me up also out of an horrible pit, out of the miry clay; And he set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God: Many shall see it, and fear, And shall trust in the Lord. Blessed is the man that maketh the Lord his trust, And respecteth not the proud, nor such as turn aside to lies. Many, O Lord my God, are the wonderful works which thou hast done, And thy thoughts which are to us-ward: They cannot be set in order unto thee; If I would declare and speak of them, They are more than can be numbered. Sacrifice and offering thou hast no delight in; Mine ears hast thou opened: Burnt offering and sin offering hast thou not required. Then said I, "Lo, I am come; In the roll of the book it is written of me: I delight to do thy will, O my God; Yea, thy law is within my heart." {58} I have published righteousness in the great congregation; Lo, I will not refrain my lips, O Lord, thou knowest. I have not hid thy righteousness within my heart; I have declared thy faithfulness and thy salvation: I have not concealed thy lovingkindness and thy truth from the great congregation. Withhold not thou thy tender mercies from me, O Lord: Let thy lovingkindness and thy truth continually preserve me. --_Psalm 40:1-11_. {59}{60} [Illustration] MOUNT HERMON From a photograph belonging to the Forbes Library, Northampton, Mass., and used by special permission. "Therefore do I remember thee from the land of Jordan, And the Hermons, from the hill Mizar." [End illustration] {61} A SONG IN TIME OF TROUBLE As the hart panteth after the water brooks, So panteth my soul after thee, O God. My soul thirsteth for God, for the living God: When shall I come and appear before God? My tears have been my meat day and night, While they continually say unto me, "Where is thy God?" These things I remember, and pour out my soul within me, How I went with the throng, and led them to the house of God, With the voice of joy and praise, a multitude keeping holy-day. Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God: for I shall yet praise him For the health of his countenance. O my God, my soul is cast down within me: Therefore do I remember thee from the land of Jordan, And the Hermons, from the hill Mizar. Deep calleth unto deep at the noise of thy waterspouts: All thy waves and thy billows are gone over me. Yet the Lord will command his lovingkindness in the daytime, And in the night his song shall be with me, Even a prayer unto the God of my life. {62} I will say unto God my rock, "Why hast thou forgotten me?" Why go I mourning because of the oppression of the enemy? As with a sword in my bones, mine adversaries reproach me; While they continually say unto me, "Where is thy God?" Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God: for I shall yet praise him, Who is the health of my countenance, and my God. Judge me, O God, and plead my cause against an ungodly nation: O deliver me from the deceitful and unjust man. For thou art the God of my strength; why hast thou cast me off? Why go I mourning because of the oppression of the enemy? O send out thy light and thy truth; let them lead me: Let them bring me unto thy holy hill, And to thy tabernacles. Then will I go unto the altar of God, Unto God my exceeding joy: And upon the harp will I praise thee, O God, my God. Why art thou cast down, O my soul? And why art thou disquieted within me? Hope thou in God: for I shall yet praise him, Who is the health of my countenance, and my God. --_Psalms 42, 43_. {63} IN THE DAY OF ADVERSITY We have heard with our ears, O God, Our fathers have told us, What work thou didst in their days, In the days of old. Thou didst drive out the nations with thy hand; But them thou didst plant: Thou didst afflict the peoples; But them thou didst spread abroad. For they got not the land in possession by their own sword, Neither did their own arm save them; But thy right hand, and thine arm, and the light of thy countenance, Because thou wast favorable unto them. Thou art my King, O God: Command deliverance for Jacob. Through thee will we push down our adversaries: Through thy name will we tread them under that rise up against us. For I will not trust in my bow, Neither shall my sword save me. But thou hast saved us from our adversaries, And hast put them to shame that hate us. In God have we made our boast all the day long, And we will give thanks unto thy name for ever. {64} But now thou hast cast us off, and brought us to dishonour; And goest not forth with our hosts. Thou makest us to turn back from the adversary: And they which hate us spoil for themselves. Thou hast given us like sheep appointed for meat; And hast scattered us among the nations. Thou sellest thy people for nought, And hast not increased thy wealth by their price. Thou makest us a reproach to our neighbours, A scorn and a derision to them that are round about us. Thou makest us a byword among the nations, A shaking of the head among the peoples. All the day long is my dishonour before me, And the shame of my face hath covered me, For the voice of him that reproacheth and blasphemeth; By reason of the enemy and the avenger. All this is come upon us; yet have we not forgotten thee, Neither have we dealt falsely in thy covenant. Our heart is not turned back, Neither have our steps declined from thy way; That thou hast sore broken us in the place of jackals, And covered us with the shadow of death. If we have forgotten the name of our God, Or spread forth our hands to a strange god; Shall not God search this out? For he knoweth the secrets of the heart. Yea, for thy sake are we killed all the day long; We are counted as sheep for the slaughter. {65} Awake, why sleepest thou, O Lord? Arise, cast us not off for ever. Wherefore hidest thou thy face, And forgettest our affliction and our oppression? For our soul is bowed down to the dust: Our belly cleaveth unto the earth. Rise up for our help, And redeem us for thy lovingkindness' sake. --_Psalm 44_. {66} A MARRIAGE SONG FOR THE WEDDING OF A KING My heart overfloweth with a goodly matter: I speak the things which I have made touching the king: My tongue is the pen of a ready writer. Thou art fairer than the children of men; Grace is poured into thy lips: Therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, O mighty one, Thy glory and thy majesty. And in thy majesty ride on prosperously, Because of truth and meekness and righteousness: And thy right hand shall teach thee terrible things. Thine arrows are sharp; The peoples fall under thee; They are in the heart of the king's enemies. Thy throne, O God, is for ever and ever: A sceptre of equity is the sceptre of thy kingdom. Thou hast loved righteousness, and hated wickedness: Therefore God, thy God, hath anointed thee With the oil of gladness above thy fellows. All thy garments smell of myrrh, and aloes, and cassia; Out of ivory palaces stringed instruments have made thee glad. {67} Kings' daughters are among thy honourable women: Upon thy right hand did stand the queen in gold of Ophir. Hearken, O daughter, and consider, and incline thine ear; Forget also thine own people, and thy father's house: So will the king desire thy beauty; For he is thy lord; and reverence thou him. And the daughter of Tyre shall be there with a gift; The rich among the people shall entreat thy favor. The king's daughter within the palace is all glorious: Her clothing is inwrought with gold. She shall be led unto the king in broidered work: The virgins her companions that follow her Shall be brought unto thee. With gladness and rejoicing shall they be led: They shall enter into the king's palace. Instead of thy fathers shall be thy children, Whom thou shalt make princes in all the earth. I will make thy name to be remembered in all generations: Therefore shall the peoples give thee thanks for ever and ever. --_Psalm 45_. {68} GOD IS OUR REFUGE God is our refuge and strength, A very present help in trouble. Therefore will we not fear, though the earth do change, And though the mountains be moved in the heart of the seas; Though the waters thereof roar and be troubled, Though the mountains shake with the swelling thereof. There is a river, the streams whereof make glad the city of God, The holy place of the tabernacles of the Most High. God is in the midst of her; she shall not be moved: God shall help her, and that right early. The nations raged, the kingdoms were moved: He uttered his voice, the earth melted. The Lord of hosts is with us; The God of Jacob is our refuge. Come, behold the works of the Lord, What desolations he hath made in the earth. He maketh wars to cease unto the end of the earth; He breaketh the bow, and cutteth the spear in sunder; He burneth the chariots in the fire. Be still, and know that I am God: I will be exalted among the nations, I will be exalted in the earth. The Lord of hosts is with us; The God of Jacob is our refuge. --_Psalm 46_. {69} A SONG OF VICTORY O clap your hands, all ye peoples; Shout unto God with the voice of triumph. For the Lord Most High is terrible; He is a great King over all the earth. He shall subdue the peoples under us, And the nations under our feet. He shall choose our inheritance for us, The excellency of Jacob whom he loved. God is gone up with a shout, The Lord with the sound of a trumpet. Sing praises to God, sing praises. Sing praises unto our King, sing praises. For God is the King of all the earth: Sing ye praises with understanding. God reigneth over the nations: God sitteth upon his holy throne. The princes of the peoples are gathered together To be the people of the God of Abraham: For the shields of the earth belong unto God; He is greatly exalted. --_Psalm 47_. {70} A SONG OF MOUNT ZION Great is the Lord, and greatly to be praised, In the city of our God, in his holy mountain. Beautiful in elevation, the joy of the whole earth, Is mount Zion, on the sides of the north, The city of the great King. We have thought on thy lovingkindness, O God, In the midst of thy temple. As is thy name, O God, So is thy praise unto the ends of the earth: Thy right hand is full of righteousness. Let mount Zion be glad, Let the daughters of Judah rejoice, Because of thy judgments. Walk about Zion, and go round about her: Tell the towers thereof. Mark ye well her bulwarks, Consider her palaces; That ye may tell it to the generation following. For this God is our God for ever and ever: He will be our guide even unto death. --_Psalm 48:1, 2, 9-14_. {71}{72} [Illustration] SHEPHERD WITH HIS FLOCK. Copyright by Underwood & Underwood and used by special permission. This beautiful picture is typical of the Oriental country. The view is the Scamander made famous by Homer, and the country is in the vicinity of old Troy, mentioned in the New Testament and again brought to notice by the conflicts of the great European war (1916). [End illustration] {73} THE CATTLE UPON A THOUSAND HILLS ARE HIS God, even God, the Lord, hath spoken, And called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined forth. Our God shall come, and shall not keep silence: A fire shall devour before him, And it shall be very tempestuous round about him. He shall call to the heavens above, And to the earth, that he may judge his people: Gather my saints together unto me; Those that have made a covenant with me by sacrifice. And the heavens shall declare his righteousness; For God is judge himself. Hear, O my people, and I will speak; O Israel, and I will testify unto thee: I am God, even thy God. I will not reprove thee for thy sacrifices; And thy burnt offerings are continually before me. I will take no bullock out of thy house, Nor he-goats out of thy folds. For every beast of the forest is mine, And the cattle upon a thousand hills. {74} I know all the fowls of the mountains: And the wild beasts of the field are mine. If I were hungry, I would not tell thee: For the world is mine, and the fulness thereof. Will I eat the flesh of bulls, Or drink the blood of goats? Offer unto God the sacrifice of thanksgiving; And pay thy vows unto the Most High: And call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. --_Psalm 50:1-15_. {75} A PRAYER OF REPENTANCE Have mercy upon me, O God, according to thy lovingkindness: According to the multitude of thy tender mercies blot out my transgressions. Wash me thoroughly from mine iniquity, And cleanse me from my sin. For I acknowledge my transgressions: And my sin is ever before me. Against thee, thee only, have I sinned, And done that which is evil in thy sight: That thou mayest be justified when thou speakest, And be clear when thou judgest. Purge me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. Hide thy face from my sins, And blot out all mine iniquities. Create in me a clean heart, O God; And renew a right spirit within me. Cast me not away from thy presence; And take not thy holy spirit from me. Restore unto me the joy of thy salvation: And uphold me with a free spirit. Then will I teach transgressors thy ways; And sinners shall be converted unto thee. {76} O Lord, open thou my lips; And my mouth shall shew forth thy praise. For thou delightest not in sacrifice; else would I give it: Thou hast no pleasure in burnt offering. The sacrifices of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise. --_Psalm 51:1-17_. {77} BE THOU EXALTED, O GOD, ABOVE THE HEAVENS Be merciful unto me, O God, be merciful unto me; For my soul taketh refuge in thee: Yea, in the shadow of thy wings will I take refuge, Until these calamities be overpast. I will cry unto God Most High; Unto God that performeth all things for me. He shall send from heaven, and save me, When he that would swallow me up reproacheth; God shall send forth his mercy and his truth. My soul is among lions; I lie among them that are set on fire, Even the sons of men, whose teeth are spears and arrows, And their tongue a sharp sword. Be thou exalted, O God, above the heavens; Let thy glory be above all the earth. They have prepared a net for my steps; My soul is bowed down: They have digged a pit before me; They are fallen into the midst thereof themselves. My heart is fixed, O God, my heart is fixed: I will sing, yea, I will sing praises. Awake up, my glory; awake, psaltery and harp: I myself will awake right early. {78} I will give thanks unto thee, O Lord, among the peoples: I will sing praises unto thee among the nations. For thy mercy is great unto the heavens, And thy truth unto the skies. Be thou exalted, O God, above the heavens; Let thy glory be above all the earth. --_Psalm 57_. {79} THE ROCK THAT IS HIGHER THAN I Hear my cry, O God; Attend unto my prayer. From the end of the earth will I call unto thee, when my heart is overwhelmed: Lead me to the rock that is higher than I. For thou hast been a refuge for me, A strong tower from the enemy. I will dwell in thy tabernacle for ever: I will take refuge in the covert of thy wings. My soul waiteth only upon God: From him cometh my salvation. He only is my rock and my salvation: He is my high tower; I shall not be greatly moved. My soul, wait thou only upon God; For my expectation is from him. He only is my rock and my salvation: He is my high tower; I shall not be moved. With God is my salvation and my glory: The rock of my strength, and my refuge, is in God. --_Psalms 61:1-4; 62:1, 2, 5-7_. {80} A SONG OF THANKSGIVING Praise waiteth for thee, O God, in Zion: And unto thee shall the vow be performed. O thou that hearest prayer, Unto thee shall all flesh come. Iniquities prevail against me: As for our transgressions, thou shalt purge them away. Blessed is the man whom thou choosest, and causest to approach unto thee, That he may dwell in thy courts: We shall be satisfied with the goodness of thy house, The holy place of thy temple. By terrible things thou wilt answer us in righteousness, O God of our salvation; Thou that art the confidence of all the ends of the earth, And of them that are afar off upon the sea: Which by his strength setteth fast the mountains; Being girded about with might: Which stilleth the roaring of the seas, the roaring of their waves, And the tumult of the peoples. They also that dwell in the uttermost parts are afraid at thy tokens: Thou makest the outgoings of the morning and evening to rejoice. {81} Thou visitest the earth, and waterest it, Thou greatly enrichest it; The river of God is full of water: Thou providest them corn, when thou hast so prepared the earth. Thou waterest her furrows abundantly; Thou settlest the ridges thereof: Thou makest it soft with showers; Thou blessest the springing thereof. Thou crownest the year with thy goodness; And thy paths drop fatness. They drop upon the pastures of the wilderness: And the hills are girded with joy. The pastures are clothed with flocks; The valleys also are covered over with corn; They shout for joy, they also sing. --_Psalm 65_. {82} MAKE A JOYFUL NOISE UNTO THE LORD Make a joyful noise unto God, all the earth: Sing forth the glory of his name: Make his praise glorious. All the earth shall worship thee, And shall sing unto thee; They shall sing to thy name. O bless our God, ye peoples, And make the voice of his praise to be heard: Which holdeth our soul in life, And suffereth not our feet to be moved. For thou, O God, hast proved us: Thou hast tried us, as silver is tried. Come, and hear, all ye that fear God, And I will declare what he hath done for my soul. I cried unto him with my mouth, And he was extolled with my tongue. If I regard iniquity in my heart, The Lord will not hear: But verily God hath heard; He hath attended to the voice of my prayer. Blessed be God, Which hath not turned away my prayer, nor his mercy from me. --_Psalm 66:1, 2, 4, 8-10, 16-20_. {83}{84} [Illustration] "The river of God is full of water." [End illustration] {85} LET THE PEOPLES PRAISE THEE God be merciful unto us, and bless us, And cause his face to shine upon us; That thy way may be known upon earth, Thy saving health among all nations. Let the peoples praise thee, O God; Let all the peoples praise thee. O let the nations be glad and sing for joy: For thou shalt judge the peoples righteously, And govern the nations upon earth. Let the peoples praise thee, O God; Let all the peoples praise thee. The earth hath yielded her increase: God, even our own God, shall bless us. God shall bless us; And all the ends of the earth shall fear him. --_Psalm 67_. {86} A BATTLE HYMN FOR THE HOSTS OF THE LORD Let God arise, let his enemies be scattered; Let them also that hate him flee before him. As smoke is driven away, so drive them away: As wax melteth before the fire, So let the wicked perish at the presence of God. But let the righteous be glad; let them exult before God: Yea, let them rejoice with gladness. Sing unto God, sing praises to his name: Cast up a highway for him that rideth through the deserts; His name is the Lord; and exult ye before him. A father of the fatherless, and a judge of the widows, Is God in his holy habitation. God setteth the solitary in families: He bringeth out the prisoners into prosperity; But the rebellious dwell in a parched land. O God, when thou wentest forth before thy people, When thou didst march through the wilderness; The earth trembled, The heavens also dropped rain at the presence of God: Yon Sinai trembled at the presence of God, the God of Israel. Thou, O God, didst send a plentiful rain, Thou didst confirm thine inheritance, when it was weary. Thy congregation dwelt therein: Thou, O God, didst prepare of thy goodness for the poor. The Lord giveth the word: The women that publish the tidings are a great host. Kings of armies flee, they flee; And she that tarrieth at home divideth the spoil. --_Psalm 68:1-12_. {87} O LORD, MAKE NO TARRYING! Make haste, O God, to deliver me; Make haste to help me, O Lord. Let them be ashamed and confounded That seek after my soul: Let them be turned backward and brought to dishonour That delight in my hurt. Let them be turned back by reason of their shame That say, "Aha! Aha!" Let all those that seek thee rejoice and be glad in thee; And let such as love thy salvation say continually, "Let God be magnified." But I am poor and needy; Make haste unto me, O God: Thou art my help and my deliverer; O Lord, make no tarrying! --_Psalm 70_. {88} THE RIGHTEOUS KING He shall judge thy people with righteousness, And thy poor with judgment. The mountains shall bring peace to the people, And the hills, in righteousness. He shall judge the poor of the people, He shall save the children of the needy, And shall break in pieces the oppressor. They shall fear thee while the sun endureth, And so long as the moon, throughout all generations. He shall come down like rain upon the mown grass: As showers that water the earth. In his days shall the righteous flourish; And abundance of peace, till the moon be no more. He shall have dominion also from sea to sea, And from the River unto the ends of the earth. They that dwell in the wilderness shall bow before him; And his enemies shall lick the dust. The kings of Tarshish and of the isles shall bring presents: The kings of Sheba and Seba shall offer gifts. Yea, all kings shall fall down before him: All nations shall serve him. For he shall deliver the needy when he crieth; And the poor, that hath no helper. He shall have pity on the poor and needy, {89} And the souls of the needy he shall save. He shall redeem their soul from oppression and violence; And precious shall their blood be in his sight: And they shall live; and to him shall be given of the gold of Sheba: And men shall pray for him continually; They shall bless him all the day long. There shall be abundance of corn in the earth upon the top of the mountains; The fruit thereof shall shake like Lebanon: And they of the city shall flourish like grass of the earth. His name shall endure for ever; His name shall be continued as long as the sun: And men shall be blessed in him; All nations shall call him blessed. Give the king thy judgments, O God, And thy righteousness unto the king's son. Blessed be the Lord God, the God of Israel, Who only doeth wondrous things: And blessed be his glorious name for ever; And let the whole earth be filled with his glory. Amen, and Amen. --_Psalm 72:2-19_. {90} THY WAY WAS IN THE SEA I will make mention of the deeds of the Lord; For I will remember thy wonders of old. I will meditate also upon all thy work, And muse on thy doings. Thy way, O God, is in the sanctuary: Who is a great god like unto God? Thou art the God that doest wonders: Thou hast made known thy strength among the peoples. Thou hast with thine arm redeemed thy people, The sons of Jacob and Joseph. The waters saw thee, O God; The waters saw thee, they were afraid: The depths also trembled. The clouds poured out water; The skies sent out a sound: Thine arrows also went abroad. The voice of thy thunder was in the whirlwind; The lightnings lightened the world: The earth trembled and shook. Thy way was in the sea, And thy paths in the great waters, And thy footsteps were not known. Thou leddest thy people like a flock, By the hand of Moses and Aaron. --_Psalm 77:11-20_. {91} GIVE EAR, O SHEPHERD OF ISRAEL Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim and Benjamin and Manasseh, stir up thy might, And come to save us. Turn us again, O God; And cause thy face to shine, and we shall be saved. O Lord God of hosts, How long wilt thou be angry against the prayer of thy people? Thou hast fed them with the bread of tears, And given them tears to drink in large measure. Thou makest us a strife unto our neighbours: And our enemies laugh among themselves. Turn us again, O God of hosts; And cause thy face to shine, and we shall be saved. Thou broughtest a vine out of Egypt: Thou didst drive out the nations, and plantedst it. Thou preparedst room before it, And it took deep root, and filled the land. The mountains were covered with the shadow of it, {92} And the boughs thereof were like cedars of God. She sent out her branches unto the sea, And her shoots unto the River. Why hast thou broken down her fences, So that all they which pass by the way do pluck her? The boar out of the wood doth ravage it, And the wild beasts of the field feed on it. Turn again, we beseech thee, O God of hosts: Look down from heaven, and behold, and visit this vine, And the stock which thy right hand hath planted, And the branch that thou madest strong for thyself. It is burned with fire, it is cut down: They perish at the rebuke of thy countenance. Let thy hand be upon the man of thy right hand, Upon the son of man whom thou madest strong for thyself. So shall we not go back from thee: Quicken thou us, and we will call upon thy name. Turn us again, O Lord God of hosts; Cause thy face to shine, and we shall be saved. --_Psalm 80_. {93}{94} [Illustration] BEDOUINS WITH CAMELS IN THE PLAIN NEAR MOUNT SINAI. Copyright by Underwood & Underwood and used by special permission. "We arrived at a certain place where the mountains betwixt which we were traveling opened out into a huge, wide, and very fair valley, and beyond this valley appeared the Mount of God, Sinai. This is a very extensive valley, lying under the side of the Mount of God. This is the huge and wide valley in which the children of Israel sojourned in those days, when Saint Moses ascended into the Mount of God and was there forty days and forty nights. This is the valley in which the calf was made; the place is shown to this day, for a great stone stands fixed to the very spot. As you go round about the mountain it appears to be one, though when you get within it there are many; but the whole is called the Mount of God, especially the one on whose summit is the place where the glory of God descended, as it is written; and it is in the middle of them all; and while all these mountains that are in the group are more glorious than I had ever expected to see, yet this one in the middle is so much higher than all the others, that when we approached it, straightway all these mountains which had appeared to us so glorious seemed but as little hills."--From the very interesting Diary of Saint Sylvia of Aquitaine, who about the year 385 made a pilgrimage to the East. This diary, which is one of the earliest "travel books" ever written, has only recently been discovered. {95} THE HOUSE OF THE LORD How amiable are thy tabernacles, O Lord of hosts! My soul longeth, yea, even fainteth for the courts of the Lord; My heart and my flesh cry out unto the living God. Yea, the sparrow hath found her an house, And the swallow a nest for herself, where she may lay her young, Even thine altars, O Lord of hosts, My King, and my God. Blessed are they that dwell in thy house: They will be still praising thee. Blessed is the man whose strength is in thee; In whose heart are the high ways to Zion. Passing through the valley of Weeping they make it a place of springs; Yea, the early rain covereth it with blessings. They go from strength to strength, Everyone of them appeareth before God in Zion. O Lord God of hosts, hear my prayer: Give ear, O God of Jacob. Behold, O God our shield, And look upon the face of thine anointed. For a day in thy courts is better than a thousand. {96} I had rather be a doorkeeper in the house of my God, Than to dwell in the tents of wickedness. For the Lord God is a sun and a shield: The Lord will give grace and glory: No good thing will he withhold from them that walk uprightly. O Lord of hosts, Blessed is the man that trusteth in thee. --_Psalm 84_. {97} A PLEA FOR MERCY Lord, thou hast been favourable unto thy land: Thou hast brought back the captivity of Jacob. Thou hast forgiven the iniquity of thy people, Thou hast covered all their sin. Thou hast taken away all thy wrath: Thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, And cause thine indignation toward us to cease. Wilt thou be angry with us for ever? Wilt thou draw out thine anger to all generations? Wilt thou not quicken us again: That thy people may rejoice in thee? Shew us thy mercy, O Lord, And grant us thy salvation. I will hear what God the Lord will speak: For he will speak peace unto his people, and to his saints: But let them not turn again to folly. Surely his salvation is nigh them that fear him; That glory may dwell in our land. Mercy and truth are met together; Righteousness and peace have kissed each other. Truth springeth out of the earth; And righteousness hath looked down from heaven. Yea, the Lord shall give that which is good; And our land shall yield her increase. Righteousness shall go before him; And shall make his footsteps a way to walk in. --_Psalm 85_. {98} THE CRY OF THE NEEDY Bow down thine ear, O Lord, and answer me; For I am poor and needy. Preserve my soul; for I am godly: O thou my God, save thy servant that trusteth in thee. Be merciful unto me, O Lord; For unto thee do I cry all the day long. Rejoice the soul of thy servant; For unto thee, O Lord, do I lift up my soul. For thou, Lord, art good, and ready to forgive, And plenteous in mercy unto all them that call upon thee. Give ear, O Lord, unto my prayer; And hearken unto the voice of my supplications. In the day of my trouble I will call upon thee; For thou wilt answer me. There is none like unto thee among the gods, O Lord; Neither are there any works like unto thy works. All nations whom thou hast made shall come and worship before thee, O Lord; And they shall glorify thy name. For thou art great, and doest wondrous things: Thou art God alone. Teach me thy way, O Lord; I will walk in thy truth: Unite my heart to fear thy name. I will praise thee, O Lord my God, with my whole heart; {99} And I will glorify thy name for evermore. For great is thy mercy toward me; And thou hast delivered my soul from the lowest pit. O God, the proud are risen up against me, And the congregation of violent men have sought after my soul, And have not set thee before them. But thou, O Lord, art a God full of compassion and gracious, Slow to anger, and plenteous in mercy and truth. O turn unto me, and have mercy upon me; Give thy strength unto thy servant, And save the son of thine handmaid. Shew me a token for good; That they which hate me may see it, and be ashamed, Because thou, Lord, hast helped me, and comforted me. --_Psalm 86_. {100} THE PRAISE OF ZION His foundation is in the holy mountains. The Lord loveth the gates of Zion More than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. I will make mention of Rahab and Babylon as among them that know me: Behold, Philistia, and Tyre, with Ethiopia: This one was born there. Yea, of Zion it shall be said, This one and that one was born in her; And the Most High himself will establish her. The Lord will count, when he writeth up the peoples, This one was born there. They that sing as well as they that dance shall say, All my fountains are in thee. --_Psalm 87_. {101}{102} [Illustration] MOUNT TABOR From a photograph in the possession of Rev. Louis F. Giroux of the American International College, Springfield, Mass., and used by his kind permission. "Esdraelon's plain still boasts its myrtle bowers, Golden with corn, or carpeted with flowers: How like a sainted mind that seeks the skies, Crowned with a glory, Tabor's tops arise. Jasmine's white bells and henna's yellow bloom, Breathe out their sweets till rocks e'en drink perfume; In viewless clouds those odors mount the air, And Tabor stands like some rich altar there." --_Nicolas Michell_ {103} THE HEAVENS AND THE EARTH ARE THINE I will sing of the mercies of the Lord for ever: With my mouth will I make known thy faithfulness to all generations. For I have said, Mercy shall be built up for ever; Thy faithfulness shalt thou establish in the very heavens. And the heavens shall praise thy wonders, O Lord; Thy faithfulness also in the assembly of the holy ones. For who in the skies can be compared unto the Lord? Who among the sons of the mighty is like unto the Lord? Thou rulest the pride of the sea: When the waves thereof arise, thou stillest them. The heavens are thine, the earth also is thine: The world and the fulness thereof, thou hast founded them. The north and the south, thou hast created them: Tabor and Hermon rejoice in thy name. Thou hast a mighty arm: Strong is thy hand, and high is thy right hand. Righteousness and judgment are the foundation of thy throne: Mercy and truth go before thy face. Blessed is the people that know the joyful sound: They walk, O Lord, in the light of thy countenance. In thy name do they rejoice all the day: And in thy righteousness are they exalted. For thou art the glory of their strength: And in thy favour our horn shall be exalted. For our shield belongeth unto the Lord; And our king to the Holy One of Israel. --_Psalm 89:1, 2, 5, 6, 9, 11-18_. {104} AS A WATCH IN THE NIGHT Lord, thou hast been our dwelling place In all generations. Before the mountains were brought forth, Or ever thou hadst formed the earth and the world, Even from everlasting to everlasting, thou art God. Thou turnest man to destruction; And sayest, Return, ye children of men. For a thousand years in thy sight Are but as yesterday when it is past, And as a watch in the night. Thou carriest them away as with a flood; they are as a sleep: In the morning they are like grass which groweth up. In the morning it flourisheth, and groweth up; In the evening it is cut down, and withereth. For we are consumed in thine anger, And in thy wrath are we troubled. Thou hast set our iniquities before thee, Our secret sins in the light of thy countenance. For all our days are passed away in thy wrath: We bring our years to an end as a tale that is told. The days of our years are threescore years and ten, Or even by reason of strength fourscore years; Yet is their pride but labour and sorrow; {105} For it is soon gone, and we fly away. Who knoweth the power of thine anger, And thy wrath according to the fear that is due unto thee? So teach us to number our days, That we may get us an heart of wisdom. Return, O Lord; how long? And let it repent thee concerning thy servants. O satisfy us in the morning with thy mercy; That we may rejoice and be glad all our days. Make us glad according to the days wherein thou hast afflicted us, And the years wherein we have seen evil. Let thy work appear unto thy servants, And thy glory upon their children. And let the beauty of the Lord our God be upon us: And establish thou the work of our hands upon us; Yea, the work of our hands establish thou it. --_Psalm 90_. {106} THE LORD IS OUR REFUGE He that dwelleth in the secret place of the Most High Shall abide under the shadow of the Almighty. I will say of the Lord, He is my refuge and my fortress; My God, in whom I trust. For he shall deliver thee from the snare of the fowler, And from the noisome pestilence. He shall cover thee with his pinions, And under his wings shalt thou take refuge: His truth is a shield and a buckler. Thou shalt not be afraid for the terror by night, Nor for the arrow that flieth by day; For the pestilence that walketh in darkness, Nor for the destruction that wasteth at noonday. A thousand shall fall at thy side, And ten thousand at thy right hand; But it shall not come nigh thee. Only with thine eyes shalt thou behold, And see the reward of the wicked. For thou, O Lord, art my refuge! Thou hast made the Most High thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy tent. For he shall give his angels charge over thee, To keep thee in all thy ways. {107} They shall bear thee up in their hands, Lest thou dash thy foot against a stone. Thou shalt tread upon the lion and adder: The young lion and the serpent shalt thou trample under feet. Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name. He shall call upon me, and I will answer him; I will be with him in trouble: I will deliver him, and honour him. With long life will I satisfy him, And shew him my salvation. --_Psalm 91_. {108} THE SONG OF THE FLOODS The Lord reigneth; he is clothed with majesty; The Lord is clothed with strength wherewith he hath girded himself: The world also is established, that it cannot be moved. Thy throne is established of old: Thou art from everlasting. The floods have lifted up, O Lord, The floods have lifted up their voice; The floods lift up their waves. Above the voices of many waters, The mighty breakers of the sea, The Lord on high is mighty. Thy testimonies are very sure: Holiness becometh thine house, O Lord, for evermore. --_Psalm 93_. {109}{110} [Illustration] ON THE COAST OF PALESTINE AT SUNSET. From a photograph taken by Mrs. Fontaine Meriwether, and used by her kind permission. "The sea is his and he made it, And his hands formed the dry land." [End illustration] {111} THE SEA AND THE LAND ARE HIS O come, let us sing unto the Lord: Let us make a joyful noise to the rock of our salvation. Let us come before his presence with thanksgiving, Let us make a joyful noise unto him with psalms. For the Lord is a great God, And a great King above all gods. In his hand are the deep places of the earth; The heights of the mountains are his also. The sea is his, and he made it; And his hands formed the dry land. O come, let us worship and bow down; Let us kneel before the Lord our Maker: For he is our God, And we are the people of his pasture, and the sheep of his hand. --_Psalm 95:1-7_. {112} O SING UNTO THE LORD A NEW SONG O sing unto the Lord a new song: Sing unto the Lord, all the earth. Sing unto the Lord, bless his name; Shew forth his salvation from day to day. Declare his glory among the nations, His marvellous works among all the peoples. For great is the Lord, and greatly to be praised: He is to be feared above all gods. For all the gods of the peoples are idols: But the Lord made the heavens. Honour and majesty are before him: Strength and beauty are in his sanctuary. Give unto the Lord, ye kindreds of the peoples, Give unto the Lord glory and strength. Give unto the Lord the glory due unto his name: Bring an offering, and come into his courts. O worship the Lord in the beauty of holiness: Tremble before him, all the earth. Say among the nations, The Lord reigneth: The world also is established that it cannot be moved: He shall judge the peoples with equity. Let the heavens be glad, and let the earth rejoice; Let the sea roar, and the fulness thereof; Let the field exult, and all that is therein; Then shall all the trees of the wood sing for joy Before the Lord, for he cometh; For he cometh to judge the earth: He shall judge the world with righteousness, And the peoples with his truth. --_Psalm 96_. {113} THE LORD REIGNETH The Lord reigneth; let the earth rejoice; Let the multitude of isles be glad. Clouds and darkness are round about him: Righteousness and judgment are the foundation of his throne. A fire goeth before him, And burneth up his adversaries round about. His lightnings lightened the world: The earth saw, and trembled. The hills melted like wax at the presence of the Lord, At the presence of the Lord of the whole earth. The heavens declare his righteousness, And all the peoples have seen his glory. Ashamed be all they that serve graven images, That boast themselves of idols: Worship him, all ye gods. Zion heard and was glad, And the daughters of Judah rejoiced; Because of thy judgments, O Lord. For thou, Lord, art most high above all the earth: Thou art exalted far above all gods. O ye that love the Lord, hate evil: He preserveth the souls of his saints; He delivereth them out of the hand of the wicked. Light is sown for the righteous, And gladness for the upright in heart. Be glad in the Lord, ye righteous; And give thanks to his holy name. --_Psalm 97_. {114} LET THE SEA ROAR O sing unto the Lord a new song; For he hath done marvellous things: His right hand, and his holy arm, hath wrought salvation for him. The Lord hath made known his salvation: His righteousness hath he openly shewed in the sight of the nations. He hath remembered his mercy and his faithfulness toward the house of Israel: All the ends of the earth have seen the salvation of our God. Make a joyful noise unto the Lord, all the earth: Break forth and sing for joy, yea, sing praises. Sing praises unto the Lord with the harp; With the harp and the voice of melody. With trumpets and sound of cornet Make a joyful noise before the King, the Lord. Let the sea roar, and the fulness thereof; The world, and they that dwell therein; Let the floods clap their hands; Let the hills sing for joy together Before the Lord, for he cometh to judge the earth: He shall judge the world with righteousness, And the peoples with equity. --_Psalm 98_. {115} HOLY IS THE LORD The Lord reigneth; let the peoples tremble: He sitteth above the cherubim; let the earth be moved. The Lord is great in Zion; And he is high above all the peoples. Let them praise thy great and terrible name: Holy is he. The king's strength also loveth justice; Thou dost establish equity; Thou executest justice and righteousness in Jacob. Exalt ye the Lord our God, And worship at his footstool: Holy is he. Moses and Aaron among his priests, And Samuel among them that call upon his name; They called upon the Lord, and he answereth them. He spake unto them in the pillar of cloud: They kept his testimonies, And the statute that he gave them. Thou answeredst them, O Lord our God: Thou wast a God that forgavest them, Though thou tookest vengeance of their doings. Exalt ye the Lord our God, And worship at his holy hill; For the Lord our God is holy. --_Psalm 99_. {116} THANKSGIVING AND PRAISE Make a joyful noise unto the Lord, all ye lands. Serve the Lord with gladness: Come before his presence with singing. Know ye that the Lord he is God: It is he that hath made us, and we are his; We are his people, and the sheep of his pasture. Enter into his gates with thanksgiving, And into his courts with praise: Give thanks unto him, and bless his name. For the Lord is good; his mercy endureth for ever; And his faithfulness unto all generations. --_Psalm 100_. {117} GOD IS UNCHANGEABLE I said, O my God, take me not away in the midst of my days: Thy years are throughout all generations. Of old hast thou laid the foundation of the earth; And the heavens are the work of thy hands. They shall perish, but thou shalt endure: Yea, all of them shall wax old like a garment; As a vesture shalt thou change them, and they shall be changed: But thou art the same, And thy years shall have no end. --_Psalm 102:24-27_. {118} OUR FATHER Bless the Lord, O my soul; And all that is within me, bless his holy name. Bless the Lord, O my soul, And forget not all his benefits: Who forgiveth all thine iniquities: Who healeth all thy diseases; Who redeemeth thy life from destruction; Who crowneth thee with lovingkindness and tender mercies: Who satisfieth thy mouth with good things; So that thy youth is renewed like the eagle. The Lord executeth righteous acts, And judgments for all that are oppressed. He made known his ways unto Moses, His doings unto the children of Israel. The Lord is full of compassion and gracious, Slow to anger, and plenteous in mercy. He will not always chide; Neither will he keep his anger for ever. He hath not dealt with us after our sins, Nor rewarded us after our iniquities. For as the heaven is high above the earth, So great is his mercy toward them that fear him. As far as the east is from the west, {119} So far hath he removed our transgressions from us. Like as a father pitieth his children, So the Lord pitieth them that fear him. For he knoweth our frame; He remembereth that we are dust. As for man, his days are as grass; As a flower of the field, so he flourisheth. For the wind passeth over it, and it is gone; And the place thereof shall know it no more. But the mercy of the Lord is from everlasting to everlasting upon them that fear him, And his righteousness unto children's children; To such as keep his covenant, And to those that remember his precepts to do them. The Lord hath established his throne in the heavens; And his kingdom ruleth over all. Bless the Lord, ye angels of his: Ye mighty in strength, that fulfil his word, Hearkening unto the voice of his word. Bless the Lord, all ye his hosts; Ye ministers of his, that do his pleasure. Bless the Lord, all ye his works, In all places of his dominion: Bless the Lord, O my soul. --_Psalm 108_. {120} GOD THE CREATOR Bless the Lord, O my soul. O Lord my God, thou art very great; Thou art clothed with honour and majesty. Who coverest thyself with light as with a garment; Who stretchest out the heavens like a curtain: Who layeth the beams of his chambers in the waters; Who maketh the clouds his chariot; Who walketh upon the wings of the wind: Who maketh winds his messengers; His ministers a flaming fire: Who laid the foundations of the earth, That it should not be moved for ever. Thou coveredst it with the deep as with a vesture; The waters stood above the mountains. At thy rebuke they fled; At the voice of thy thunder they hasted away; They went up by the mountains, they went down by the valleys, Unto the place which thou hadst founded for them. Thou hast set a bound that they may not pass over; That they turn not again to cover the earth. He sendeth forth springs into the valleys; They run among the mountains: They give drink to every beast of the field; {121} The wild asses quench their thirst. By them the birds of the heaven have their habitation, They sing among the branches. He watereth the mountains from his chambers: The earth is satisfied with the fruit of thy works. He causeth the grass to grow for the cattle, And herb for the service of man; That he may bring forth food out of the earth: And wine that maketh glad the heart of man, And oil to make his face to shine, And bread that strengtheneth man's heart. The trees of the Lord are satisfied; The cedars of Lebanon, which he hath planted; Where the birds make their nests: As for the stork, the fir trees are her house. The high mountains are for the wild goats; The rocks are a refuge for the conies. He appointed the moon for seasons: The sun knoweth his going down. Thou makest darkness, and it is night; Wherein all the beasts of the forest do creep forth. The young lions roar after their prey, And seek their meat from God. The sun ariseth, they get them away, And lay them down in their dens. Man goeth forth unto his work And to his labour until the evening. O Lord, how manifold are thy works! In wisdom hast thou made them all: {122} The earth is full of thy riches. Yonder is the sea, great and wide, Wherein are things creeping innumerable, Both small and great beasts. There go the ships; There is leviathan, whom thou hast formed to take his pastime therein. These wait all upon thee, That thou mayest give them their meat in due season. That thou givest unto them they gather; Thou openest thine hand, they are satisfied with good. Thou hidest thy face, they are troubled; Thou takest away their breath, they die, And return to their dust. Thou sendest forth thy spirit, they are created; And thou renewest the face of the ground. Let the glory of the Lord endure for ever; Let the Lord rejoice in his works: Who looketh on the earth, and it trembleth; He toucheth the mountains, and they smoke. I will sing unto the Lord as long as I live: I will sing praise to my God while I have any being. Let my meditation be sweet unto him: I will rejoice in the Lord. Let sinners be consumed out of the earth, And let the wicked be no more. Bless the Lord, O my soul. Praise ye the Lord. --_Psalm 104_. {123} HE HATH NOT DEALT SO WITH ANY NATION Oh give thanks unto the Lord, call upon his name; Make known among the peoples his doings. Sing unto him, sing praises unto him; Talk ye of all his marvellous works. Glory ye in his holy name: Let the heart of them rejoice that seek the Lord. Seek ye the Lord and his strength; Seek his face evermore. Remember his marvellous works that he hath done, His wonders, and the judgments of his mouth, O ye children of Abraham his servant, Ye children of Jacob, his chosen ones. He is the Lord our God: His judgments are in all the earth. He hath remembered his covenant for ever, The word which he commanded to a thousand generations, The covenant which he made with Abraham, And his oath unto Isaac, And confirmed the same unto Jacob for a statute, To Israel for an everlasting covenant, Saying, "Unto thee will I give the land of Canaan, The lot of your inheritance," When they were but a few men in number, Yea, very few, and sojourners in it. {124} And they went about from nation to nation, From one kingdom to another people. He suffered no man to do them wrong; Yea, he reproved kings for their sakes, Saying, "Touch not mine anointed ones, And do my prophets no harm." And he called for a famine upon the land; He brake the whole staff of bread. He sent a man before them; Joseph was sold for a servant: His feet they hurt with fetters; He was laid in chains of iron, Until the time that his word came to pass, The word of the Lord tried him. The king sent and loosed him; Even the ruler of peoples, and let him go free. He made him lord of his house, And ruler of all his substance; To bind his princes at his pleasure, And teach his elders wisdom. Israel also came into Egypt; And Jacob sojourned in the land of Ham. And he increased his people greatly, And made them stronger than their adversaries. He turned their heart to hate his people, To deal subtilly with his servants. He sent Moses his servant, And Aaron whom he had chosen. They set among them his signs, {125} And wonders in the land of Ham. He sent darkness, and made it dark; And they rebelled not against his words. He turned their waters into blood, And slew their fish. Their land swarmed with frogs, In the chambers of their kings. He spake, and there came swarms of flies, And lice in all their borders. He gave them hail for rain, And flaming fire in their land. He smote their vines also and their fig trees; And brake the trees of their borders. He spake, and the locust came, And the cankerworm, and that without number, And did eat up every herb in their land, And did eat up the fruit of their ground. He smote also all the firstborn in their land, The chief of all their strength. And he brought them forth with silver and gold: And there was not one feeble person among his tribes, Egypt was glad when they departed; For the fear of them had fallen upon them. He spread a cloud for a covering; And fire to give light in the night. They asked, and he brought quails, And satisfied them with the bread of heaven. He opened the rock, and waters gushed out; They ran in the dry places like a river. For he remembered his holy word. {126} And Abraham his servant. And he brought forth his people with joy, And his chosen with singing. And he gave them the lands of the nations; And they took the labour of the peoples in possession: That they might keep his statutes, And observe his laws. Praise ye the Lord. Praise ye the Lord. O give thanks unto the Lord; for he is good: For his mercy endureth for ever. Who can utter the mighty acts of the Lord, Or shew forth all his praise? Blessed are they that keep judgment, And he that doeth righteousness at all times. Remember me, O Lord, with the favour that thou bearest unto thy people; O visit me with thy salvation: That I may see the prosperity of thy chosen, That I may rejoice in the gladness of thy nation, That I may glory with thine inheritance. We have sinned with our fathers, We have committed iniquity, we have done wickedly. Our fathers understood not thy wonders in Egypt; They remembered not the multitude of thy mercies; But were rebellious at the sea, even at the Red Sea. Nevertheless he saved them for his name's sake, That he might make his mighty power to be known. He rebuked the Red Sea also, and it was dried up: {127} So he led them through the depths, as through a wilderness. And he saved them from the hand of him that hated them, And redeemed them from the hand of the enemy. And the waters covered their adversaries: There was not one of them left. Then believed they his words; They sang his praise. They soon forgot his works; They waited not for his counsel: But lusted exceedingly in the wilderness, And tempted God in the desert. And he gave them their request; But sent leanness into their soul. They envied Moses also in the camp, And Aaron the saint of the Lord. The earth opened and swallowed up Dathan, And covered the company of Abiram. And a fire was kindled in their company; The flame burned up the wicked. They made a calf in Horeb, And worshipped a molten image. Thus they changed their glory For the likeness of an ox that eateth grass. They forgot God their saviour, Which had done great things in Egypt; Wondrous works in the land of Ham, And terrible things by the Red Sea. Therefore he said that he would destroy them, Had not Moses his chosen stood before him in the breach, To turn away his wrath, lest he should destroy them. {128} Yea, they despised the pleasant land, They believed not his word; But murmured in their tents, And hearkened not unto the voice of the Lord. Therefore he lifted up his hand unto them, That he would overthrow them in the wilderness: And that he would overthrow them among the nations, And scatter them in the lands. They joined themselves also unto Baal-peor, And ate the sacrifices of the dead. Thus they provoked him to anger with their doings; And the plague broke in upon them. Then stood up Phinehas, and executed judgment: And so the plague was stayed. And that was counted unto him for righteousness, Unto all generations for evermore. They angered him also at the waters of Meribah, So that it went ill with Moses for their sakes: Because they were rebellious against his spirit, And he spake unadvisedly with his lips. They did not destroy the peoples, As the Lord commanded them; But mingled themselves with the nations, And learned their works: And they served their idols; Which became a snare unto them: Yea, they sacrificed their sons and their daughters unto demons, And shed innocent blood, even the blood of their sons and of their daughters, {129} Whom they sacrificed unto the idols of Canaan; And the land was polluted with blood. Thus were they defiled with their works, And did very evil in their doings. Therefore was the wrath of the Lord kindled against this people, And he abhorred his inheritance. And he gave them into the hand of the nations; And they that hated them ruled over them. Their enemies also oppressed them, And they were brought into subjection under their hand. Many times did he deliver them; But they were rebellious in their counsel, And were brought low in their iniquity. Nevertheless he regarded their distress, When he heard their cry: And he remembered for them his covenant, And repented according to the multitude of his lovingkindnesses. He made them also to be pitied Of all those that carried them captive. Save us, O Lord our God, And gather us from among the nations, To give thanks unto thy holy name, And to triumph in thy praise. Blessed be the Lord, the God of Israel, From everlasting even to everlasting. And let all the people say, Amen. Praise ye the Lord. --_Psalms 105, 106_. {130} HIS MERCY ENDURETH FOREVER O give thanks unto the Lord; for he is good: For his mercy endureth for ever. Let the redeemed of the Lord say so, Whom he hath redeemed from the hand of the adversary; And gathered them out of the lands, From the east and from the west, From the north and from the south. They wandered in the wilderness in a desert way; They found no city of habitation. Hungry and thirsty, Their soul fainted in them. Then they cried unto the Lord in their trouble, And he delivered them out of their distresses. He led them also by a straight way, That they might go to a city of habitation. Oh that men would praise the Lord for his goodness, And for his wonderful works to the children of men! For he satisfieth the longing soul, And the hungry soul he filleth with good. Such as sat in darkness and in the shadow of death, Being bound in affliction and iron; Because they rebelled against the words of God, And contemned the counsel of the Most High: Therefore he brought down their heart with labour; {131} They fell down, and there was none to help. Then they cried unto the Lord in their trouble, And he saved them out of their distresses. He brought them out of darkness and the shadow of death, And brake their bands in sunder. Oh that men would praise the Lord for his goodness, And for his wonderful works to the children of men! For he hath broken the gates of brass, And cut the bars of iron in sunder. Fools because of their transgression, And because of their iniquities, are afflicted. Their soul abhorreth all manner of meat; And they draw near unto the gates of death. Then they cry unto the Lord in their trouble, And he saveth them out of their distresses. He sendeth his word, and healeth them, And delivereth them from their destructions. Oh that men would praise the Lord for his goodness, And for his wonderful works to the children of men! And let them offer the sacrifices of thanksgiving, And declare his works with singing. They that go down to the sea in ships, That do business in great waters; These see the works of the Lord, And his wonders in the deep. For he commandeth, and raiseth the stormy wind, Which lifteth up the waves thereof. They mount up to the heaven, they go down again to the depths: {132} Their soul melteth away because of trouble. They reel to and fro, and stagger like a drunken man, And are at their wits' end. Then they cry unto the Lord in their trouble, And he bringeth them out of their distresses. He maketh the storm a calm, So that the waves thereof are still. Then are they glad because they be quiet; So he bringeth them unto the haven where they would be. Oh that men would praise the Lord for his goodness, And for his wonderful works to the children of men! Let them exalt him also in the assembly of the people, And praise him in the seat of the elders. He turneth rivers into a wilderness, And watersprings into a thirsty ground; A fruitful land into a salt desert, For the wickedness of them that dwell therein. He turneth a wilderness into a pool of water, And a dry land into watersprings. And there he maketh the hungry to dwell, That they may prepare a city of habitation; And sow fields, and plant vineyards, And get them fruits of increase. He blesseth them also, so that they are multiplied greatly; And he suffereth not their cattle to decrease. Again, they are diminished and bowed down Through oppression, trouble, and sorrow. He poureth contempt upon princes, {133} And causeth them to wander in the waste, where there is no way. Yet setteth he the needy on high from affliction, And maketh him families like a flock. The upright shall see it, and be glad; And all iniquity shall stop her mouth. Whoso is wise shall give heed to these things, And they shall consider the mercies of the Lord. --_Psalm 107_. {134} HIS GLORY IS ABOVE THE HEAVENS Praise ye the Lord. Praise, O ye servants of the Lord, Praise the name of the Lord. Blessed be the name of the Lord From this time forth and for evermore. From the rising of the sun unto the going down of the same The Lord's name is to be praised. The Lord is high above all nations, And his glory above the heavens. Who is like unto the Lord our God, Who hath his seat on high, Who humbleth himself to behold The things that are in heaven and in the earth? He raiseth up the poor out of the dust, And lifteth up the needy from the dunghill; That he may set him with princes, Even with the princes of his people. When Israel went forth out of Egypt, The house of Jacob from a people of strange language; Judah became his sanctuary, Israel his dominion. The sea saw it, and fled; {135} Jordan was driven back. The mountains skipped like rams, The little hills like young sheep. What aileth thee, O thou sea, that thou fleest? Thou Jordan, that thou turnest back? Ye mountains, that ye skip like rams; Ye little hills, like young sheep? Tremble, thou earth, at the presence of the Lord, At the presence of the God of Jacob; Who turned the rock into a pool of water, The flint into a fountain of waters. --_Psalms 113:1-8; 114_. {136} IDOLS OF SILVER AND GOLD Not unto us, O Lord, not unto us, But unto thy name give glory, For thy mercy, and for thy truth's sake. Wherefore should the nations say, Where is now their God? But our God is in the heavens: He hath done whatsoever he pleased. Their idols are silver and gold, The work of men's hands. They have mouths, but they speak not; Eyes have they, but they see not; They have ears, but they hear not; Noses have they, but they smell not; They have hands, but they handle not; Feet have they, but they walk not; Neither speak they through their throat. They that make them shall be like unto them; Yea, everyone that trusteth in them. --_Psalm 115:1-8_. {137} I WILL CALL UPON THE NAME OF THE LORD I love the Lord, because he hath heard My voice and my supplications. Because he hath inclined his ear unto me, Therefore will I call upon him as long as I live. The sorrows of death compassed me, And the pains of Sheol seized me: I found trouble and sorrow. Then called I upon the name of the Lord; O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous; Yea, our God is merciful. The Lord preserveth the simple: I was brought low, and he saved me. Return unto thy rest, O my soul; For the Lord hath dealt bountifully with thee. For thou hast delivered my soul from death, Mine eyes from tears, And my feet from falling. I will walk before the Lord In the land of the living. I believe, for I will speak: I was greatly afflicted: {138} I said in my haste, All men are a lie. What shall I render unto the Lord For all his benefits toward me? I will take the cup of salvation, And call upon the name of the Lord. I will pay my vows unto the Lord, Yea, in the presence of all his people. Precious in the sight of the Lord Is the death of his saints. O Lord, truly I am thy servant: I am thy servant, the son of thine handmaid; Thou hast loosed my bonds. I will offer to thee the sacrifice of thanksgiving, And will call upon the name of the Lord. I will pay my vows unto the Lord. --_Psalm 116:1-18_. {139} PRAISE THE LORD, YE NATIONS O praise the Lord, all ye nations; Laud him, all ye peoples. For his mercy is great toward us; And the truth of the Lord endureth for ever. Praise ye the Lord. --_Psalm 117_. {140} THE LORD IS MY STRENGTH AND SONG O give thanks unto the Lord; for he is good: For his mercy endureth for ever. Let Israel now say, That his mercy endureth for ever. Let the house of Aaron now say, That his mercy endureth for ever. Let them now that fear the Lord say, That his mercy endureth for ever. Out of my distress I called upon the Lord: The Lord answered me and set me in a large place. The Lord is on my side; I will not fear: What can man do unto me? The Lord is on my side among them that help me: Therefore shall I see my desire upon them that hate me. It is better to trust in the Lord Than to put confidence in man. It is better to trust in the Lord Than to put confidence in princes. All nations compassed me about: In the name of the Lord I will cut them off. They compassed me about; yea, they compassed me about: In the name of the Lord I will cut them off. They compassed me about like bees; they are quenched as the fire of thorns: {141} In the name of the Lord I will cut them off. Thou didst thrust sore at me that I might fall: But the Lord helped me. The Lord is my strength and song; And he is become my salvation. The voice of rejoicing and salvation is in the tents of the righteous: The right hand of the Lord doeth valiantly. The right hand of the Lord is exalted: The right hand of the Lord doeth valiantly. I shall not die, but live, And declare the works of the Lord. The Lord hath chastened me sore: But he hath not given me over unto death. Open to me the gates of righteousness: I will enter into them, I will give thanks unto the Lord. This is the gate of the Lord; The righteous shall enter into it. I will give thanks unto thee, for thou hast answered me, And art become my salvation. The stone which the builders rejected Is become the head of the corner. This is the Lord's doing; It is marvellous in our eyes. This is the day which the Lord hath made; We will rejoice and be glad in it. Save now, we beseech thee, O Lord: O Lord, we beseech thee, send now prosperity. Blessed be he that cometh in the name of the Lord: {142} We have blessed you out of the house of the Lord. The Lord is God, and he hath given us light: Bind the sacrifice with cords, even unto the horns of the altar. Thou art my God, and I will give thanks unto thee: Thou art my God, I will exalt thee. O give thanks unto the Lord; for he is good; For his mercy endureth for ever. --_Psalm 118_. {143} THE SONGS OF THE PURE IN HEART Blessed are they that are perfect in the way, Who walk in the law of the Lord. Blessed are they that keep his testimonies, That seek him with the whole heart. Yea, they do no unrighteousness; They walk in his ways. Thou hast commanded us thy precepts, That we should observe them diligently. Oh that my ways were established To observe thy statutes! Then shall I not be ashamed, When I have respect unto all thy commandments. I will give thanks unto thee with uprightness of heart, When I learn thy righteous judgments. I will observe thy statutes: O forsake me not utterly. Wherewithal shall a young man cleanse his way? By taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. Thy word have I laid up in mine heart, That I might not sin against thee. Blessed art thou, O Lord: Teach me thy statutes. {144} With my lips have I declared All the judgments of thy mouth. I have rejoiced in the way of thy testimonies, As much as in all riches. I will meditate in thy precepts, And have respect unto thy ways. I will delight myself in thy statutes: I will not forget thy word. Deal bountifully with thy servant, that I may live; So will I observe thy word. Open thou mine eyes, that I may behold Wondrous things out of thy law. I am a sojourner in the earth: Hide not thy commandments from me. My soul breaketh for the longing That it hath unto thy judgments at all times. Thou hast rebuked the proud that are cursed, Who wander from thy commandments. Take away from me reproach and contempt; For I have kept thy testimonies. Princes also sat and talked against me: But thy servant did meditate in thy statutes. Thy testimonies also are my delight And my counsellors. My soul cleaveth unto the dust: Quicken thou me according to thy word. I declared my ways, and thou answeredst me: Teach me thy statutes. {145} Make me to understand the way of thy precepts: So shall I meditate of thy wondrous works. My soul melteth for heaviness: Strengthen thou me according unto thy word. Remove from me the way of falsehood: And grant me thy law graciously. I have chosen the way of faithfulness: Thy judgments have I set before me. I cleave unto thy testimonies: O Lord, put me not to shame. I will run the way of thy commandments, When thou shalt enlarge my heart. Teach me, O Lord, the way of thy statutes; And I shall keep it unto the end. Give me understanding, and I shall keep the law; Yea, I shall observe it with my whole heart. Make me to go in the path of thy commandments; For therein do I delight. Incline my heart unto thy testimonies, And not to covetousness. Turn away mine eyes from beholding vanity, And quicken me in thy ways. Confirm thy word unto thy servant, Which belongeth unto the fear of thee. Turn away my reproach whereof I am afraid; For thy judgments are good. Behold, I have longed after thy precepts: Quicken me in thy righteousness. Let thy mercies also come unto me, O Lord, {146} Even thy salvation, according to thy word. So shall I have an answer for him that reproacheth me; For I trust in thy word. And take not the word of truth utterly out of my mouth; For I have hoped in thy judgments. So shall I observe thy law continually For ever and ever. And I will walk at liberty; For I have sought thy precepts. I will also speak of thy testimonies before kings, And will not be ashamed. And I will delight myself in thy commandments, Which I have loved. I will lift up my hands also unto thy commandments, which I have loved; And I will meditate in thy statutes. Thy hands have made me and fashioned me: Give me understanding, that I may learn thy commandments. They that fear thee shall see me and be glad; Because I have hoped in thy word. I know, O Lord, that thy judgments are righteous, And that in faithfulness thou hast afflicted me. Let, I pray thee, thy lovingkindness be for my comfort, According to thy word unto thy servant. Let thy tender mercies come unto me, that I may live: For thy law is my delight. Let the proud be ashamed; for they have overthrown me wrongfully: {147} But I will meditate in thy precepts. Let those that fear thee turn unto me, And they shall know thy testimonies. Let my heart be perfect in thy statutes; That I be not ashamed. My soul fainteth for thy salvation: But I hope in thy word. Mine eyes fail for thy word, While I say, "When wilt thou comfort me?" For I am become like a bottle in the smoke; Yet do I not forget thy statutes. How many are the days of thy servant? When wilt thou execute judgment on them that persecute me? The proud have digged pits for me, Who are not after thy law. All thy commandments are faithful: They persecute me wrongfully; help thou me. They had almost consumed me upon earth; But I forsook not thy precepts. Quicken me after thy lovingkindness; So shall I observe the testimony of thy mouth. For ever, O Lord, Thy word is settled in heaven. Thy faithfulness is unto all generations: Thou hast established the earth, and it abideth. They abide this day according to thine ordinances; For all things are thy servants. {148} Unless thy law had been my delight, I should then have perished in mine affliction. I will never forget thy precepts; For with them thou hast quickened me. I am thine, save me; For I have sought thy precepts. The wicked have waited for me to destroy me; But I will consider thy testimonies. I have seen an end of all perfection; But thy commandment is exceeding broad. Oh how love I thy law! It is my meditation all the day. Thy commandments make me wiser than mine enemies; For they are ever with me. I have more understanding than all my teachers; For thy testimonies are my meditation. I understand more than the aged, Because I have kept thy precepts. I have refrained my feet from every evil way, That I might observe thy word. I have not turned aside from thy judgments; For thou hast taught me. How sweet are thy words unto my taste! Yea, sweeter than honey to my mouth! Through thy precepts I get understanding: Therefore I hate every false way. Thy word is a lamp unto my feet and a light unto my path. I have sworn, and have confirmed it, That I will observe thy righteous judgments. {149} I am afflicted very much: Quicken me, O Lord, according unto thy word. Accept, I beseech thee, the freewill offerings of my mouth, O Lord, And teach me thy judgments. My soul is continually in my hand; Yet do I not forget thy law. The wicked have laid a snare for me; Yet went I not astray from thy precepts. Thy testimonies have I taken as an heritage for ever; For they are the rejoicing of my heart. I have inclined mine heart to perform thy statutes, For ever, even unto the end. I hate them that are of a double mind; But thy law do I love. Thou art my hiding place and my shield: I hope in thy word. Depart from me, ye evil-doers; That I may keep the commandments of my God. Uphold me according unto thy word, that I may live; And let me not be ashamed of my hope. Hold thou me up, and I shall be safe, And shall have respect unto thy statutes continually. Thou hast set at nought all them that err from thy statutes; For their deceit is falsehood. Thou puttest away all the wicked of the earth like dross: Therefore I love thy commandments. My flesh trembleth for fear of thee; {150} And I am afraid of thy judgments. I have done judgment and justice: Leave me not to mine oppressors. Be surety for thy servant for good: Let not the proud oppress me. Mine eyes fail for thy salvation, And for thy righteous word. Deal with thy servant according unto thy mercy, And teach me thy statutes. I am thy servant, give me understanding; That I may know thy testimonies. It is time for the Lord to work; For they have made void thy law. Therefore I love thy commandments Above gold, yea, above fine gold. Therefore I esteem all thy precepts concerning all things to be right; And I hate every false way. Thy testimonies are wonderful: Therefore doth my soul keep them. The opening of thy words giveth light; It giveth understanding unto the simple. I opened wide my mouth, and panted; For I longed for thy commandments. Turn thee unto me, and have mercy upon me, As thou usest to do unto those that love thy name. Order my footsteps in thy word; And let not any iniquity have dominion over me. {151} Redeem me from the oppression of man: So will I observe thy precepts. Make thy face to shine upon thy servant; And teach me thy statutes. Mine eyes run down with rivers of water, Because they observe not thy law. Righteous art thou, O Lord, And upright are thy judgments. Thou hast commanded thy testimonies in righteousness and very faithfulness. My zeal hath consumed me, Because mine adversaries have forgotten thy words. Thy word is very pure; Therefore thy servant loveth it. I am small and despised: Yet do not I forget thy precepts. Thy righteousness is everlasting righteousness, And thy law is truth. Trouble and anguish have taken hold on me: Yet thy commandments are my delight. Thy testimonies are righteous for ever: Give me understanding, and I shall live. I have called with my whole heart; answer me, O Lord: I will keep thy statutes. I have called unto thee; save me, And I shall observe thy testimonies. I rose before the dawning of the morning, and cried: I hoped in thy words. {152} Mine eyes outwatched the night watches, That I might meditate in thy word. Hear my voice according unto thy lovingkindness: Quicken me, O Lord, according to thy judgments. They draw nigh that follow after wickedness; They are far from thy law. Thou art nigh, O Lord, And all thy commandments are truth. Of old have I known from thy testimonies, That thou hast founded them for ever. Consider mine affliction, and deliver me; For I do not forget thy law. Plead thou my cause, and redeem me: Quicken me according to thy word. Salvation is far from the wicked; For they seek not thy statutes. Great are thy tender mercies, O Lord: Quicken me according to thy judgments. Many are my persecutors and mine adversaries; Yet have I not swerved from thy testimonies. I beheld the treacherous dealers, and was grieved; Because they observe not thy word. Consider how I love thy precepts: Quicken me, O Lord, according to thy lovingkindness. The sum of thy word is truth; And everyone of thy righteous judgments endureth for ever. --_Psalm 119:1-48, 73-160_. {153}{154} [Illustration] MOUNT CARMEL "I will lift my eyes unto the mountains." [End illustration] {155} I WILL LIFT MINE EYES UNTO THE MOUNTAINS I will lift up mine eyes unto the mountains: From whence shall my help come? My help cometh from the Lord, Who made heaven and earth. He will not suffer thy foot to be moved: He that keepeth thee will not slumber. Behold, he that keepeth Israel Shall neither slumber nor sleep. The Lord is thy keeper: The Lord is thy shade upon thy right hand. The sun shall not smite thee by day, Nor the moon by night. The Lord shall keep thee from all evil; He shall keep thy soul. The Lord shall keep thy going out and thy coming in, From this time forth and for evermore. --_Psalm 121_. {156} A PILGRIM SONG I was glad when they said unto me, "Let us go unto the house of the Lord." Our feet are standing Within thy gates, O Jerusalem; Jerusalem, that art builded As a city that is compact together: Whither the tribes go up, even the tribes of the Lord, For a testimony unto Israel, To give thanks unto the name of the Lord. For there are set thrones for judgment, The thrones of the house of David. Pray for the peace of Jerusalem: They shall prosper that love thee. Peace be within thy walls, And prosperity within thy palaces. For my brethren and companions' sakes, I will now say, "Peace be within thee." For the sake of the house of the Lord our God I will seek thy good. --_Psalm 122_. {157} A SONG OF THE EXILES When the Lord turned again the captivity of Zion, We were like unto them that dream. Then was our mouth filled with laughter, And our tongue with singing: Then said they among the nations, The Lord hath done great things for them. The Lord hath done great things for us; Whereof we are glad. Turn again our captivity, O Lord, As the streams in the South. They that sow in tears shall reap in joy. Though he goeth on his way weeping, bearing forth the seed; He shall come again with joy, bringing his sheaves with him. --_Psalm 126_. {158} "DE PROFUNDIS." Out of the depths have I cried unto thee, O Lord. Lord, hear my voice: Let thine ears be attentive To the voice of my supplications. If thou, Lord, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, That thou mayest be feared. I wait for the Lord, my soul doth wait, And in his word do I hope. My soul looketh for the Lord, More than watchmen look for the morning; Yea, more than watchmen for the morning. O Israel, hope in the Lord; For with the Lord there is mercy, And with him is plenteous redemption. And he shall redeem Israel From all his iniquities. --_Psalm 130_. {159} BROTHERHOOD Behold, how good and how pleasant it is For brethren to dwell together in unity! It is like the precious oil upon the head, That ran down upon the beard, Even Aaron's beard; That came down upon the skirt of his garments; Like the dew of Hermon, That cometh down upon the mountains of Zion: For there the Lord commanded the blessing, Even life for evermore. --_Psalm 133_. {160} BLESS YE THE LORD Behold, bless ye the Lord, all ye servants of the Lord, Who by night stand in the house of the Lord. Lift up your hands to the sanctuary, And bless ye the Lord. The Lord bless thee out of Zion; Even he that made heaven and earth. Praise ye the Lord. Praise ye the name of the Lord; Praise him, O ye servants of the Lord: Ye that stand in the house of the Lord, In the courts of the house of our God. Praise ye the Lord; for the Lord is good: Sing praises unto his name; for it is pleasant. For the Lord hath chosen Jacob unto himself, And Israel for his peculiar treasure. For I know that the Lord is great, And that our Lord is above all gods. Whatsoever the Lord pleased, that hath he done, In heaven and in earth, in the seas and in all deeps. He causeth the vapours to ascend from the ends of the earth; He maketh lightnings for the rain; He bringeth forth the wind out of his treasuries. {161} Who smote the firstborn of Egypt, Both of man and beast. He sent signs and wonders into the midst of thee, O Egypt, Upon Pharaoh, and upon all his servants. Who smote many nations, And slew mighty kings; Sihon king of the Amorites, And Og king of Bashan, And all the kingdoms of Canaan: And gave their land for an heritage, An heritage unto Israel his people. Thy name, O Lord, endureth for ever; Thy memorial, O Lord, throughout all generations. For the Lord shall judge his people, And repent himself concerning his servants. The idols of the nations are silver and gold, The work of men's hands. They have mouths, but they speak not; Eyes have they, but they see not; They have ears, but they hear not; Neither is there any breath in their mouths. They that make them shall be like unto them; Yea, everyone that trusteth in them. O house of Israel, bless ye the Lord: O house of Aaron, bless ye the Lord: O house of Levi, bless ye the Lord: Ye that fear the Lord, bless ye the Lord. Blessed be the Lord out of Zion, {162} Who dwelleth at Jerusalem. Praise ye the Lord. O give thanks unto the Lord; for he is good: For his mercy endureth for ever. O give thanks unto the God of gods: For his mercy endureth for ever. O give thanks unto the Lord of lords: For his mercy endureth for ever. To him who alone doeth great wonders: For his mercy endureth for ever. To him who by understanding made the heavens: For his mercy endureth for ever. To him who spread forth the earth above the waters: For his mercy endureth for ever. To him who made great lights: For his mercy endureth for ever: The sun to rule by day: For his mercy endureth for ever: The moon and stars to rule by night: For his mercy endureth for ever. To him who smote Egypt in their firstborn: For his mercy endureth for ever: And brought out Israel from among them: For his mercy endureth for ever: With a strong hand, and with a stretched out arm: For his mercy endureth for ever. To him who divided the Red Sea in sunder: For his mercy endureth for ever: And made Israel to pass through the midst of it: {163} For his mercy endureth for ever: But overthrew Pharaoh and his host in the Red Sea: For his mercy endureth for ever. To him who led his people through the wilderness: For his mercy endureth for ever. To him who smote great kings: For his mercy endureth for ever: And slew famous kings: For his mercy endureth for ever: Sihon king of the Amorites: For his mercy endureth for ever: And Og king of Bashan: For his mercy endureth for ever: And gave their land for an heritage: For his mercy endureth for ever: Even an heritage unto Israel his servant: For his mercy endureth for ever. Who remembered us in our low estate: For his mercy endureth for ever: And hath delivered us from our adversaries: For his mercy endureth for ever. He giveth food to all flesh: For his mercy endureth for ever. O give thanks unto the God of heaven: For his mercy endureth for ever. --_Psalms 134-136_. {164} THE EYE OF THE LORD O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, Thou understandest my thought afar off. Thou searchest out my path and my lying down, And art acquainted with all my ways. For there is not a word in my tongue, But, lo, O Lord, thou knowest it altogether. Thou hast beset me behind and before, And laid thine hand upon me. Such knowledge is too wonderful for me; It is high, I cannot attain unto it. Whither shall I go from thy spirit? Or whither shall I flee from thy presence? If I ascend up into heaven, thou art there: If I make my bed in Sheol, behold, thou art there. If I take the wings of the morning, And dwell in the uttermost parts of the sea; Even there shall thy hand lead me, And thy right hand shall hold me. If I say, Surely the darkness shall overwhelm me, And the light about me shall be night; Even the darkness hideth not from thee, But the night shineth as the day: The darkness and the light are both alike to thee. {165} How precious also are thy thoughts unto me, O God! How great is the sum of them! If I should count them, they are more in number than the sand: When I awake, I am still with thee. Search me, O God, and know my heart: Try me, and know my thoughts: And see if there be any way of wickedness in me, And lead me in the way everlasting. --_Psalm 139:1-12, 17, 18, 23, 24_. {166} HAPPY IS THE PEOPLE WHOSE GOD IS THE LORD Blessed be the Lord my rock, Who teacheth my hands to war, And my fingers to fight: My lovingkindness, and my fortress, My high tower, and my deliverer; My shield, and he in whom I trust; Who subdueth my people under me. Lord, what is man, that thou takest knowledge of him? Or the son of man, that thou makest account of him? Man is like to vanity: His days are as a shadow that passeth away. Bow thy heavens, O Lord, and come down: Touch the mountains, and they shall smoke. Cast forth lightning, and scatter them; Send out thine arrows, and discomfit them. Stretch forth thy hand from above; Rescue me, and deliver me out of great waters, Out of the hand of aliens; Whose mouth speaketh deceit, And whose right hand is a right hand of falsehood, I will sing a new song unto thee, O God: Upon a psaltery of ten strings will I sing praises unto thee. {167} Thou art he that giveth salvation unto kings; Who rescueth David his servant from the hurtful sword. Rescue me, and deliver me out of the hand of aliens, Whose mouth speaketh deceit, And whose right hand is a right hand of falsehood. When our sons shall be as plants grown up in their youth, And our daughters as corner stones hewn after the fashion of a palace; When our garners are full, affording all manner of store, And our sheep bring forth thousands and ten thousands in our fields; When our oxen are well laden; When there is no breaking in, and no going forth, And no outcry in our streets: Happy is the people that is in such a case; Yea, happy is the people whose God is the Lord. --_Psalm 144_ {168} SLOW TO ANGER AND PLENTEOUS IN MERCY I will extol thee, my God, O King; And I will bless thy name for ever and ever. Every day will I bless thee; And I will praise thy name for ever and ever. Great is the Lord, and greatly to be praised; And his greatness is unsearchable. One generation shall laud thy works to another, And shall declare thy mighty acts. Of the glorious majesty of thine honour, And of thy wondrous works, will I meditate. And men shall speak of the might of thy terrible acts; And I will declare thy greatness. They shall utter the memory of thy great goodness, And shall sing of thy righteousness The Lord is gracious, and full of compassion; Slow to anger, and of great mercy. The Lord is good to all; And his tender mercies are over all his works. All thy works shall give thanks unto thee, O Lord; And thy saints shall bless thee. They shall speak of the glory of thy kingdom, And talk of thy power; To make known to the sons of men his mighty acts, And the glory of the majesty of his kingdom. {169} Thy kingdom is an everlasting kingdom, And thy dominion endureth throughout all generations. The Lord upholdeth all that fall, And raiseth up all those that be bowed down. The eyes of all wait upon thee; And thou givest them their food in due season. Thou openest thine hand, And satisfiest the desire of every living thing. The Lord is righteous in all his ways, And gracious in all his works. The Lord is nigh unto all them that call upon him, To all that call upon him in truth. He will fulfil the desire of them that fear him; He also will hear their cry, and will save them. The Lord preserveth all them that love him; But all the wicked will he destroy. My mouth shall speak the praise of the Lord; And let all flesh bless his holy name for ever and ever. --_Psalm 145_. {170} SONGS OF PRAISE Praise ye the Lord. Praise the Lord, O my soul. While I live will I praise the Lord: I will sing praises unto my God while I have any being. Put not your trust in princes, Nor in the son of man, in whom there is no help. His breath goeth forth, he returneth to his earth; In that very day his thoughts perish. Happy is he that hath the God of Jacob for his help, Whose hope is in the Lord his God: Which made heaven and earth, The sea, and all that in them is; Which keepeth truth for ever: Which executeth judgment for the oppressed; Which giveth food to the hungry: The Lord looseth the prisoners; The Lord openeth the eyes of the blind; The Lord raiseth up them that are bowed down; The Lord loveth the righteous; The Lord preserveth the strangers; He upholdeth the fatherless and widow; But the way of the wicked he turneth upside down. The Lord shall reign for ever, {171} Thy God, O Zion, unto all generations. Praise ye the Lord. Praise ye the Lord; For it is good to sing praises unto our God; For it is pleasant, and praise is comely. The Lord doth build up Jerusalem; He gathereth together the outcasts of Israel. He healeth the broken in heart, And bindeth up their wounds. He telleth the number of the stars; He giveth them all their names. Great is our Lord, and mighty in power; His understanding is infinite. The Lord upholdeth the meek: He bringeth the wicked down to the ground. Sing unto the Lord with thanksgiving; Sing praises upon the harp unto our God: Who covereth the heaven with clouds, Who prepareth rain for the earth, Who maketh grass to grow upon the mountains. He giveth to the beast his food, And to the young ravens which cry. He delighteth not in the strength of the horse: He taketh no pleasure in the legs of a man. The Lord taketh pleasure in them that fear him, In those that hope in his mercy. Praise the Lord, O Jerusalem; Praise thy God, O Zion. {172} For he hath strengthened the bars of thy gates; He hath blessed thy children within thee. He maketh peace in thy borders; He filleth thee with the finest of the wheat. He sendeth out his commandment upon earth; His word runneth very swiftly. He giveth snow like wool; He scattereth the hoar frost like ashes. He casteth forth his ice like morsels: Who can stand before his cold? He sendeth out his word, and melteth them: He causeth his wind to blow, and the waters flow. He sheweth his word unto Jacob, His statutes and his judgments unto Israel. He hath not dealt so with any nation: And as for his judgments, they have not known them. Praise ye the Lord. Praise ye the Lord. Praise ye the Lord from the heavens: Praise him in the heights. Praise ye him, all his angels: Praise ye him, all his host. Praise ye him, sun and moon: Praise him, all ye stars of light. Praise him, ye heavens of heavens, And ye waters that be above the heavens. Let them praise the name of the Lord: For he commanded, and they were created. {173} He hath also established them for ever and ever: He hath made a decree which shall not pass away. Praise the Lord from the earth. Ye dragons, and all deeps: Fire and hail, snow and vapour; Stormy wind, fulfilling his word: Mountains and all hills; Fruitful trees and all cedars: Beasts and all cattle; Creeping things and flying fowl: Kings of the earth and all peoples; Princes and all judges of the earth: Both young men and maidens; Old men and children: Let them praise the name of the Lord; For his name alone is exalted: His glory is above the earth and heaven. And he hath lifted up the horn of his people, The praise of all his saints; Even of the children of Israel, a people near unto him. Praise ye the Lord. Praise ye the Lord. Praise God in his sanctuary: Praise him in the firmament of his power. Praise him for his mighty acts: Praise him according to his excellent greatness. Praise him with the sound of the trumpet: Praise him with the psaltery and harp. {174} Praise him with the timbrel and dance: Praise him with stringed instruments and the pipe. Praise him upon the loud cymbals: Praise him upon the high sounding cymbals. Let every thing that hath breath praise the Lord. Praise ye the Lord. --_Psalms 146-148, 150_. {175}{176} [Illustration] TWO WOMEN GRINDING AT THE MILL Copyright by Underwood & Underwood and used by special permission. The hand mill for grinding grain shown in the picture is exactly the same as those in use in Palestine from the earliest times. It consists of two circular stones, one of which is placed on top of the other, the upper and lower surfaces being flat. The underside of the upper stone is slightly concave, fitting into the convex surface of the lower stone. From the center of the lower stone a strong pin of wood passes through a funnel-shaped hole in the upper stone. Into this hole the grain is thrown, and as it is ground escapes as meal to a smooth sheepskin placed beneath. On the surface of the upper stone near the circumference, a handle is fixed by which the stone is turned. The meal is ground every day. The work, which is very laborious, is performed by the women of the household. In the picture this mill is rather more elaborate than usual, the lower stone being elongated and used as a trough for the meal as it falls over the edges of the mill. There are two baskets of grain and one of meal. One of the women is about to put a handful of grain in the mill. Both are helping to turn the upper stone by the handle [End illustration] {177} SELECTIONS FROM JOB {178} PERSONS REPRESENTED. _Friends of Job_. _Job, a rich man of the East_. _Eliphaz, the Temanite_. _Bildad, the Shuhite_. _Zophar, the Naamathite_. _Elihu, son of Barachel, the Buzite_. _The Wife of Job_. _The LORD_. _Satan_. _Sons of God, Messengers, Friends, Spectators_. PLACES. _The Land of Uz, a country east of Palestine_. _The Court of Heaven_. TIME. The Patriarchal Age. {179} JOB There is one question over which men have puzzled for many, many hundreds of years. It is the question, "Why do good people suffer?" When wicked people suffered, the reason seemed to be plain. It was because they had done wrong; and people who do wrong ought to suffer. But good people as well as wicked people suffer, and it has always been very hard for many to see how God can be good and this still be true. This is the question that a Hebrew poet tried to answer in the book of Job. He pictured a man named Job who had lived a good life and feared God, and yet who suffered. He lost the flocks and herds which had made him rich. A whirlwind swept away the house in which his sons and daughters were feasting, and killed them all. At last a disease for which there was no known cure came upon him. Poor and alone, he faced a certain death of great suffering. Then three friends came to see him. Finding him suffering so, they believed that he must have been a great sinner, and that the suffering was God's punishment for his sin. They tried to make him see that he had sinned. At first they only hint it, very gently and tenderly, but when he still insists that he has not sinned in any way which should bring such suffering, they become more harsh and {180} plainly charge him with being greedy of gain and cruel to the poor. He says that he has not been guilty of these things. And so, the poet means to say, when men suffer, it does not always mean that they have sinned. Then, in the poem, God speaks out of a storm. He says that Job cannot understand the sea or the sky or the storm or the winter's cold or the instincts of the animals. Does he think, then, that he will be able to understand how God deals with men? He trusts God in the things that are good. Can he not trust him in the things that seem evil also? Job is willing to trust God, and the book ends with a picture of a happy, prosperous old age for this man who has suffered so much. What is the writer's answer, then, to the question why good men suffer? His answer is that we cannot tell why such men suffer. But we know that God is wise and good, and we may trust him, even if we find it impossible, as we always shall, to answer all the questions of life. The book of Job is a great dramatic poem. It is dramatic not because it was meant to be acted as the Greek and English drama; the Hebrews knew nothing about drama of this kind. But it consists of dialogue between various speakers, and has the true dramatic spirit and intensity of personal feeling. It is the nearest approach to the drama in the Bible. It is printed here in dramatic form because it was felt that this would be suggestive and helpful to the reader. It has a prologue and an epilogue which are in prose, while the speeches are in poetic form, and are printed like the blank verse of the Greek or English drama. {181} PROLOGUE There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and shunned evil. And there were born unto him seven sons and three daughters. His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she-asses, and a very great household; so that this man was the greatest of all the children of the east. And his sons went and held a feast in the house of each one upon his day; and they sent and called for their three sisters to eat and to drink with them. And whenever the feast days came round Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all; for Job said, "It may be that my sons have sinned, and renounced God in their hearts." Thus did Job continually. Now there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them. And thus they spoke:-- THE LORD--"Whence comest thou?" SATAN--"From going to and fro in the earth, and from walking up and down in it." THE LORD--"Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and shunneth evil." SATAN--"Doth Job fear God for nought? Hast not thou made an hedge about him, and about his house, and about all that he hath, on every side? thou hast blessed the {182} work of his hands, and his substance is increased in the land. But put forth thine hand now, and touch all that he hath, and he will renounce thee to thy face." THE LORD--"Behold, all that he hath is in thy power; only upon himself put not forth thine hand." Then Satan went forth from the presence of the Lord. After this on a certain day messengers came with tidings to Job. FIRST MESSENGER--"The oxen were plowing, and the asses feeding beside them: and the Sabeans fell upon them, and took them away; yea, they have slain the servants with the edge of the sword; and I only am escaped alone to tell thee." SECOND MESSENGER--"The fire of God is fallen from heaven, and hath burned up the sheep, and the servants, and consumed them; and I only am escaped alone to tell thee." THIRD MESSENGER--"The Chaldeans made three bands, and fell upon the camels, and have taken them away, yea, and slain the servants with the edge of the sword; and I only am escaped alone to tell thee." FOURTH MESSENGER--"Thy sons and thy daughters were eating and drinking wine in their eldest brother's house: and, behold, there came a great wind from the wilderness, and smote the four corners of the house, and it fell upon the young men, and they are dead; and I only am escaped alone to tell thee." JOB--(He arose, rent his mantle, shaved his head, and fell on the ground and worshipped.) {183} "Naked came I into the world, and naked I must return out of it. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." Again there was a day when the sons of God came to present themselves before the Lord, and Satan came also among them to present himself before the Lord. And thus they spoke:-- THE LORD--"From whence comest thou?" SATAN--"From going to and fro in the earth, and from walking up and down in it." THE LORD--"Hast thou considered my servant Job? for there is none like him in the earth, a perfect and an upright man, one that feareth God, and shunneth evil: and he still holdeth fast his integrity, although thou movedst me against him, to destroy him without cause." SATAN--"Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will renounce thee to thy face." THE LORD--"Behold, he is in thy hands; only spare his life." Satan went forth from the presence of the Lord, and smote Job with sore boils from the sole of his foot unto his crown. And he took him a potsherd to scrape himself, and he sat among the ashes. THE WIFE OF JOB--"Dost thou still hold fast thine integrity? renounce God, and die." JOB--"Thou speakest as one of the foolish women speaketh. What? shall we receive good at the hand of God, and shall we not receive evil?" {184} Now when Job's three friends heard of all this evil that was come upon him, they came everyone from his own place; Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite: and they made an appointment together to come to mourn with him and to comfort him. And when they lifted up their eyes afar off, and knew him not, they lifted up their voice, and wept; and they rent everyone his mantle, and sprinkled dust upon their heads. So they sat down with him upon the ground seven days and seven nights, and none spake a word unto him: for they saw that his grief was very great. (The action of the dramatic poem itself now begins.) I JOB. Why died I not at birth? Why did life receive me? For now should I have lain down and been quiet; I should have slept; then had I been at rest: With kings and counsellors of the earth, Which built up waste places for themselves; Or with princes that had gold, Who filled their houses with silver: There the wicked cease from troubling; And there the weary be at rest. There the prisoners are at ease together; They hear not the voice of the taskmaster. The small and great are there; {185} And the servant is free from his master. Wherefore is light given to him that is in misery, And life unto the bitter in soul; Which long for death, but it cometh not; And dig for it more than for hid treasures; Which rejoice exceedingly, And are glad, when they can find the grave? Why is light given to a man whose way is hid, And whom God hath hedged in? For my sighing cometh before I eat, And my groans are poured out like water. For the thing which I fear cometh upon me, And that which I am afraid of cometh unto me. I am not at ease, neither am I quiet, neither have I rest; But trouble cometh. ELIPHAZ. If one assay to commune with thee, wilt thou be grieved? But who can withhold himself from speaking? Behold, thou hast instructed many, And thou hast strengthened the weak hands. Thy words have upholden him that was falling, And thou hast confirmed the feeble knees. But now it is come unto thee, and thou faintest; It toucheth thee, and thou art troubled. Is not thy fear of God thy confidence, And thy hope the integrity of thy ways? Now a thing was secretly brought to me, And mine ear received a whisper thereof. {186} In thoughts from the visions of the night, When deep sleep falleth on men, Fear came upon me, and trembling, Which made all my bones to shake. Then a spirit glided before my face; The hair of my flesh stood up. It stood still, but I could not discern the appearance thereof; A form was before mine eyes: There was silence, and I heard a voice, saying, Shall mortal man be more just than God? Shall a man be more pure than his Maker? Behold, he putteth no trust in his servants; And his angels he chargeth with folly: How much more them that dwell in houses of clay. But man is born unto trouble, As the sparks fly upward. But as for me, I would seek unto God, And unto God would I commit my cause: Who doeth great things and unsearchable; Marvellous things without number: Who giveth rain upon the earth, And sendeth waters upon the fields: So that he setteth up on high those that be low; And those which mourn are exalted to safety. He frustrateth the devices of the crafty, So that their hands cannot perform their enterprise. He taketh the wise in their own craftiness: {187} And the counsel of the froward is carried headlong. They meet with darkness in the daytime, And grope at noonday as in the night. But he saveth from the sword of their mouth, Even the needy from the hand of the mighty. So the poor hath hope, And iniquity stoppeth her mouth. Behold, happy is the man whom God correcteth: Therefore despise not thou the chastening of the Almighty. For he maketh sore, and bindeth up; He woundeth, and his hands make whole. In famine he shall redeem thee from death; And in war from the power of the sword. Thou shalt be hid from the scourge of the tongue; Neither shalt thou be afraid of destruction when it cometh. At destruction and dearth thou shalt laugh; Neither shalt thou be afraid of the beasts of the earth. For thou shalt be in league with the stones of the field; And the beasts of the field shall be at peace with thee. Thou shalt come to thy grave in a full age, Like as a shock of corn cometh in in its season. Lo this, we have searched it, so it is; Hear it, and know thou it for thy good. JOB. Oh that my vexation were but weighed, And my calamity laid in the balances together! For now it would be heavier than the sand of the seas: Therefore have my words been rash. {188} For the arrows of the Almighty are within me, The poison whereof my spirit drinketh up: The terrors of God do set themselves in array against me. Oh that I might have my request; And that God would grant me the thing that I long for! Even that it would please God to crush me; That he would let loose his hand, and cut me off! Then should I yet have comfort; Yea, I would exult in pain that spareth not: For I have not denied the words of the Holy One. What is my strength, that I should wait? And what is mine end, that I should be patient? Is my strength the strength of stones? My brethren have dealt deceitfully as a brook, As the channel of brooks that pass away; Which are black by reason of the ice, And wherein the snow hideth itself: When they grow warm, they vanish: When it is hot, they are consumed out of their place. The caravans that travel by the way of them turn aside; They go up into the waste, and perish. The caravans of Tema looked, The companies of Sheba waited for them. They were ashamed because they had hoped; They came thither, and were confounded. See now,--ye are just like that, Ye see a terror, and are afraid. Did I say, Give unto me? Or, Offer a present for me of your substance? {189} Or, Deliver me from the adversary's hand? Or, Redeem me from the hand of the oppressors? Teach me, and I will hold my peace: And cause me to understand wherein I have erred. JOB. (He speaks now to the Lord.) What is man, that thou shouldest magnify him, And that thou shouldest set thine heart upon him, And that thou shouldest visit him every morning, And try him every moment? If I have sinned, what do I unto thee, O thou watcher of men? Why hast thou set me as a mark for thee, So that I am a burden to myself? And why dost thou not pardon my transgression, and take away mine iniquity? For now shall I lie down in the dust; And thou shalt seek me diligently, but I shall not be. BILDAD. How long wilt thou speak these things? And how long shall the words of thy mouth be like a mighty wind? Doth God pervert judgment? Or doth the Almighty pervert justice? If thy children have sinned against him, And he have delivered them into the hand of their transgression: {190} If thou wouldest seek diligently unto God, And make thy supplication to the Almighty; If thou wert pure and upright; Surely now he would awake for thee, And make the habitation of thy righteousness prosperous. For inquire, I pray thee, of the former age, And apply thyself to that which their fathers have searched out: (For we are but of yesterday, and know nothing, Because our days upon earth are a shadow:) Shall not they teach thee, and tell thee, And utter words out of their heart? "Can the rush grow up without mire? Can the flag grow without water?" Whilst it is yet in its greenness, and not cut down, It withereth before any other herb. So are the paths of all that forget God; And the hope of the godless man shall perish: Whose confidence shall break in sunder, And whose trust is a spider's web. He shall lean upon his house, but it shall not stand: He shall hold fast thereby, but it shall not endure. He is green before the sun, And his shoots go forth over his garden. His roots are wrapped about the heap, He beholdeth the place of stones. If he be destroyed from his place, Then it shall deny him, saying, "I have not seen thee." {191} Behold, God will not cast away a perfect man, Neither will he uphold the evil-doers. He will yet fill thy mouth with laughter, And thy lips with shouting. They that hate thee shall be clothed with shame; And the tent of the wicked shall be no more. JOB. Of a truth I know that it is so: But how can man be just with God? Should he desire to contend with him, He cannot answer him one of a thousand. He is wise in heart, and mighty in strength: Who hath hardened himself against him, and prospered? Who removeth the mountains, and they know it not. When he overturneth them in his anger. Who shaketh the earth out of her place, And the pillars thereof tremble. Who commandeth the sun, and it riseth not; And sealeth up the stars. Who alone stretcheth out the heavens, And treadeth upon the waves of the sea. Who maketh the Bear, Orion, and the Pleiades, And the chambers of the south. Who doeth great things past finding out; Yea, marvellous things without number. Lo, he goeth by me, and I see him not: He passeth on also, but I perceive him not. {192} If we speak of the strength of the mighty, lo, he is there! And if of judgment, who will appoint me a time? Though I be righteous, mine own mouth shall condemn me: Though I be perfect, it shall prove me perverse. I am perfect; I regard not myself; I despise my life. It is all one; therefore I say, He destroyeth the perfect and the wicked. Now my days are swifter than a courier: They flee away, they see no good. They are passed away as the swift ships: As the eagle that swoopeth on the prey. My soul is weary of my life; I will give free course to my complaint; I will speak in the bitterness of my soul. I will say unto God, "Do not condemn me; Shew me wherefore thou contendest with me. Is it good unto thee that thou shouldest oppress, That thou shouldest despise the work of thine hands? Are not my days few? cease then, And let me alone, that I may take comfort a little, Before I go whence I shall not return, Even to the land of darkness and of the shadow of death; A land of thick darkness, as darkness itself; A land of the shadow of death, without any order, And where the light is as darkness." {193} ZOPHAR. Should not the multitude of words be answered? And should a man full of talk be justified? Should thy boastings make men hold their peace? And when thou mockest, shall no man make thee ashamed? For thou sayest, "My doctrine is pure, And I am clean in thine eyes." But Oh that God would speak, And open his lips against thee; And that he would shew thee the secrets of wisdom, That it is manifold in effectual working! Know therefore that God exacteth of thee less than thine iniquity deserveth. Canst thou by searching find out God? Canst thou find out the Almighty unto perfection? It is high as heaven; what canst thou do? Deeper than Sheol; what canst thou know? The measure thereof is longer than the earth, And broader than the sea. For he knoweth vain men: He seeth iniquity also, even though he consider it not. If iniquity be in thine hand, put it far away, And let not unrighteousness dwell in thy tents; Surely then shalt thou lift up thy face without spot; Yea, thou shalt be stedfast, and shalt not fear: For thou shalt forget thy misery; Thou shalt remember it as waters that are passed away: And thy life shall be clearer than the noonday; Though there be darkness, it shall be as the morning. {194} JOB. No doubt but ye are the people, And wisdom shall die with you. But I have understanding as well as you; I am not inferior to you: Yea, who knoweth not such things as these? Lo, mine eye hath seen all this, Mine ear hath heard and understood it. What ye know, the same do I know also: I am not inferior unto you. Surely I would speak to the Almighty, And I desire to reason with God. But ye are forgers of lies, Ye are all physicians of no value. Oh that ye would altogether hold your peace! And it should be your wisdom. Your memorable sayings are proverbs of ashes. Though he slay me, yet will I wait for him: Nevertheless I will maintain my ways before him. This also shall be my salvation; For a godless man shall not come before him. Hear diligently my speech, And let my declaration be in your ears. Behold now, I have ordered my cause; I know that I am righteous. Who is he that will contend with me? How many are mine iniquities and sins? Make me to know my transgression and my sin. Wherefore hidest thou thy face, {195} And holdest me for thine enemy? Wilt thou harass a driven leaf? And wilt thou pursue the dry stubble? Man that is born of a woman Is of few days, and full of trouble. He cometh forth like a flower, and is cut down: He fleeth also as a shadow, and continueth not. And dost thou open thine eyes upon such an one, And bringest me into judgment with thee? For there is hope of a tree, if it be cut down, that it will sprout again, And that the tender branch thereof will not cease. Though the root thereof grow old in the earth, And the stock thereof die in the ground; Yet through the scent of water it will bud, And put forth boughs like a plant. But man dieth, and wasteth away: Yea, man giveth up his spirit, and where is he? If a man die, shall he live again? All the days of my warfare would I wait, Till my release should come. Thou shouldest call, and I would answer thee: Thou wouldest have a desire to the work of thine hands. THE FIRST CYCLE OF SPEECHES IS ENDED. The three friends center their thought about God. The question is, why has Job suffered? Their answer is, because he has sinned. God is just, and would never make a man suffer unless he had sinned. _Eliphaz_ says that all men are imperfect, and so {196} suffer. Let Job acknowledge that he has sinned, and this suffering will be only discipline, and God will again bless him. _Bildad_ says that the fathers have always understood that God was just. The man who does not believe as they did must be wicked. _Zophar_ says that God knows Job has sinned, even if Job himself is too blind to see it; else he would not make Job suffer. _Job_ is perplexed. Has he sinned so as to merit this suffering? No. If they say that God is just--yes, but what does God mean, then, by dealing thus with him? He had expected sympathy from his friends. Why do they not give it? He can only turn helplessly to God himself. Would that he could meet God as one might a man, and plead his cause! But, no! Even that chance for justice is cut off. And yet they can talk of God as being just! II ELIPHAZ. Should a wise man make answer with vain knowledge, And fill his belly with the east wind? Should he reason with unprofitable talk, Or with speeches wherewith he can do no good? Yea, thou doest away with fear, And restrainest devotion before God. For thine iniquity teacheth thy mouth, And thou choosest the tongue of the crafty. Thine own mouth condemneth thee, and not I; Yea, thine own lips testify against thee. Art thou the first man that was born? Or wast thou brought forth before the hills? Hast thou heard the secret counsel of God? And dost thou restrain wisdom to thyself? What knowest thou, that we know not? {197} What understandest thou, which is not in us? With us are both the grayheaded and the very aged men, Much older than thy father. Are the consolations of God too small for thee, And the word that dealeth gently with thee? Why doth thine heart carry thee away? And why do thine eyes wink? That thou turnest thy spirit against God, And lettest such words go out of thy mouth. JOB. I have heard many such things: Miserable comforters are ye all. Shall vain words have an end? Or what provoketh thee that thou answerest? I also could speak as ye do; If your soul were in my soul's stead, I could join words together against you, And shake mine head at you. But I would strengthen you with my mouth, And the solace of my lips should assuage your grief. God delivereth me to the ungodly, And casteth me into the hands of the wicked. I was at ease, and he brake me asunder; Yea, he hath taken me by the neck, and dashed me to pieces: He hath also set me up for his mark. His archers compass me round about, {198} My face is red with weeping, And on my eyelids is the shadow of death; Although there is no violence in mine hands, And my prayer is pure. O earth, cover not thou my blood, And let my cry have no resting place. Even now, behold, my witness is in heaven, And he that voucheth for me is on high. My friends scorn me: But mine eye poureth out tears unto God; That he would maintain the right of a man with God, And of a son of man with his neighbour! For when a few years are come, I shall go the way whence I shall not return. My spirit is consumed, my days are extinct, The grave is ready for me. Surely there are mockers with me, And mine eye abideth in their provocation. But return ye, all of you, and come now: And I shall not find a wise man among you. My days are past, my purposes are broken off, Even the thoughts of my heart. They change the night into day: The light, say they, is near unto the darkness. If I look for Sheol as mine house: If I have spread my couch, in the darkness; If I have said to corruption, "Thou art my father"; To the worm, "Thou art my mother, and my sister"; {199} Where then is my hope? And as for my hope, who shall see it? It shall go down to the bars of Sheol, When once there is rest in the dust. BILDAD. How long will ye lay snares for words? Consider, and afterwards we will speak. Wherefore are we counted as beasts, And are become unclean in your sight? Thou that tearest thyself in thine anger, Shall the earth be forsaken for thee? Or shall the rock be removed out of its place? Yea, the light of the wicked shall be put out, And the spark of his fire shall not shine. The light shall be dark in his tent, And his lamp above him shall be put out. The steps of his strength shall be straitened, And his own counsel shall cast him down. He shall be rooted out of his tent wherein he trusteth; And he shall be brought to the king of terrors. He shall be driven from light into darkness, And chased out of the world. He shall have neither son nor son's son among his people, Nor any remaining where he sojourned. They that come after shall be astonished at his day, As they that went before were frightened. Surely such are the dwellings of the unrighteous, And this is the place of him that knoweth not God. {200} JOB. How long will ye vex my soul, And break me in pieces with words? These ten times have ye reproached me: Ye are not ashamed that ye deal hardly with me. And if indeed I have erred, Mine error remaineth with myself. If indeed ye will magnify yourselves against me, And plead against me my reproach: Know now that God hath wronged me in my cause, And hath compassed me with his net. Behold, I cry out of wrong, but I am not heard: I cry for help, but there is no judgment. He hath fenced up my way that I cannot pass, And hath set darkness in my paths. He hath put my brethren far from me, And mine acquaintance are wholly estranged from me. My kinsfolk have failed, And my familiar friends have forgotten me. Have pity upon me, have pity upon me, O ye my friends; For the hand of God hath touched me. Why do ye persecute me as God, And are not satisfied with my flesh? Oh that my words were now written! Oh that they were inscribed in a book! That with an iron pen and lead They were graven in the rock for ever! But I know that my redeemer liveth, {201} And that he shall stand up at the last upon the earth: And after my skin hath been thus destroyed, Yet from my flesh shall I see God: Whom I shall see for myself, And mine eyes shall behold, and not another. ZOPHAR. Knowest thou not this of old time, Since man was placed upon earth, That the triumphing of the wicked is short, And the joy of the godless but for a moment? Though his excellency mount up to the heavens, And his head reach unto the clouds; He shall fly away as a dream, and shall not be found: Yea, he shall be chased away as a vision of the night. The eye which saw him shall see him no more; Neither shall his place any more behold him. For he hath oppressed and forsaken the poor; He hath violently taken away an house, and he shall not build it up. Because he knew no quietness within him, He shall not save aught of that wherein he delighteth. There was nothing left that he devoured not; Therefore his prosperity shall not endure. In the fulness of his sufficiency he shall be in straits: The hand of everyone that is in misery shall come upon him. The heavens shall reveal his iniquity, And the earth shall rise up against him. {202} The increase of his house shall depart, His goods shall flow away in the day of his wrath. This is the portion of a wicked man from God, And the heritage appointed unto him by God. JOB. Hear diligently my speech; And let this be your consolations. Suffer me, and I also will speak; And after that I have spoken, mock on. As for me, is my complaint to man? And why should I not be impatient? Wherefore do the wicked live, Become old, yea, wax mighty in power? Their seed is established with them in their sight, And their offspring before their eyes. Their houses are safe from fear, Neither is the rod of God upon them. They send forth their little ones like a flock, And their children dance. They sing to the timbrel and harp, And rejoice at the sound of the pipe. They spend their days in prosperity, And in a moment they go down to Sheol. Yet they said unto God, "Depart from us; For we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? {203} And what profit should we have, if we pray unto him?" Lo, their prosperity is not in their hand: The counsel of the wicked is far from me. How oft is it that the lamp of the wicked is put out? That their calamity cometh upon them? That God distributeth sorrows in his anger? That they are as stubble before the wind, And as chaff that the storm carrieth away? Ye say, God layeth up his iniquity for his children. Let him recompense it unto himself, that he may know it. Let his own eyes see his destruction, And let him drink of the wrath of the Almighty. For what pleasure hath he in his house after him, When the number of his months is cut off in the midst? Shall any teach God knowledge? Seeing he judgeth those that are high. One dieth in his full strength, Being wholly at ease and quiet: And another dieth in bitterness of soul, And never tasteth of good. They lie down alike in the dust, And the worm covereth them. Behold, I know your thoughts, And the devices which ye wrongfully imagine against me. For ye say, Where is the house of the tyrant? And where is the tent wherein the wicked dwelt? {204} Have ye not asked them that go by the way? And do ye not know their tokens? That the evil man is reserved to the day of calamity? That they are led forth to the day of wrath? Who shall declare his way to his face? And who shall repay him what he hath done? Yet shall he be borne to the grave, And shall keep watch over the tomb. The clods of the valley shall be sweet unto him, And all men shall draw after him, As there were innumerable before him. How then comfort ye me in vain, Seeing in your answers there remaineth only falsehood? THE SECOND CYCLE OF SPEECHES IS ENDED. In the first cycle, the three friends had tried to bring Job to their idea of God, and had failed. Now they center their thought about the wicked man,--how his wickedness brings suffering. _Eliphaz_ says that all men know that the wicked suffer. _Bildad_ says that the very order of nature is such that the wicked suffer. _Zophar_ says that, even if the wicked have any prosperity, it is short, and the end is suffering. All this is to rouse the conscience of Job to believe that he is suffering for his sins. Job, overwhelmed by their lack of sympathy, at first does not try to meet their arguments, but continues his complaint and prayer to God. Zophar's speech arouses him to answer, and he says Zophar does not speak the truth. The wicked live and die as happily as the righteous. The real argument is ended. The friends have tried to show that Job suffers because he has sinned. They have come to the question from the side of God and from the side of man; and in each case Job has denied their position. Nothing is left but to charge Job directly with sin. {205} III ELIPHAZ. Can a man be profitable unto God? Surely he that is wise is profitable unto himself. Is it any pleasure to the Almighty, that thou are righteous? Or, is it gain to him, that thou makest thy ways perfect? Is it for thy fear of him that he reproveth thee, That he entereth with thee into judgment? Is not thy wickedness great? Neither is there any end to thine iniquities. For thou hast taken pledges of thy brother for nought, And stripped the naked of their clothing. Thou hast not given water to the weary to drink, And thou hast withholden bread from the hungry. Thou hast sent widows away empty, And the arms of the fatherless have been broken. Therefore snares are round about thee, And sudden fear troubleth thee, Or darkness, that thou canst not see, And abundance of waters cover thee. Is not God in the height of heaven? And behold the height of the stars, how high they are! And thou sayest, "What doth God know? Can he judge through the thick darkness? Thick clouds are a covering to him, that he seeth not; And he walketh in the circuit of heaven." Wilt thou keep the old way Which wicked men have trodden? {206} If thou return to the Almighty, thou shalt be built up; If thou put away unrighteousness far from thy tents. And lay thou thy treasure in the dust, And the gold of Ophir among the stones of the brooks; And the Almighty shall be thy treasure, And precious silver unto thee. For then shalt thou delight thyself in the Almighty, And shalt lift up thy face unto God. Thou shalt make thy prayer unto him, and he shall hear thee; And thou shalt pay thy vows. Thou shalt also decree a thing, and it shall be established unto thee; And light shall shine upon thy ways. JOB. Even to-day is my complaint rebellious: My stroke is heavier than my groaning. Oh that I knew where I might find him, That I might come even to his dwelling place! I would order my cause before him, And fill my mouth with arguments. I would know the words which he would answer me, And understand what he would say unto me. Would he contend with me in the greatness of his power? Nay; but he would give heed unto me. There the upright might reason with him; So should I be delivered for ever from my judge. Behold, I go forward, but he is not there; {207} And backward, but I cannot perceive him: On the left hand, when he doth work, but I cannot behold him: He hideth himself on the right hand, that I cannot see him. But he knoweth the way: that I take; When he hath tried me, I shall come forth as gold. My foot hath held fast to his steps; His way have I kept, and turned not aside. I have not gone back from the commandment of his lips; I have treasured up the words of his mouth more than my necessary food. But he is in one mind, and who can turn him? And what his soul desireth, even that he doeth. For he performeth that which is appointed for me: And many such things are with him. Therefore am I troubled at his presence; When I consider, I am afraid of him. For God hath made my heart faint, And the Almighty hath troubled me: Because I was not cut off before the darkness, Neither did he cover the thick darkness from my face. BILDAD. Dominion and fear are with him; He maketh peace in his high places. Is there any number of his armies? And upon whom doth not his light arise? How then can man be just with God? {208} Or how can he be clean that is born of a woman? Behold, even the moon hath no brightness, And the stars are not pure in his sight: How much less man, that is a worm! And the son of man, which is a worm! JOB. How hast thou helped him that is without power! How hast thou saved the arm that hath no strength! How hast thou counselled him that hath no wisdom, And plentifully declared sound knowledge! To whom hast thou uttered words? And whose spirit came forth from thee? They that are deceased tremble Beneath the waters and the inhabitants thereof. Sheol is naked before him, And Abaddon hath no covering. He stretcheth out the north over empty space, And hangeth the earth upon nothing. He bindeth up the waters in his thick clouds; And the cloud is not rent under them. He closeth in the face of his throne, And spreadeth his cloud upon it. He hath described a boundary upon the face of the waters Unto the confines of light and darkness. The pillars of heaven tremble And are astonished at his rebuke. He stirreth up the sea with his power, And by his understanding he smiteth through Rahab. {209} By his spirit the heavens are garnished; His hand hath pierced the swift serpent. Lo, these are but the outskirts of his ways: And how small a whisper do we hear of him! But the thunder of his power who can understand? As God liveth, who hath taken away my right; And the Almighty, who hath vexed my soul; (For my life is yet whole in me, And the spirit of God is in my nostrils;) Surely my lips shall not speak unrighteousness, Neither shall my tongue utter deceit. God forbid that I should justify you: Till I die I will not put away mine integrity from me. My righteousness I hold fast, and will not let it go: My heart shall not reproach me so long as I live. ZOPHAR. This is the portion of a wicked man with God, And the heritage of oppressors, which they receive from the Almighty. Though he heap up silver as the dust, And prepare raiment as the clay; He may prepare it, but the just shall put it on, And the innocent shall divide the silver. He openeth his eyes, and he is not. Terrors overtake him like waters; A tempest stealeth him away in the night. The east wind carrieth him away, and he departeth; And it sweepeth him out of his place. {210} JOB. Oh that I were as in the months of old, As in the days when God watched over me; When his lamp shined upon my head, And by his light I walked through darkness; As I was in the ripeness of my days, When the secret of God was upon my tent; When the Almighty was yet with me, And my children were about me; When I went forth to the gate unto the city, When I prepared my seat in the street, The young men saw me and hid themselves, And the aged rose up and stood; The princes refrained talking, And laid their hand on their mouth; The voice of the nobles was hushed, And their tongue cleaved to the roof of their mouth. For when the ear heard me, then it blessed me; And when the eye saw me, it gave witness unto me: Because I delivered the poor that cried, The fatherless also, that had none to help him. The blessing of him that was ready to perish came upon me: And I caused the widow's heart to sing for joy. I put on righteousness, and it clothed me: My justice was as a robe and a diadem. I was eyes to the blind, And feet was I to the lame. I was a father to the needy: And the cause of him that I knew not I searched out. {211} But now they that are younger than I have me in derision, Upon my right hand rise the rabble; They thrust aside my feet, And they cast up against me their ways of destruction. And now my soul is poured out within me; Days of affliction have taken hold upon me. In the night season my bones are pierced in me, And the pains that gnaw me take no rest. He hath cast me into the mire, And I am become like dust and ashes. I cry unto thee, and thou dost not answer me: I stand up, and thou lookest at me. Thou liftest me up to the wind, thou causest me to ride upon it; And thou dissolvest me in the storm. If I did despise the cause of my manservant or of my maidservant, When they contended with me: What then shall I do when God riseth up? And when he visiteth, what shall I answer him? If I have withheld the poor from their desire, Or have caused the eyes of the widow to fail; Or have eaten my morsel alone, And the fatherless hath not eaten thereof; If I have seen any perish for want of clothing, Or that the needy had no covering; If I have lifted up my hand against the fatherless, Because I saw my help in the gate: {212} Then let my shoulder fall from the shoulder blade, And mine arm be broken from the bone. If I have made gold my hope, And have said to the fine gold, Thou art my confidence; If I rejoiced because my wealth was great, And because mine hand had gotten much; If I rejoiced at the destruction of him that hated me, Or lifted up myself when evil found him; If the men of my tent said not, Who can find one that hath not been satisfied with his food? The stranger did not lodge in the street; But I opened my doors to the traveller. Oh that I had one to hear me! (Lo, here is my signature, let the Almighty answer me;) And that I had the indictment which mine adversary hath written! Surely I would carry it upon my shoulder; I would bind it unto me as a crown. I would declare unto him the number of my steps; As a prince would I go near unto him. If my land cry out against me, And the furrows thereof weep together; If I have eaten the fruits thereof without money, Or have caused the owners thereof to lose their life: {213} Let thistles grow instead of wheat, And cockle instead of barley. IN THE THIRD CYCLE OF SPEECHES The three friends still try to show Job that he must have sinned. _Eliphaz_ charges him directly with the sins that a rich man in his position could most easily commit. _Bildad_ only repeats in feebler phrase former statements about man's impurity in the pure sight of God. _Zophar_ either does not appear at all, or maintains his former position with no new argument. _Job_ still wishes he might find God to plead his cause, and, at the end, affirms formally his innocence of the sins with which Eliphaz had charged him. The argument has ended. Neither side has moved the other a single step from the position taken at the beginning. The question of why Job suffers is still unanswered. If it is ever to be answered, some other solution than that of the three friends must be offered. IV So these three men ceased to answer Job, because he was righteous in his own eyes. Then was kindled the wrath of Elihu the son of Barachel the Buzite, of the family of Ram: against Job was his wrath kindled, because he justified himself rather than God. Also against his three friends was his wrath kindled, because they had found no answer, and yet had condemned Job. Now Elihu had waited to speak unto Job, because they were older than he. And when Elihu saw that there was no answer in the mouth of these three men, his wrath was kindled. ELIHU. (He speaks to the friends.) I am young, and ye are very old; {214} Wherefore I held back, and durst not shew you mine opinion. I said, "Days should speak, And multitude of years should teach wisdom." But there is a spirit in man, And the breath of the Almighty giveth them understanding. It is not the great alone that are wise, Nor the aged that understand judgment. Therefore I said, "Hearken to me; I also will shew mine opinion." Behold, I waited for your words, I listened for your reasons, Whilst ye searched out what to say. Yea, I attended unto you, And, behold, there was none that convinced Job, Or that answered his words, among you. (He speaks to Job.) Howbeit, Job, I pray thee, hear my speech And hearken to all my words. Behold now, I have opened my mouth, My tongue hath spoken in my mouth. My words shall utter the uprightness of my heart: And that which my lips know they shall speak sincerely. The spirit of God hath made me, And the breath of the Almighty giveth me life. If thou canst, answer thou me; Set thy words in order before me, stand forth. {215} Behold, I am toward God even as thou art: I also am formed out of the clay. Behold, my terror shall not make thee afraid, Neither shall my pressure be heavy upon thee. Surely thou hast spoken in mine hearing, And I have heard the voice of thy words, saying, "I am clean, without transgression; I am innocent, neither is there iniquity in me: Behold, he findeth occasions against me, He counteth me for his enemy; He putteth my feet in the stocks, He marketh all my paths." Behold, I will answer thee, in this thou art not just; For God is greater than man. Why dost thou strive against him? For he giveth not account of any of his matters. For God speaketh once, Yea twice, though man regardeth it not. In a dream, in a vision of the night, When deep sleep falleth upon men, In slumberings upon the bed; Then he openeth the ears of men, And sealeth their instruction, That he may withdraw man from his purpose, And hide pride from man; He keepeth back his soul from the pit, And his life from perishing by the sword. To shew unto man what is right for him; Then he is gracious unto him, and saith, {216} "Deliver him from going down to the pit, I have found a ransom." His flesh shall be fresher than a child's; He returneth to the days of his youth: He prayeth unto God, and he is favourable unto him; So that he seeth his face with joy: And he restoreth unto man his righteousness. He singeth before men, and saith, "I have sinned, and perverted that which was right, And it profited me not: He hath redeemed my soul from going into the pit, And my life shall behold the light." Lo, all these things doth God work, Twice, yea thrice, with a man, To bring back his soul from the pit, That he may be enlightened with the light of the living. Mark well, O Job, hearken unto me: Hold thy peace, and I will speak. If thou hast any thing to say, answer me: Speak, for I desire to justify thee. If not, hearken thou unto me: Hold thy peace, and I will teach thee wisdom. (He speaks again to the friends.) Hear my words, ye wise men; And give ear unto me, ye that have knowledge. For the ear trieth words, As the palate tasteth meat. Let us choose for us that which is right: {217} Let us know among ourselves what is good. For Job hath said, "I am righteous, And God hath taken away my right." Therefore hearken unto me, ye men of understanding: Far be it from God, that he should do wickedness; And from the Almighty, that he should commit iniquity. For the work of a man shall he render unto him, And cause every man to find according to his ways. Yea, of a surety, God will not do wickedly, Neither will the Almighty pervert judgment. Is it fit to say to a king, "Thou art vile?" Or to nobles, "Ye are wicked?" How much less to him that respecteth not the persons of princes, Nor regardeth the rich more than the poor? For they all are the work of his hands. In a moment they die, even at midnight; For his eyes are upon the ways of a man, And he seeth all his goings. There is no darkness, nor shadow of death, Where the workers of iniquity may hide themselves. Therefore speak what thou knowest. Men of understanding will say unto me, Yea, every wise man that heareth me: "Job speaketh without knowledge, And his words are without wisdom. Would that Job were tried unto the end, Because of his answering like wicked men. {218} For he addeth rebellion unto his sin, He clappeth his hands among us, And multiplieth his words against God." (He speaks again to Job.) Thinkest thou this to be thy right, Or sayest thou, "My righteousness is more than God's," That thou sayest, "What advantage will it be unto thee?" And, "What profit shall I have, more than if I had sinned?" I will answer thee, And thy companions with thee. Look unto the heavens, and see; And behold the skies, which are higher than thou. If thou hast sinned, what doest thou against him? And if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? Or what receiveth he of thine hand? There they cry, but none giveth answer, Because of the pride of evil men. Surely God will not hear vanity, Neither will the Almighty regard it. How much less when thou sayest thou beholdest him not, The cause is before him, and thou waitest for him! But now, because he hath not visited in his anger, Neither doth he greatly regard arrogance; Therefore doth Job open his mouth in vanity; He multiplieth words without knowledge. {219} Behold, God is mighty, and despiseth not any: He is mighty in strength of understanding. He preserveth not the life of the wicked: But giveth to the afflicted their right. He withdraweth not his eyes from the righteous: But with kings upon the throne He setteth them for ever, and they are exalted. And if they be bound in fetters, And be taken in the cords of affliction; Then he sheweth them their work, And their transgressions, that they have behaved themselves proudly. He openeth also their ear to instruction. Behold, God is great, and we know him not; The number of his years is unsearchable. For he draweth up the drops of water, Which distil in rain from his vapour: Which the skies pour down And drop upon man abundantly. Yea, can any understand the spreadings of the clouds, The thunderings of his pavilion? Behold, he spreadeth his light around him; And he covereth the bottom of the sea. For by these he judgeth the peoples; He giveth meat in abundance. He covereth his hands with the lightning; And giveth it a charge that it strike the mark. The noise thereof telleth concerning him, The cattle also concerning the storm that cometh up. At this also my heart trembleth, {220} And is moved out of its place. Hearken ye unto the noise of his voice, And the sound that goeth out of his mouth. He sendeth it forth under the whole heaven, And his lightning unto the ends of the earth. After it a voice roareth; He thundereth with the voice of his majesty: And he stayeth them not when his voice is heard. God thundereth marvellously with his voice; Great things doeth he, which we cannot comprehend. For he saith to the snow, "Fall thou on the earth"; Likewise to the shower of rain, And to the showers of his mighty rain. He sealeth up the hand of every man; That all men whom he hath made may know it. Then the beasts go into coverts, And remain in their dens. Out of the chamber of the south cometh the storm: And cold out of the north. By the breath of God ice is given: And the breadth of the waters is straitened. Yea, he ladeth the thick cloud with moisture; He spreadeth abroad the cloud of his lightning: And it is turned round about by his guidance, That they may do whatsoever he commandeth them Upon the face of the habitable world: Whether it be for correction, or for his land, Or for mercy, that he cause it to come. Hearken unto this, O Job: {221} Stand still, and consider the wondrous works of God. Dost thou know how God layeth his charge upon them, And causeth the lightning of his cloud to shine? Dost thou know the balancings of the clouds, The wondrous works of him which is perfect in knowledge? How thy garments are warm, When the earth is still by reason of the south wind? Canst thou with him spread out the sky, Which is strong as a molten mirror? Teach us what we shall say unto him; For we cannot order our speech by reason of darkness. Shall it be told him that I would speak? Or should a man wish that he were swallowed up? And now men see not the light which is bright in the skies: But the wind passeth, and cleanseth them. Out of the north cometh golden splendour: God hath upon him terrible majesty. Touching the Almighty, we cannot find him out; he is excellent in power: And in judgment and plenteous justice he will not afflict. Men do therefore fear him: He regardeth not any that are wise of heart. (_Elihu_ offers his solution to the question, Why does Job suffer? He is young, conceited, and wordy, but sincere in his belief that he has wisdom which his elders and betters have not found. It is difficult to see what that wisdom is. Most of what he says has been better said before. If he adds anything, it is the thought that God sometimes sends suffering, not only to punish for past sin, but to keep man from future sin.) {222} V THE LORD. (He speaks to Job out of the whirlwind.) Who is this that darkeneth counsel By words without knowledge? Gird up now thy loins like a man; For I will demand of thee, and declare thou unto me. Where wast thou when I laid the foundations of the earth? Declare, if thou hast understanding. Who determined the measures thereof, if thou knowest? Or who stretched the line upon it? Whereupon were the foundations thereof fastened? Or who laid the corner stone thereof; When the morning stars sang together, And all the sons of God shouted for joy? Or who shut up the sea with doors, When it brake forth, When I made the cloud the garment thereof, And thick darkness a swaddlingband for it, And prescribed for it my decree, And set bars and doors, And said, "Hitherto shalt thou come, but no further; And here shall thy proud waves be stayed"? Hast thou commanded the morning since thy days began, And caused the dayspring to know its place; {223} That it might take hold of the ends of the earth, And the wicked be shaken out of it? It is changed as clay under the seal; And all things stand forth as a garment: And from the wicked their light is withholden, And the high arm is broken. Hast thou entered into the springs of the sea? Or hast thou walked in the recesses of the deep? Have the gates of death been revealed unto thee? Or hast thou seen the gates of the shadow of death? Hast thou comprehended the breadth of the earth? Declare, if thou knowest it all. Where is the way to the dwelling of light, And as for darkness, where is the place thereof; That thou shouldest take it to the bound thereof, And that thou shouldest discern the paths to the house thereof? Doubtless, thou knowest, for thou wast then born, And the number of thy days is great! Hast thou entered the treasuries of the snow, Or hast thou seen the treasuries of the hail, Which I have reserved against the time of trouble, Against the day of battle and war? By what way is the light parted, Or the east wind scattered upon the earth? Who hath cleft a channel for the waterflood, Or a way for the lightning of the thunder; To cause it to rain on a land where no man is; {224} On the wilderness, wherein there is no man; To satisfy the waste and desolate ground; And to cause the tender grass to spring forth? Canst thou bind the cluster of the Pleiades, Or loose the bands of Orion? Canst thou lead forth the signs of the Zodiac in their season? Or canst thou guide the Bear with her train? Knowest thou the ordinances of the heavens? Canst thou establish the dominion thereof in the earth? Canst thou lift up thy voice to the clouds, That abundance of waters may cover thee? Canst thou send forth lightnings, that they may go, And say unto thee, "Here we are"? Who hath put wisdom in the inward parts? Or who hath given understanding to the mind? Who can number the clouds by wisdom? Or who can pour out the bottles of heaven, When the dust runneth into a mass, And the clods cleave fast together? Wilt thou hunt the prey for the lioness? Or satisfy the appetite of the young lions, When they couch in their dens, And abide in the covert to lie in wait? Who provideth for the raven his food, When his young ones cry unto God, And wander for lack of meat? {225} Who hath sent out the wild ass free? Or who hath loosed the bands of the wild ass? Whose house I have made the wilderness, And the salt land his dwelling place .. He scorneth the tumult of the city, Neither heareth he the shoutings of the driver. The range of the mountains is his pasture, And he searcheth after every green thing. Will the wild-ox be content to serve thee? Or will he abide by thy crib? Canst thou bind the wild-ox with his band in the furrow? Or will he harrow the valleys after thee? Wilt thou trust him, because his strength is great? Or wilt thou leave to him thy labour? Wilt thou confide in him, that he will bring home thy seed, And gather the corn of thy threshing-floor? The wing of the ostrich rejoiceth; But are her pinions and feathers kindly? For she leaveth her eggs on the earth, And warmeth them in the dust, And forgetteth that the foot may crush them, Or that the wild beast may trample them. She is hardened against her young ones, as if they were not hers: Though her labour be in vain, she is without fear; Because God hath deprived her of wisdom, Neither hath he imparted to her understanding. {226} What time she lifteth up herself on high, She scorneth the horse and his rider. Hast thou given the horse his might? Hast thou clothed his neck with the quivering mane? Hast thou made him to leap as a locust? The glory of his snorting is terrible. He paweth in the valley, and rejoiceth in his strength: He goeth out to meet the armed men. He mocketh at fear, and is not dismayed; Neither turneth he back from the sword. The quiver rattleth against him, The flashing spear and the javelin. He swalloweth the ground with fierceness and rage; Neither believeth he that it is the voice of the trumpet As oft as the trumpet soundeth he saith, "Aha!" And he smelleth the battle afar off, The thunder of the captains, and the shouting. Doth the hawk soar by thy wisdom, And stretch her wings toward the south? Doth the eagle mount up at thy command, And make her nest on high? She dwelleth on the rock, and hath her lodging there, Upon the crag of the rock, and the strong hold. From thence she spieth out the prey; Her eyes behold it afar off. Her young ones also suck up blood: And where the slain are, there is she. {227} JOB. Behold, I am of small account; what shall I answer thee? I lay mine hand upon my mouth. Once have I spoken, and I will not answer; Yea twice, but I will proceed no further. THE LORD. (Out of the whirlwind.) Gird up thy loins now like a man: I will demand of thee, and declare thou unto me. Wilt thou even disannul my judgment? Wilt thou condemn me, that thou mayest be justified? Or hast thou an arm like God? And canst thou thunder with a voice like him? Deck thyself now with excellency and dignity; And array thyself with honour and majesty. Pour forth the overflowings of thine anger: And look upon everyone that is proud, and abase him. Look on everyone that is proud, and bring him low; And tread down the wicked where they stand. Hide them in the dust together; Bind their faces in the hidden place. Then will I also confess of thee That thine own right hand can save thee. Behold now behemoth, which I made with thee; He eateth grass as an ox. Lo now, his strength is in his loins, And his force is in the muscles of his belly. {228} He moveth his tail like a cedar: The sinews of his thighs are knit together. His bones are as tubes of brass; His limbs are like bars of iron. He is the chief of the ways of God: He only that made him can make his sword to approach unto him. Surely the mountains bring him forth food; Where all the beasts of the field do play. He lieth under the lotus trees, In the covert of the reed, and the fen. The lotus trees cover him with their shadow; The willows of the brook compass him about. Behold, if a river overflow, he trembleth not: He is confident, though Jordan swell even to his mouth. Shall any take him when he is on the watch, Or pierce through his nose with a snare? Canst thou draw out leviathan with a fish hook? Or press down his tongue with a cord? Canst thou put a rope into his nose? Or pierce his jaw through with a hook? Will he make many supplications unto thee? Or will he speak soft words unto thee? Will he make covenant with thee, That thou shouldest take him for a servant for ever? Wilt thou play with him as with a bird? Or wilt thou bind him for thy maidens? {229} Shall the bands of fishermen make traffic of him? Shall they part him among the merchants? Canst thou fill his skin with barbed irons, Or his head with fish spears? Lay thine hand upon him; Remember the battle, and do so no more. Behold, the hope of him is in vain: Shall not one be cast down even at the sight of him? None is so fierce that he dare stir him up: Who then is he that can stand before me? Who hath first given unto me, that I should repay him? Whatsoever is under the whole heaven in mine. I will not keep silence concerning his limbs, Nor his mighty strength, nor his comely proportion. Who can strip off his outer garment? Who shall come within his double bridle? Who can open the doors of his face? Round about his teeth is terror. His strong scales are his pride, Shut up together as with a close seal. One is so near to another, That no air can come between them. They are joined one to another; They stick together, that they cannot be sundered. His nostrils flash forth light, And his eyes are like the eyelids of the morning. Out of his mouth go burning torches, And sparks of fire leap forth. Out of his nostrils a smoke goeth, {230} As of a boiling pot and burning rushes. His breath kindleth coals, And a flame goeth forth from his mouth. In his neck abideth strength, And terror danceth before him. The flakes of his flesh are joined together: They are firm upon him; they cannot be moved. His heart is as firm as a stone; Yea, firm as the nether millstone. When he raiseth himself up, the mighty are afraid; By reason of consternation they are beside themselves. If one lay at him with the sword, it cannot avail; Nor the spear, the dart, nor the pointed shaft. He counteth iron as straw, And brass as rotten wood. The arrow cannot make him flee: Slingstones are turned with him into stubble. Clubs are counted as stubble: He laugheth at the rushing of the javelin. His underparts are like sharp potsherds: He spreadeth as it were a threshing wain upon the mire. He maketh the deep to boil like a pot: He maketh the sea like ointment. He maketh a path to shine after him; One would think the deep to be hoary. Upon earth there is not his like, That is made without fear. He beholdeth every thing that is high: He is king over all the sons of pride. {231} JOB. (He replies to the Lord.) I know that thou canst do all things, And that no purpose of thine can be restrained. Who is this that hideth counsel without knowledge? Therefore have I uttered that which I understood not, Things too wonderful for me, which I knew not. Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. I had heard of thee by the hearing of the ear; But now mine eye seeth thee, Wherefore I abhor myself, and repent In dust and ashes. (Jehovah speaks from the storm. Job has questioned why he suffered. Can he expect the question to be answered? Let him look to nature about him. Does he understand the daily doings of nature? Does he know how the world was created, or how the rain and the snow come? Can he guide the stars? Does he understand the strange instincts of the animals? Can he control even one of the great works of God? How then will he think to comprehend the dealings of God in his own life? God does not try to answer the question of why Job suffers. He tries to raise Job to such a position of trust in him that he will not ask the question. The solution of the question lies, not in the knowledge of their answers, but in a trust of God which does not demand an answer, for it sums up all answers in one--that God is wise and good. This is not unreasoning; for God reasons from his works that Job can see to the deep things of life that he cannot see. If Job sees God's wisdom in the one, he may trust his wisdom in the other. So the problem of why Job suffers is at last solved; only the solution is not one of knowledge, but of trust, and Job finds more than a solution; he finds God. "Now mine eye seeth Thee.") {232} EPILOGUE. And it was so, that after the Lord had spoken these words unto Job, the Lord said to Eliphaz the Temanite, "My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the thing that is right, as my servant Job hath. Now therefore, take unto you seven bullocks and seven rams, and go to my servant Job, and offer up for yourself a burnt offering; and my servant Job shall pray for you; for him will I accept, that I deal not with you after your folly; for ye have not spoken of me the thing that is right, as my servant Job hath." So Eliphaz the Temanite and Bildad the Shuhite and Zophar the Naamathite went, and did according as the Lord commanded them: and the Lord accepted Job. And the Lord turned the captivity of Job, when he prayed for his friends: and the Lord gave Job twice as much as he had before. Then came there unto him all his brethren, and all his sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house: and they bemoaned him, and comforted him concerning all the evil that the Lord had brought upon him: every man also gave him a piece of money, and everyone a ring of gold. So the Lord blessed the latter end of Job more than his beginning: and he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she-asses. He had also seven sons and three daughters. And he called the name of the first, Jemimah; and the name of the second, Keziah; and the name of the third, Keren-happuch. And in all the land were no women found so fair as the daughters of Job: and their father gave them inheritance among their brethren. And after this Job lived an hundred and forty years, and saw his sons, and his sons' sons, even four generations. So Job died, being old and full of days. {233} SELECTIONS FROM THE SONG OF SONGS {234} The "Song of Songs," sometimes called "Solomon's Song," and "Canticles," is a collection of Hebrew wedding songs. These songs in form and spirit approach nearer to what we call lyric poetry than anything else in the literature of the Bible. In their exquisite freshness and grace they may well be compared with the lyrical poetry of the Elizabethan period in England. {235} HIS BANNER OVER ME WAS LOVE As a lily among thorns, So is my love among the daughters. As the apple tree among the trees of the wood, So is my beloved among the sons. I sat down under his shadow with great delight, And his fruit was sweet to my taste. He brought me to the banqueting house, And his banner over me was love. {236} THE WINTER IS PAST, THE RAIN IS OVER AND GONE My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. For, lo, the winter is past, The rain is over and gone; The flowers appear on the earth; The time of the singing of birds is come, And the voice of the turtledove is heard in our land; The fig tree ripeneth her green figs, And the vines are in blossom, They give forth their fragrance. Arise, my love, my fair one, and come away. O my dove, that art in the clefts of the rock, in the covert of the steep place, Let me see thy countenance, let me hear thy voice; For sweet is thy voice, and thy countenance is comely. Take us the foxes, the little foxes, that spoil the vineyards; For our vineyards are in blossom. My beloved is mine, and I am his: He feedeth his flock among the lilies. Until the day be cool, and the shadows flee away, Turn, my beloved, and be thou like a roe or a young hart Upon the mountains of Bether. {237} IN THE GARDEN OF LOVE Come with me from Lebanon, my bride, With me from Lebanon: Look from the top of Amana, From the top of Senir and Hermon, From the lions' dens, From the mountains of the leopards. Thou hast ravished my heart, my sister, my bride; Thou hast ravished my heart with a glance of thine eyes, With one chain of thy neck. How fair is thy love, my sister, my bride! How much better is thy love than wine! And the smell of thine ointments than all manner of spices! Thy lips, O my bride, drop as the honeycomb: Honey and milk are under thy tongue; And the smell of thy garments is like the smell of Lebanon. A garden shut up is my sister, my bride; A spring shut up, a fountain sealed. Thy shoots are an orchard of pomegranates, with precious fruits; Henna with spikenard plants, Spikenard and saffron, Calamus and cinnamon, with all trees of frankincense; Myrrh and aloes, with all the chief spices. Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon. Awake, O north wind; and come, thou south; Blow upon my garden, that the spices thereof may flow out. Let my beloved come in to his garden, And eat his precious fruits. {238} WHITHER IS THY BELOVED GONE? Whither is thy beloved gone, O thou fairest among women? Whither hath thy beloved turned him, That we may seek him with thee? My beloved is gone down to his garden, to the beds of spices, To feed in the gardens, and to gather lilies. I am my beloved's, and my beloved is mine: He feedeth his flock among the lilies. I am my beloved's, And his desire is toward me. Come, my beloved, let us go forth into the field; Let us lodge in the villages. Let us get up early to the vineyards; Let us see whether the vine hath budded, and its blossom be open, And the pomegranates be in flower: There will I give thee my love. The mandrakes give forth fragrance, And at our doors are all manner of precious fruits, new and old, Which I have laid up for thee, O my beloved. {239} LOVE IS STRONG AS DEATH Set me as a seal upon thine heart, as a seal upon thine arm: For love is strong as death; Jealousy is cruel as the grave: The flashes thereof are flashes of fire, A very flame of the Lord. Many waters cannot quench love, Neither can the floods drown it: If a man would give all the substance of his house for love, He would utterly be contemned. {240} {241} SELECTIONS FROM ECCLESIASTES {242} ECCLESIASTES This is, in some respects, the most curious book in the Bible. It has puzzled many people. Like Proverbs, it is put together without very much order, but that does not make the greatest puzzle of the book. The question has been, "What does the author intend to teach?" The book seems to take a very dark view of life. It almost seems as though the author thought nothing was worth living for. Over and over he says that all is vanity; that is, emptiness, nothingness. He questions whether there is a life after death. It seems to the careless reader that this book is only gloomy, dark, and hopeless. But that is a superficial view. If one reads with more care, one finds another strain in the book. It is good for a man to enjoy his labor. This is the gift of God. Let a man eat and drink and enjoy his labor. This is his portion, or wages, from God. Such thoughts as these occur again and again in the book. One begins to see that all is not darkness. On the contrary, there is, so far as it goes, a very excellent way of living put forward in the book. The author's question is, What are the wages of life? What ought one to think of as making life worth living? His answer is, The work of life itself, with the ordinary pleasures that come with it, are the wages. It is these things that make life worth living. Now this author does not see all the truth. He does not even sum up the whole of life. It is a great lack that in his pictures, in the first few chapters, of the things that may be expected to yield pleasure, he says nothing about the unselfish life. The life he describes is all getting, getting, getting, and never giving. Now the life that simply spends itself in trying to get things and never tries to help others is sure not to be a very happy life. "Vanity of vanities" is its very proper conclusion. This picture of life is too narrow. It needs to be enlarged by the rich and beautiful New Testament ideal of the life of unselfish love. {243} TO EVERYTHING THERE IS A SEASON To everything there is a season, And a time to every purpose under the heaven: A time to be born, And a time to die; A time to plant, And a time to pluck up that which is planted; A time to kill, And a time to heal; A time to break down, And a time to build up; A time to weep, And a time to laugh; A time to mourn, And a time to dance; A time to cast away stones, And a time to gather stones together; A time to embrace, And a time to refrain from embracing; A time to seek, And a time to lose; A time to keep, And a time to cast away; A time to rend, And a time to sew; {244} A time to keep silence, And a time to speak; A time to love, And a time to hate; A time for war, And a time for peace. {245} REMEMBER ALSO THY CREATOR Remember also thy Creator in the days of thy youth: Or ever the evil days come, And the years draw nigh, When thou shalt say, I have no pleasure in them. Or ever the sun, and the light, And the moon and the stars, Be darkened And the clouds return after the rain. In the day when the keepers of the house shall tremble, And the strong men shall bow themselves, And the grinders cease because they are few, And those that look out of the windows be darkened, And the doors be shut in the street. When the sound of the grinding is low, And one shall rise up at the voice of a bird, And all the daughters of music shall be brought low: Yea, they shall be afraid of that which is high, And terror shall be in the way; And the almond tree shall blossom, And the grasshopper shall be a burden, And desire shall fail: Because man goeth to his long home. And the mourners go about the streets: {246} Or ever the silver cord be loosed, Or the golden bowl broken, Or the pitcher broken at the fountain Or the wheel broken at the cistern: And the dust return to the earth, as it was; And the spirit return unto God who gave it. {247} SELECTIONS FROM THE PROVERBS {248} PROVERBS Proverbs is a collection of sayings of wise men, coming from many sources and gathered by many men. It is a little library of smaller books. The poetry is more uniform than any other in the Bible. The subjects, on the contrary, are the most various. All sides of life are represented. But chiefly the proverbs are concerned with showing the wisdom of living a good, honest, industrious life, and the foolishness of being lazy, immoral, greedy for money, and evil in thought and conduct. A great deal is said about the fool. He is the one who is shortsighted and careless of consequences; who talks slander and so hurts his friends; who forgets that the laws of God punish evil doing, and so hurts himself. The idea is that the wicked man acts as though he had not common sense. {249} THE PRAISES OF WISDOM WISDOM CRIETH ALOUD IN THE STREET Wisdom crieth aloud in the street; She uttereth her voice in the broad places; She crieth in the chief place of meeting; At the entering in of the gates, In the city, she uttereth her words: "How long, ye simple ones, will ye love simplicity? And scorners delight in scorning, And fools hate knowledge? Turn you at my reproof: Behold, I will pour out my spirit unto you, I will make known my words unto you. Because I have called, and ye refused; I have stretched out my hand, and no man regarded; But ye have set at nought all my counsel, And would none of my reproof: I also will laugh in the day of your calamity; I will mock when your fear cometh; When your fear cometh as a storm, And your calamity cometh on as a whirlwind; When distress and anguish come upon you. Then shall they call upon me, but I will not answer; {250} They shall seek me diligently, but they shall not find me: For that they hated knowledge, And did not choose the fear of the Lord: They would not have my counsel; They despised all my reproof: Therefore shall they eat of the fruit of their own way, And be filled with their own devices. For the backsliding of the simple shall slay them, And the prosperity of fools shall destroy them. But whoso hearkeneth unto me shall dwell securely, And shall be quiet without fear of evil." WISDOM IS MORE PRECIOUS THAN RUBIES My son, forget not my law; But let thine heart keep my commandments: For length of days, and years of life, And peace, shall they add to thee. Let not mercy and truth forsake thee: Bind them about thy neck; Write them upon the table of thine heart: So shalt thou find favour and good understanding In the sight of God and man. Trust in the Lord with all thine heart, And lean not upon thine own understanding: In all thy ways acknowledge him, And he shall direct thy paths. Be not wise in thine own eyes; Fear the Lord, and depart from evil; It shall be health to thy navel, {251} And marrow to thy bones. Honour the Lord with thy substance, And with the firstfruits of all thine increase: So shall thy barns be filled with plenty And thy vats shall overflow with new wine. My son, despise not the chastening of the Lord; Neither be weary of his reproof: For whom the Lord loveth he reproveth; Even as a father the son in whom he delighteth. Happy is the man that findeth wisdom, And the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, And the gain thereof than fine gold. She is more precious than rubies: And none of the things thou canst desire are to be compared unto her. Length of days is in her right hand; In her left hand are riches and honour. Her ways are ways of pleasantness, And all her paths are peace. She is a tree of life to them that lay hold upon her: And happy is everyone that retaineth her. The Lord by wisdom founded the earth; By understanding he established the heavens. By his knowledge the depths were broken up, And the skies drop down the dew. {252} THE GLORY OF WISDOM Doth not wisdom cry, And understanding put forth her voice? In the top of high places by the way, Where the paths meet, she standeth; Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud: Unto you, O men, I call; And my voice is to the sons of men. O ye simple, understand subtilty; And, ye fools, be ye of an understanding heart. Hear, for I will speak excellent things; And the opening of my lips shall be right things. For my mouth shall utter truth; And wickedness is an abomination to my lips. All the words of my mouth are in righteousness; There is nothing crooked or perverse in them. They are all plain to him that understandeth, And right to them that find knowledge. Receive my instruction, and not silver; And knowledge rather than choice gold. For wisdom is better than rubies; And all the things that may be desired are not to be compared unto her. I, Wisdom, have made subtilty my dwelling, And find out knowledge and discretion. The fear of the Lord is to hate evil: Pride, and arrogancy, and the evil way, {253} And the froward mouth, do I hate. Counsel is mine, and sound knowledge: I am understanding; I have might. By me kings reign, And princes decree justice. By me princes rule, And nobles, even all the judges of the earth. I love them that love me; And those that seek me diligently shall find me. Riches and honour are with me; Yea, durable riches and righteousness. My fruit is better than gold, yea, than fine gold; And my revenue than choice silver. I walk in the way of righteousness, In the midst of the paths of judgment: That I may cause those that love me to inherit substance, And that I may fill their treasuries. The Lord possessed me in the beginning of his way, Before his works of old. I was set up from everlasting, from the beginning, Or ever the earth was. When there were no depths, I was brought forth; When there were no fountains abounding with water. Before the mountains were settled, Before the hills was I brought forth: While as yet he had not made the earth, nor the fields, Nor the highest part of the dust of the world. When he established the heavens, I was there: When he set a circle upon the face of the deep: {254} When he made firm the skies above: When the fountains of the deep became strong: When he gave to the sea its bound, That the waters should not transgress his commandment: When he marked out the foundations of the earth; Then I was by him, as a master workman: And I was daily his delight, Rejoicing always before him; Rejoicing in his habitable earth; And my delight was with the sons of men. Now therefore, my sons, hearken unto me: For blessed are they that keep my ways. Hear instruction, and be wise, And refuse it not. Blessed is the man that heareth me, Watching daily at my gates, Waiting at the posts of my doors. For whoso findeth me findeth life, And shall obtain favour of the Lord. But he that sinneth against me wrongeth his own soul: All they that hate me love death. {255} ENTER NOT INTO THE PATH OF THE WICKED Enter not into the path of the wicked, And walk not in the way of evil men. Avoid it, pass not by it; Turn from it, and pass on. Take fast hold of instruction; let her not go: Keep her; for she is thy life. The way of the wicked is as darkness: They know not at what they stumble. But the path of the righteous is as the light of dawn, That shineth more and more unto the perfect day. Go to the ant, thou sluggard, Consider her ways, and be wise: Which having no chief, overseer, or ruler, Provideth her meat in the summer, And gathereth her food in the harvest. {256} PRAISE OF THE WISE AND VIRTUOUS WOMAN A virtuous woman who can find? For her price is far above rubies. The heart of her husband trusteth in her, And he shall have no lack of gain. She doeth him good and not evil All the days of her life. She seeketh wool and flax, And worketh willingly with her hands. She is like the merchant-ships; She bringeth her food from afar. She riseth also while it is yet night, And giveth meat to her household, And their task to her maidens. She considereth a field, and buyeth it: With the fruit of her hands she planteth a vineyard. She perceiveth that her merchandise is profitable: Her lamp goeth not out by night. She layeth her hands to the distaff, And her hands hold the spindle. She spreadeth out her hand to the poor; Yea, she reacheth forth her hands to the needy. She is not afraid of the snow for her household; For all her household are clothed with scarlet. {257} She maketh for herself carpets of tapestry; Her clothing is fine linen and purple. Her husband is known in the gates, When he sitteth among the elders of the land. She maketh linen garments and selleth them; And delivereth girdles unto the merchant. Strength and dignity are her clothing; And she laugheth at the time to come. She openeth her mouth with wisdom; And the law of kindness is on her tongue. She looketh well to the ways of her household, And eateth not the bread of idleness. Her children rise up, and call her blessed; Her husband also, and he praiseth her, saying: "Many daughters have done virtuously, But thou excellest them all." Favour is deceitful, and beauty is vain: But a woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands; And let her works praise her in the gates. {258} {259} SELECTIONS FROM THE PROPHETS {260} The Roll of the Prophets Isaiah. Jeremiah. Daniel. Ezekiel. Amos. Hosea. Micah. Obadiah. Joel. Jonah. Zephaniah. Nahum. Habakkuk. Haggai. Zechariah. Malachi. {261}{262} [Illustration] "THE PROPHETS" From the frieze of "The Prophets," by Sargent, in the Public Library at Boston. The prophets here represented are Jeremiah, Jonah, Isaiah, Habakkuk. [End illustration] {263} THE PROPHETS There are two groups of prophetic books in the Old Testament: the longer books of Isaiah, Jeremiah, Daniel, and Ezekiel, in one group, and what are known as the books of the "Twelve Minor Prophets," in another group. These books, especially those of the "Minor Prophets." are often neglected by readers of the Bible. "Minor Prophets" is a very unfortunate name for that group of great souls whose messages have come down to us from the ages. The word came into use because these books; smaller in size than some others, were grouped together in the Bible. The writers themselves were not minor or inferior in any sense of the word. The word "prophet" is also, in itself, somewhat misleading. The men who are called prophets did not simply predict future events. They were really what we would call reformers. They cried out against the evils of the times in which they lived, and tried to turn the nation back to God when it had sinned. It must be admitted that it is not very easy, especially for young people, to read these books, and yet they are intensely interesting if one can only realize that these words were spoken by living men, each blazing with indignation against wrong, men of heroic character, who were ready, if necessary, to look in the face of death, in their speaking of the truth. Little or nothing can be told of the personal history of many of these men. Striking passages have been chosen from each of the prophets to show the character of the message which they spoke. {264} ISAIAH THE GREATEST PROPHET OF THE OLD TESTAMENT (David and Solomon had long been dead. The kingdom of Judah was not so strong as the old kingdom over which they had ruled. It was constantly quarreling with the kingdom at the North, which had been separated by rebellion. It was often in danger of being overcome by the greater kingdoms about it. The kings were not always wise rulers. Many of the people did not care to serve Jehovah alone. They wanted to serve other gods as well. The rich were often cruel to the poor. Good men saw these things with sorrow. They knew that God must punish such a nation. One of these good men was Isaiah the Prophet, a citizen of Jerusalem, and a friend of the kings of Judah. When he was a young man he had a vision of the holiness of God and the sin of the people. This vision made him a prophet, for it called him to the task of showing to the people the holiness of God, which he himself had seen, and to the necessity of turning away from sin. This is how he tells of the vision which he saw:)-- I THE CALL OF ISAIAH In the year that King Uzziah died I saw the Lord sitting upon a throne, high and lifted up, and his train filled {265} the temple. Above him stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said,-- "Holy, holy, holy, is the Lord of Hosts: the whole earth is full of his Glory." And the foundations of the thresholds were moved at the voice of him who cried, and the house was filled with smoke. Then said I, "Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts." Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: and he touched my mouth with it, and said, "Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin forgiven." And I heard the voice of the Lord, saying, "Whom shall I send, and who will go for us?" Then I said, "Here am I; send me." And he said, "Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed." Then said I, "Lord, how long?" {266} And he answered, "Until cities be waste without inhabitant, and houses without man, and the land become utterly waste, and the Lord have removed men far away, and the forsaken places be many in the midst of the land." II ISAIAH'S FIRST PUBLIC SERVICE (Soon after, two kings from the North threatened to make war against Judah. The king of Judah was frightened. Isaiah tried to encourage him, and persuade him to trust God, but in vain. The king was a coward, and dared neither fight nor trust God, but instead he sent to the far-away land of Assyria for help. This is the way in which Isaiah tried to encourage the timid king:)-- And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up to Jerusalem to war against it; but could not prevail against it. And it was told the house of David, saying, "Syria is confederate with Ephraim." And his heart was moved, and the heart of his people, as the trees of the forest are moved with the wind. Then said the Lord unto Isaiah, "Go forth now to meet Ahaz, thou, and Shear-jashub thy son, at the end of the conduit of the upper pool, in the high way of the fuller's field; and say unto him, Take heed, and be quiet; fear not, neither let thine heart be faint, because of these two tails of smoking firebrands, for the fierce anger of Rezin and Syria, and of the son of Remaliah. Because Syria hath {267} counselled evil against thee, Ephraim also, and the son of Remaliah, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set up a king in the midst of it, even the son of Tabeel: thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin: and the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe, surely ye shall not be established." (But the effort of the prophet was wholly without effect.) So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, "I am thy servant and thy son: come up, and save me out of the hand of the king of Syria and out of the hand of the king of Israel, which rise up against me." And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king's house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: and the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. (Many years passed away. The prophet tried to make his people better, but often without success. He tried to get the rulers to trust in Jehovah rather than in armies and the aid of foreign kings. Sometimes he succeeded, but more often he failed. The land was still subject to Assyria, and had paid heavy tribute ever since Ahaz had hired the king of Assyria to help him against the Northern kings. Other lands were also under the yoke of Assyria, and all of them wanted to win their freedom. At last the king of Babylon sent messengers to these other countries to see if he could not get {268} their kings to join in revolt against Assyria. But Isaiah did not favor this alliance, for this also was trusting, not to Jehovah, but to armies and foreign kings.) At that time Merodach-baladan the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he heard that he had been sick, and was recovered. And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious oil, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. Then came Isaiah the prophet unto King Hezekiah, and said unto him, "What said these men? and from whence came they unto thee?" And Hezekiah said, "They are come from a far country unto me, even from Babylon." Then said he, "What have they seen in thine house?" And Hezekiah answered, "All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them." Then said Isaiah to Hezekiah, "Hear the word of the Lord of hosts. Behold, the days come, that all that is in thine house, and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the Lord. And thy sons shall they take away; they shall be servants in the palace of the king of Babylon." Then said Hezekiah unto Isaiah, "Good is the word of the Lord which thou hast spoken." {269}{270} [Illustration] ON THE ROAD FROM JERUSALEM TO JERICHO. From a photograph in the possession of Rev. Louis F. Giroux of the American International College, Springfield, Mass., and used by his kind permission. [End illustration] {271} He said moreover, "For there shall be peace and truth in my days." (This king of Babylon was soon after defeated by the king of Assyria and driven out of Babylon. For some time he hid himself among the swamps in the southern part of his kingdom, but later was captured and killed.) III DELIVERANCE FROM THE ASSYRIANS (About ten years after the king of Babylon had sent his messengers to Hezekiah there was a revolt against Assyria in Palestine. Hezekiah, in spite of the opposition of Isaiah, was deep in the plot. When Sennacherib, the king of Assyria, heard of the revolt, he sent his armies to Palestine to punish the kings who had dared to defy him. Judah and the other small kingdoms were not able to meet the Assyrian armies. The whole land was in terror, and Hezekiah, the king, who had been so eager for war, was glad enough, now that it had actually come, to seek the wise counsel of the prophet.) Now it came to pass in the fourteenth year of King Hezekiah, that Sennacherib king of Assyria came up against all the fortified cities of Judah and took them. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to King Hezekiah with a great army. And he stood by the conduit of the upper pool in the high way of the fuller's field. Then came forth to him Eliakim the son of Hilkiah, who was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder. And Rabshakeh said unto them, "Say ye now to Hezekiah, 'Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? I say, thy counsel and {272} strength for the war are but vain words: now on whom dost thou trust, that thou hast rebelled against me? Behold, thou trustest upon the staff of this bruised reed, even upon Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust on him. But if thou say to me, We trust in the Lord our God: is not that he, whose high places and whose altars Hezekiah hath taken away, and hath said to Judah and to Jerusalem, Ye shall worship before this altar? Now therefore, I pray thee, give pledges to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. How then canst thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? And am I now come up without the Lord against this land to destroy it? The Lord said unto me, Go up against this land, and destroy it.'" Then said Eliakim and Shebna and Joah unto Rabshakeh, "Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language in the ears of the people that are on the wall." But Rabshakeh said, "Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men that sit upon the wall?" Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, "Hear ye the words of the great king, the king of Assyria. Thus saith the king, 'Let {273} not Hezekiah deceive you; for he shall not be able to deliver you: neither let Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us; this city shall not be given into the hand of the king of Assyria.' Hearken not to Hezekiah: for thus saith the king of Assyria, 'Make your peace with me, and come out to me; and eat ye every one of his vine, and everyone of his fig tree, and drink ye everyone the waters of his own cistern: until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. Beware lest Hezekiah persuade you, saying, The Lord will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? Who are they among all the gods of these countries, that have delivered their country out of my hand, that the Lord should deliver Jerusalem out of my hand?'" But they held their peace, and answered him not a word: for the king's commandment was, "Answer him not." Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah the son of Asaph the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh. And it came to pass, when King Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the Lord. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests, covered with sackcloth, unto Isaiah the prophet the son of Amoz. And they said unto him, "Thus saith Hezekiah, 'This day is a day of trouble, {274} and of rebuke, and of confusion. It may be the Lord thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to defy the living God, and will rebuke the words which the Lord thy God hath heard: wherefore lift up thy prayer for the remnant that is left.'" So the servants of King Hezekiah came to Isaiah. And Isaiah said unto them, "Thus shall ye say to your master, 'Thus saith the Lord, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. Behold, I will put a spirit in him, and he shall hear a rumour, and shall return unto his own land; and I will cause him to fall by the sword in his own land.'" So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. And he heard concerning Tirhakah king of Ethiopia, "He is come out to fight against thee." And when he heard it, he sent messengers to Hezekiah, saying, "Thus shall ye speak to Hezekiah king of Judah, saying, 'Let not thy God in whom thou trustest deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly: and shalt thou be delivered?'" And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the Lord, and spread it before the Lord. And Hezekiah prayed unto the Lord, saying, "O Lord of hosts, the God of Israel, that sittest upon the cherubim, thou art {275} the God, even thou alone, of all the kingdoms of the earth; thou hast made heaven and earth. Incline thine ear, O Lord, and hear; open thine eyes, O Lord, and see: and hear all the words of Sennacherib, which hath sent to defy the living God. Of a truth, Lord, the kings of Assyria have laid waste all the countries and their land, and have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone; therefore they have destroyed them. Now therefore, O Lord our God, save us from his hand, that all the kingdoms of the earth may know that thou art the Lord, even thou only." Then Isaiah the son of Amoz sent unto Hezekiah, saying, "Thus saith the Lord, the God of Israel, 'Whereas thou hast prayed to me against Sennacherib king of Assyria, this is the word which the Lord hath spoken concerning him: The daughter of Zion hath despised thee and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. Whom hast thou defied and blasphemed? and against whom hast thou exalted thy voice and lifted up thine eyes on high? even against the Holy One of Israel. By thy servants hast thou defied the Lord, and hast said, With the multitude of my chariots am I come up to the height of the mountains, to the innermost parts of Lebanon; and I will cut down the tall cedars thereof, and the choice fir trees thereof: and I will enter into his farthest height, the forest of his fruitful field. Hast thou not heard how I have done it long ago, and formed it of ancient times? now have I brought it to pass, that thou shouldest lay waste fortified cities into ruinous heaps. Therefore their {276} inhabitants were of small power, they were dismayed and confounded; they were as the grass of the field, and as the green herb, and as a field of corn before it be grown up. But I know thy sitting down, and thy going out, and thy coming in, and thy raging against me. Because of thy raging against me, and because thine arrogancy is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest.'" "Therefore thus saith the Lord concerning the king of Assyria, 'He shall not come unto this city, nor shoot an arrow there, neither shall he come before it with shield, nor cast up siege works against it. By the way that he came, by the same shall he return, and he shall not come unto this city, saith the Lord. For I will defend this city to save it, for mine own sake, and for my servant David's sake.'" And the angel of the Lord went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when men arose early in the morning, behold, these were all dead. So Sennacherib king of Assyria departed, and went back and dwelt at Nineveh. And it came to pass, as he was worshipping in the house of Nisroch his god, two of his sons smote him with the sword: and they escaped into the land of Ararat. And Esarhaddon his son reigned in his stead. [Footnote: Other stories of the reigns of Hezekiah and the kings of Judah and Israel may be found in Volume III. ] {277} [Footnote: The following are selections from the great poems of Isaiah. For majesty of utterance, for lofty and inspired thought, these are unmatched in literature.] GOD IS MY SALVATION I will give thanks unto thee, O Lord, For though thou wast angry with me, Thine anger is turned away, And thou comfortest me. Behold God is my salvation; I will trust, and will not be afraid: For the Lord Jehovah is my strength and song; And he is become my salvation. Therefore with joy shall ye draw water Out of the wells of salvation. Give thanks unto the Lord, Call upon his name, Declare his doings among the peoples, Make mention that his name is exalted. Sing unto the Lord for he hath done excellent things: Let this be known in all the earth. Cry aloud, and shout, thou inhabitant of Zion: For great is the Holy One of Israel in the midst of thee. {278} THE COMING MESSIAH For unto us a child is born, Unto us a son is given; And the government shall be upon his shoulder; And his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government And of peace there shall be no end Upon the throne of David and upon his kingdom; To establish it with judgment, And with righteousness, from henceforward even for ever. The zeal of the Lord of hosts shall perform this. {279} A SONG OF TRIUMPH Sing unto the Lord a new song, And his praise from the end of the earth; Ye that go down to the sea, and all that is therein, The isles, and the inhabitants thereof. Let the wilderness and the cities thereof lift up their voice, The villages that Kedar doth inhabit; Let the inhabitants of Sela sing, Let them shout from the top of the mountains. Let them give glory unto the Lord, And declare his praise in the islands. The Lord shall go forth as a mighty man; He shall stir up zeal like a man of war: He shall cry, yea, he shall shout aloud; He shall do mightily against his enemies. {280} PARABLE OF THE VINEYARD Let me sing of my wellbeloved a song of my beloved touching his vineyard. My wellbeloved had a vineyard In a very fruitful hill: And he made a trench about it, And gathered out the stones thereof, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a winepress therein: And he looked that it should bring forth grapes-- And it brought forth wild grapes. And now, O inhabitants of Jerusalem and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now come, I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; I will break down the fence thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor hoed; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the {281} house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. THE CONDEMNATION UPON UNFRUITFULNESS Woe unto them that join house to house, that lay field to field, till there be no room, and ye be made to dwell alone in the midst of the land! In mine ears saith the Lord of hosts, "Of a truth many houses shall be desolate, even great and fair, without inhabitant. For ten acres of vineyard shall yield one bath, and a homer of seed shall yield but an ephah." Woe unto them that rise up early in the morning, that they may follow strong drink; that tarry late into the night, till wine inflame them! And the harp and the lute, the tabret and the pipe, and wine are in their feasts: but they regard not the work of the Lord, neither have they considered the operation of his hands. Therefore my people are gone into captivity, for lack of knowledge: and their honourable men are famished, and their multitude are parched with thirst. Therefore hell hath enlarged her desire, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth among them, descend into it. And the mean man is bowed down and the great man is humbled, and the eyes of the lofty are humbled: but the Lord of hosts is exalted in judgment, and God the Holy One is sanctified in righteousness. {282} Then shall the lambs feed as in their pasture, and the waste places of the fat ones shall wanderers eat. Woe unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope: that say, "Let him make speed, let him hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!" Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: which justify the wicked for a reward, and take away the righteousness of the righteous from him! Therefore as the tongue of fire devoureth the stubble, and as the dry grass sinketh down in the flame, so their root shall be as rottenness, and their blossom shall go up as dust: because they have rejected the law of the Lord of hosts, and despised the word of the Holy One of Israel. {283} [Footnote: The prophet threatens Judah with invasion by the dreaded Assyrian army.] THE DOOM OF THE UNFRUITFUL NATION For all this his anger is not turned away, But his hand is stretched forth still. And he will lift up an ensign to the nations from afar, And he will hiss for them from the end of the earth: And, behold, they shall come with speed swiftly; None shall be weary nor stumble among them; None shall slumber nor sleep; Neither shall the girdle of their loins be loosed, Nor the latchet of their shoes be broken: Whose arrows are sharp, And all their bows bent; Their horses' hoofs shall be counted like flint, And their wheels like a whirlwind: Their roaring shall be like a lion, They shall roar like young lions: Yea, they shall roar, and lay hold of the prey, And carry it away safe, and there shall be none to deliver. And they shall roar against them in that day like the roaring of the sea; And if one look unto the land, behold, darkness and distress, And the light is darkened in the clouds thereof. {284} COMFORT YE MY PEOPLE Comfort ye, comfort ye my people, Saith your God. Speak ye comfortably to Jerusalem, And cry unto her, That her warfare is accomplished, That her iniquity is pardoned; That she hath received of the Lord's hand Double for all her sin. Prepare ye in the wilderness the way of the Lord, Make straight in the desert a highway for our God. Every valley shall be exalted, And every mountain and hill shall be made low: And the crooked shall be made straight, And the rough places plain: And the glory of the Lord shall be revealed, And all flesh shall see it together: For the mouth of the Lord hath spoken it. The voice of one saying, "Cry." And one said, "What shall I cry?" All flesh is grass, And all the goodliness thereof is as the flower of the field: The grass withereth, The flower fadeth, {285} Because the breath of the Lord bloweth upon it: Surely the people is grass. The grass withereth, The flower fadeth: But the word of our God shall stand forever. O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah, "Behold your God." Behold, the Lord God will come as a mighty one, And his arm shall rule for him: Behold his reward is with him, And his recompense before him. He shall feed his flock like a shepherd, He shall gather the lambs in his arms, And carry them in his bosom, And shall gently lead those that give suck. {286} AWAKE, O ZION! Awake, awake, put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee the uncircumcised and the unclean. Shake thyself from the dust; Arise, sit thee down, O Jerusalem: Loose thyself from the bands of thy neck, O captive daughter of Zion. How beautiful upon the mountains are the feet of him That bringeth good tidings, that publisheth peace, That bringeth good tidings of good, that publisheth salvation; That saith unto Zion, Thy God reigneth. The voice of the watchmen! they lift up the voice, Together do they sing, For they shall see, eye to eye, When the Lord returneth to Zion. Break forth into joy, sing together, Ye waste places of Jerusalem: For the Lord hath comforted his people, He hath redeemed Jerusalem. {287} The Lord hath made bare his holy arm In the eyes of the nations; And all the ends of the earth Shall see the salvation of our God. Depart ye, depart ye, go ye out from thence, Touch no unclean thing: Go ye out of the midst of her; Be ye clean ye that bear the vessels of the Lord. For ye shall not go out in haste, Neither shall ye go by flight; For the Lord will go before you, And the God of Israel will be your rearguard. {288} THE TRIUMPH OF THE MAN OF SORROWS Who hath believed that which we have heard? And to whom hath the arm of the Lord been revealed? For he grew up before him as a tender plant, And as a root out of a dry ground: He hath no form nor comeliness, that we should look upon him; Nor beauty that we should desire him. He was despised and rejected of men; A man of sorrows and acquainted with grief: And as one from whom men hide their face he was despised, And we esteemed him not. Surely he hath borne our griefs, And carried our sorrows: Yet we did esteem him stricken, Smitten of God and afflicted. But he was wounded for our transgressions, He was bruised for our iniquities: The chastisement of our peace was upon him, And with his stripes we are healed. All we like sheep have gone astray; We have turned everyone to his own way; And the Lord hath laid on him The iniquity of us all. {289} He was oppressed, Yet he humbled himself, And opened not his mouth; As a lamb is led to the slaughter, And as a sheep before her shearers is dumb; Yea, he opened not his mouth. By oppression and judgment he was taken away; And his life who shall recount? For he was cut off out of the land of the living; For the transgressions of my people was he stricken. And they made his grave with the wicked, And with the rich in his death; Although he had done no violence, Neither was any deceit in his mouth. Yet it pleased the Lord to bruise him; He hath put him to grief: When his soul shall make an offering for sin, He shall see his seed, he shall prolong his days, And the pleasure of the Lord shall prosper in his hand: He shall see, and be satisfied with the travail of his soul. By his knowledge shall my righteous servant make many righteous: And he shall bear their iniquities. Therefore will I divide with him a portion of the great, And he shall divide the spoil with the strong: Because he poured out his soul unto death, And was numbered with the transgressors: Yet he bare the sin of many, And made intercession for the transgressors. {290} BEAUTIFUL ZION O thou afflicted, tossed with tempest, and not comforted, Behold, I will set thy stones in fair colors, And lay thy foundations with sapphires. And I will make thy pinnacles of rubies, And thy gates of carbuncles, And all thy borders of precious stones. And all thy children shall be taught of the Lord; And great shall be the peace of thy children: In righteousness shalt thou be established. Thou shalt be far from oppression, for thou shalt not fear; And from terror, for it shall not come nigh thee. Behold I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for its work; And I have created the waster to destroy. No weapon that is formed against thee shall prosper; And every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, And their righteousness which is of me, saith the Lord. {291} HO, EVERY ONE THAT THIRSTETH Ho, everyone that thirsteth, come ye to the waters, And he that hath no money, come ye, buy and eat; Yea, come, buy wine and milk, Without money and without price. Wherefore do ye spend money for that which is not bread? And your labor for that which satisfieth not? Hearken diligently unto me, and eat ye that which is good, And let your soul delight itself in fatness. Incline your ear and come unto me; Hear, and your soul shall live: And I will make an everlasting covenant with you, Even the sure mercies of David. Behold, I have given him for a witness to the peoples, And a leader and commander to the peoples. Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee, Because of the Lord thy God, And for the Holy One of Israel; For he hath glorified thee. Seek ye the Lord while he may be found, Call ye upon him while he is near: Let the wicked forsake his way, And the unrighteous man his thoughts: {292} And let him return unto the Lord, And he will have mercy upon him; And to our God, For he will abundantly pardon. For my thoughts are not your thoughts, Neither are your ways my ways, Saith the Lord. For as the heavens are higher than the earth, So are my ways higher than your ways, And my thoughts than your thoughts. For as the rain cometh down and the snow from heaven, And returneth not thither, but watereth the earth, And maketh it bring forth and bud, and giveth seed to the sower and bread to the eater; So shall my word be that goeth forth out of my mouth: It shall not return unto me void, But it shall accomplish that which I please, And it shall prosper in the thing whereto I sent it. For ye shall go out with joy, And be led forth with peace: The mountains and the hills shall break forth before you into singing, And all the trees of the fields shall clap their hands. Instead of the thorn shall come up the fir tree, And instead of the brier shall come up the myrtle tree: And it shall be to the Lord for a name, For an everlasting sign that shall not be cut off. {293} ARISE, SHINE Arise, shine; for thy light is come, And the glory of the Lord is risen upon thee. For behold, darkness shall cover the earth, And gross darkness the peoples: But the Lord shall arise upon thee, And his glory shall be seen upon thee. And nations shall come to thy light, And kings to the brightness of thy rising. Lift up thine eyes round about, and see: They all gather themselves together, they come to thee: Thy sons shall come from far, And thy daughters shall be carried in the arms. Then thou shalt see and be lightened, And thine heart shall tremble and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee. The multitude of camels shall cover thee, The dromedaries of Midian and Ephah; They all shall come from Sheba, they shall bring gold and frankincense, And shall proclaim the praises of the Lord. {294} All the flocks of Kedar shall be gathered unto thee, The rams of Nebaioth shall minister unto thee; They shall come up with acceptance on mine altar, And I will beautify the house of my glory. Who are these that fly as a cloud, And as doves to their windows? Surely the isles shall wait for me, And the ships of Tarshish first, To bring thy sons from far, Their silver and their gold with them, For the name of the Lord thy God, And for the Holy One of Israel, because he hath glorified thee. And strangers shall build up thy walls, And their kings shall minister unto thee: For in my wrath I smote thee, But in my favour have I had mercy on thee. Thy gates shall be open continually, They shall not be shut day nor night; That men may bring unto thee the wealth of the nations, And their kings led with them: For that nation and kingdom that will not serve thee shall perish; Yea, those nations shall be utterly wasted. The glory of Lebanon shall come unto thee, The fir tree, the pine, and the box tree together; To beautify the place of my sanctuary, And I will make the place of my feet glorious. {295} And the sons of them that afflict thee Shall come bending unto thee; And all they that despised thee Shall bow themselves down at the soles of thy feet. And they shall call thee the City of the Lord, The Zion of the Holy One of Israel. Whereas thou hast been forsaken and hated, So that no man passed through thee, I will make thee an eternal excellency, A joy of many generations. For brass I will bring gold, And for iron I will bring silver, And for wood brass, And for stones iron. I will also make thy officers peace, And thine exactors righteousness; Violence shall no more be heard in thy land, Desolation nor destruction within thy borders; And thou shalt call thy walls Salvation, And thy gates Praise. The sun shall be no more thy light by day, Neither for brightness shall the moon give light unto thee: But the Lord shall be unto thee an everlasting light, And thy God thy glory. {296} Thy sun shall no more go down, Neither shall thy moon withdraw itself: For the Lord shall be thine everlasting light, And the days of thy mourning shall be ended. Thy people also shall be all righteous, They shall inherit the land for ever; The branch of my planting, The work of my hands, That I may be glorified. The little one shall become a thousand, And the small one a strong nation: I the Lord will hasten it in its time. {297} JEREMIAH (The life of Jeremiah was a very sad one. He lived in those days just before the captivity when the nation with its splendid history was drifting to certain doom, as a ship drifts upon the rocks. The people were sunk in corruption; they had no ambition and no hope. Jeremiah could not save the nation from the fate which the selfishness and wickedness of the people had brought upon it, but he could cry out with all the strength of his strong soul against the evil. Politically he saw that submission to Egypt or to Babylon was inevitable, and he favored Babylon, because the northern kingdom was much stronger than the southern. The time of the activity of Jeremiah as a prophet was about forty years, from the thirteenth year of the reign of Josiah until after the beginning of the captivity. When the people of Judah were carried into captivity Jeremiah was allowed to remain behind. He hoped that the little remnant of people which was left in the land by the conquerors might be the seed of a new and better nation, but in this he was bitterly disappointed. The governor of the colony was assassinated, and Jeremiah was dragged off to Egypt by the frightened people. It is said that the prophet met his death by stoning, at the hands of his own countrymen. Jeremiah has been compared to Milton and to Savonarola. His life was one of those which seem to fail in their immediate purpose, but which have very great influence upon the progress of humanity.) {298} I THE CALL OF JEREMIAH (Jeremiah was not as eager as was Isaiah when God's call first came to him. He was reluctant and slow to obey.) The word of God came to him saying, "I have appointed thee a prophet unto the nations." Then said I, "Ah, Lord God, behold, I cannot speak: for I am a child." But the Lord said unto me, "Say not, I am a child: for to whomsoever I shall send thee thou shalt go, and whatsoever I shall command thee thou shalt speak. Be not afraid because of them: for I am with thee to deliver thee." Then the Lord put forth his hand, and touched my mouth; and the Lord said unto me, "Behold, I have put my words in thy mouth: see, I have this day set thee over the nations and over the kingdoms, to pluck up and to break down, and to destroy and to overthrow; to build, and to plant." Moreover the word of the Lord came unto me, saying, "Jeremiah, what seest thou?" And I said, "I see a rod of an almond tree." Then said the Lord unto me, "Thou hast well seen: for I watch over my word to perform it." And the word of the Lord came unto me the second time, saying, "What seest thou?" And I said, "I see a boiling caldron; and the face thereof is from the north." {299}{300} [Illustration] A STREET IN JERUSALEM, WITH THE HOUSES BUILT OVER THE STREET. [End illustration] {301} Then the Lord said unto me, "Out of the north evil shall break forth upon all the inhabitants of the land. For, lo, I will call all the families of the kingdoms of the north, saith the Lord; and they shall come, and they shall set everyone his throne at the entering of the gates of Jerusalem, and against all the walls thereof round about, and against all the cities of Judah. And I will utter my judgments against them touching all their wickedness; because they have forsaken me, and have burned incense unto other gods, and worshipped the works of their own hands. Thou therefore gird up thy loins, and arise, and speak unto them all that I command thee: be not dismayed at them, lest I dismay thee before them. For, behold, I have made thee this day a fortified city, and an iron pillar, and brasen walls, against the whole land, against the kings of Judah, against the princes thereof, against the priests thereof, and against the people of the land. And they shall fight against thee; but they shall not prevail against thee: for I am with thee, saith the Lord, to deliver thee." II THE POTTER AND HIS CLAY (The people of the East, where the prophets lived and spoke, understood teaching which was put before them in the form of pictures and images and symbols better than any other way. So the prophets would often use figures of speech and do striking things to attract the attention of the people. One day Jeremiah went to the workshop of the potter, and found him at work with {302} his wheel. This is the way in which he used what he saw to teach the people of God's power over them):-- The word which came to Jeremiah from the Lord, saying, "Arise, and go down to the potter's house, and there I will cause thee to hear my words." Then I went down to the potter's house, and, behold, he wrought his work on the wheels. And when the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it. Then the word of the Lord came to me, saying, "O house of Israel, cannot I do with you as this potter? saith the Lord. Behold, as the clay in the potter's hand, so are ye in mine hand, O house of Israel. At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up and to break down and to destroy it; if that nation, concerning which I have spoken, turn from their evil, I will repent of the evil that I thought to do unto them. And at what instant I shall speak concerning a nation, and concerning a kingdom, to build and to plant it; if it do evil in my sight, that it obey not my voice, then I will repent of the good, wherewith I said I would benefit them. Now therefore go, speak to the men of Judah, and to the inhabitants of Jerusalem, saying, Thus saith the Lord: 'Behold, I frame evil against you, and devise a device against you: return ye now everyone from his evil way, and amend your ways and your doings.'" But they say, "There is no hope: for we will walk after {303} our own devices, and we will do everyone after the stubbornness of his evil heart." Therefore thus saith the Lord, "Shall the snow of Lebanon fail from the rock of the field? or shall the cold waters that flow down from afar be dried up? For my people hath forgotten me, they have burned incense to false gods; and they have caused them to stumble in their ways, in the ancient paths, to walk in bypaths, in a way not cast up; to make their land an astonishment, and a perpetual hissing; everyone that passeth thereby shall be astonished, and shake his head. I will scatter them as with an east wind before the enemy; I will look upon their back, and not their face, in the day of their calamity." (At another time he took an earthen vessel which the potter had made and broke it in the sight of the people.) Thus said the Lord, "Go, and buy a potter's earthen vessel, and take of the elders of the people, and of the elders of the priests; and go forth unto the valley of the son of Hinnom, which is by the entry of the gate Harsith, and proclaim there the words that I shall tell thee: and say, 'Hear ye the word of the Lord, O kings of Judah, and inhabitants of Jerusalem; thus saith the Lord of hosts, the God of Israel, Behold, I will bring evil upon this place, at which whosoever heareth, his ears shall tingle. Because they have forsaken me, and have estranged this place, and have burned incense in it unto other gods, whom they knew not, they and their fathers and the kings of Judah; and have filled his place with the blood of innocents; and have {304} built the high places of Baal, to burn their sons in the fire for burnt offerings unto Baal; which I commanded not, nor spake it, neither came it into my mind: therefore, behold, the days come, saith the Lord, that this place shall no more be called Topheth, nor The valley of the son of Hinnom, but The valley of Slaughter. And I will make void the counsel of Judah and Jerusalem in this place; and I will cause them to fall by the sword before their enemies, and by the hand of them that seek their life: and their carcases will I give to be food for the birds of the heaven, and for the beasts of the earth. And I will make this city an astonishment, and an hissing; everyone that passeth thereby shall be astonished and hiss because of all the plagues thereof. And I will cause them to eat the flesh of their sons and the flesh of their daughters, and they shall eat everyone the flesh of his friend, in the siege and in the distress, wherewith their enemies, and they that seek their life, shall distress them.' "Then shalt thou break the vessel in the sight of the men that go with thee, and shalt say unto them, 'Thus saith the Lord of hosts: Even so will I break this people and this city, as one breaketh a potter's vessel, that cannot be made whole again: and they shall bury in Topheth, till there lie no place to bury. Thus will I do unto this place, saith the Lord, and to the inhabitants thereof, even making this city as Topheth: and the houses of Jerusalem, and the houses of the kings of Judah, which are defiled, shall be as the place of Topheth, even all the houses upon whose roofs they have burned incense unto all the host of {305} heaven, and have poured out drink offerings unto other gods.'" Then came Jeremiah from Topheth, whither the Lord had sent him to prophesy; and he stood in the court of the Lord's house, and said to all the people: "Thus saith the Lord of hosts, the God of Israel, 'Behold, I will bring upon this city and upon all her towns all the evil that I have pronounced against it; because they have made their heart hard, that they might not hear my words.'" III THE KING'S ANGER (Jeremiah had his prophecies written down by his clerk. But when the king read from the scroll on which they were written, he was so angry that he cut up the scroll, and burned it. This did not prevent the prophecies from being known, for Jeremiah had them written upon a new scroll.) And it came to pass in the fourth year of Jehoiakim the son of Josiah, king of Judah, that this word came unto Jeremiah from the Lord, saying, "Take thee a roll of a book, and write therein all the words that I have spoken unto thee against Israel, and against Judah, and against all the nations, from the day I spake unto thee, from the days of Josiah, even unto this day. It may be that the house of Judah will hear all the evil which I purpose to do unto them; that they may return every man from his evil way; that I may forgive their iniquity and their sin." Then Jeremiah called Baruch the son of Neriah; and {306} Baruch wrote from the mouth of Jeremiah all the words of the Lord, which he had spoken unto him, upon a roll of a book. And Jeremiah commanded Baruch, saying, "I cannot go into the house of the Lord: therefore go thou, and read in the roll, which thou hast written from my mouth, the words of the Lord in the ears of the people in the Lord's house upon the fast day: and also thou shalt read them in the ears of all Judah that come out of their cities. It may be they will present their supplication before the Lord, and will return everyone from his evil way: for great is the anger and the fury that the Lord hath pronounced against this people." And Baruch the son of Neriah did according to all that Jeremiah the prophet commanded him, reading in the book the words of the Lord in the Lord's house. Now it came to pass in the fifth year of Jehoiakim the son of Josiah, king of Judah, in the ninth month, that all the people in Jerusalem, and all the people that came from the cities of Judah unto Jerusalem, proclaimed a fast before the Lord. Then read Baruch in the book the words of Jeremiah in the house of the Lord, in the ears of all the people. And when Micaiah had heard out of the book all the words of the Lord, he went down into the king's house, into the scribe's chamber: and, lo, all the princes sat there. Then Micaiah declared unto them all the words that he had heard, when Baruch read the book in the ears of the people. Therefore all the princes sent Jehudi unto Baruch, {307} saying, "Take in thine hand the roll wherein thou hast read in the ears of the people, and come." So Baruch the son of Neriah took the roll in his hand, and came unto them. And they said unto him, "Sit down now, and read it to us." So Baruch read it to them. Now it came to pass, when they had heard all the words, they turned in fear one toward another, and said unto Baruch, "We will surely tell the king of all these words." And they asked Baruch, saying, "Tell us now, How didst thou write all these words at his mouth?" Then Baruch answered them, "He pronounced all these words unto me with his mouth, and I wrote them with ink in the book." Then said the princes unto Baruch, "Go, hide thee, thou and Jeremiah; and let no man know where ye are." And they went in to the king into the court; but they had laid up the roll in the chamber of Elishama the scribe; and they told all the words in the ears of the king. So the king sent Jehudi to fetch the roll: and he took it out of the chamber of Elishama the scribe. And Jehudi read it to the king, and to all the princes which stood beside the king. Now the king sat in the winter house in the ninth month: and there was a fire in the brasier burning before him. And it came to pass, when Jehudi had read three or four sections, that the king cut it with his penknife, and cast it into the fire that was in the brasier, until all the roll was consumed in the fire that was in the brasier. And they were not afraid, nor rent their garments, neither the king, {308} nor any of his servants that heard all these words. Moreover Elnathan and Delaiah and Gemariah had made intercession to the king that he would not burn the roll: but he would not hear them. And the king commanded his officers to take Baruch the scribe and Jeremiah the prophet: but the Lord hid them. Then the word of the Lord came to Jeremiah, after the king had burned the roll, and the words which Baruch wrote at the mouth of Jeremiah, saying, "Take thee again another roll, and write in it all the former words that were in the first roll, which Jehoiakim the king of Judah hath burned. "And concerning Jehoiakim king of Judah thou shalt say, 'Thus saith the Lord: Thou hast burned this roll, saying, Why hast thou written therein, saying, The king of Babylon shall certainly come and destroy this land, and shall cause to cease from thence man and beast? "'Therefore thus saith the Lord concerning Jehoiakim king of Judah: He shall have none to sit upon the throne of David: and his dead body shall be cast out in the day to the heat, and in the night to the frost. And I will punish him and his family and his servants for their iniquity; and I will bring upon them, and upon the inhabitants of Jerusalem, and upon the men of Judah, all the evil that I have pronounced against them, and they hearkened not.'" Then took Jeremiah another roll, and gave it to Baruch the scribe, the son of Neriah; who wrote therein from the mouth of Jeremiah all the words of the book which Jehoiakim king of Judah had burned in the fire: and there were added besides unto them many like words. {309} IV JEREMIAH IN PRISON (Jeremiah continued to rebuke the people for the evil of their lives, and especially to insist that they could find no hope in an alliance with the faithless nation of Egypt. This so enraged some of the princes that the prophet was put into prison, and then into the foulest dungeon of the prison. How he suffered for truth-telling, and how he escaped, is told in the following story):-- And Zedekiah the son of Josiah reigned as king, instead of Coniah the son of Jehoiakim, whom Nebuchadnezzar king of Babylon made king in the land of Judah. But neither he, nor his servants, nor the people of the land, hearkened unto the words of the Lord, which he spake by the prophet Jeremiah. And Zedekiah the king sent his officer to the prophet Jeremiah, saying, "Pray now unto the Lord our God for us." Now Jeremiah came in and went out among the people: for they had not yet put him into prison. And Pharaoh's army was come forth out of Egypt: and when the Chaldeans that besieged Jerusalem heard tidings of them, they went away from Jerusalem. Then came the word of the Lord unto the prophet Jeremiah, saying, "Thus saith the Lord, the God of Israel: 'Thus shall ye say to the king of Judah, that sent you unto me to inquire of me; Behold, Pharaoh's army, which is come forth to help you, shall return to Egypt into their own land. And the Chaldeans shall come again, and fight {310} against this city; and they shall take it, and burn it with fire.' Thus saith the Lord: 'Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire.'" And it came to pass that when the army of the Chaldeans went away from Jerusalem for fear of Pharaoh's army, then Jeremiah went forth out of Jerusalem to go into the land of Benjamin, to look after his property. And when he was in the gate of the city, a captain of the guard was there; and he laid hold of Jeremiah the prophet, saying, "Thou art deserting to the Chaldeans." Then said Jeremiah, "It is false; I am not deserting to the Chaldeans;" but he hearkened not to him: so the officer laid hold of Jeremiah, and brought him to the princes. And the princes were wroth with Jeremiah, and smote him, and put him in prison in the house of Jonathan the scribe; for they had made that the prison. When Jeremiah was come into the dungeon house, and into the cells, and Jeremiah had remained there many days; then Zedekiah the king sent, and brought him: and the king asked him secretly in his house, and said, "Is there any word from the Lord?" And Jeremiah said, "There is. Thou shalt be delivered into the hand of the king of Babylon." Moreover Jeremiah said unto King Zedekiah, "Wherein have I sinned against thee, or against thy servants, or {311} against this people, that ye have put me in prison? Where now are your prophets which prophesied unto you, saying, 'The king of Babylon shall not come against you, nor against this land'? And now hear, I pray thee, O my lord the king: let my supplication, I pray thee, be accepted before thee; that thou cause me not to return to the house of Jonathan the scribe, lest I die there." Then Zedekiah the king commanded, and they committed Jeremiah into the court of the guard, and they gave him daily a loaf of bread from the bakers, until all the bread in the city was gone. Thus Jeremiah remained in the court of the guard. And the king's officers heard the words that Jeremiah spake unto all the people, saying, "Thus saith the Lord, 'He that abideth in this city shall die by the sword, by the famine, and by the pestilence: but he that goeth forth to the Chaldeans shall live.' Thus saith the Lord, 'This city shall surely be given into the hand of the army of the king of Babylon, and he shall take it.'" Then the princes said unto the king, "Let this man, we pray thee, be put to death; forasmuch as he weakeneth the hands of the men of war that remain in this city, and the hands of all the people, in speaking such words unto them: for this man seeketh not the welfare of this people, but their hurt." And Zedekiah the king said, "Behold, he is in your hand: for the king cannot do anything against you." Then took they Jeremiah, and cast him into the dungeon that was in the court of the guard: and they let down {312} Jeremiah with cords. And in the dungeon there was no water, but mire: and Jeremiah sank in the mire. Now when Ebed-melech the Ethiopian, which was in the king's house, heard that they had put Jeremiah in the dungeon, he went forth out of the king's house, and spake to the king, saying, "My lord the king, these men have done evil in all that they have done to Jeremiah the prophet, whom they have cast into the dungeon; and he is likely to die in the place where he is, because of the famine: for there is no more bread in the city." Then the king commanded Ebed-melech the Ethiopian, saying, "Take from hence thirty men with thee, and take up Jeremiah the prophet out of the dungeon, before he die." So Ebed-melech took the men with him, and went into the house of the king under the storehouse, and took thence old clothes and old rags, and let them down by cords into the dungeon to Jeremiah. And Ebed-melech the Ethiopian said unto Jeremiah, "Put now these old clothes and rags under thine arms under the cords." And Jeremiah did so. So they drew up Jeremiah with the cords, and took him up out of the dungeon: and Jeremiah remained in the court of the guard. Then Zedekiah the king sent, and took Jeremiah the prophet unto him into the third entry that is in the house of the Lord: and the king said unto Jeremiah, "I will ask thee a thing; hide nothing from me." Then Jeremiah said unto Zedekiah, "If I declare it unto thee wilt thou not surely put me to death? and if I give thee counsel, thou wilt not hearken unto me." {313} So Zedekiah the king sware secretly unto Jeremiah, saying, "As the Lord liveth, that made us, I will not put thee to death, neither will I give thee into the hand of these men that seek thy life." Then said Jeremiah unto Zedekiah, "Thus saith the Lord, the God of hosts, the God of Israel: 'If thou wilt go forth unto the king of Babylon's princes, then thy soul shall live, and this city shall not be burned with fire; and thou shalt live, and thine house: but if thou wilt not go forth to the king of Babylon's princes, then shall this city be given into the hand of the Chaldeans, and they shall burn it with fire, and thou shalt not escape out of their hand.'" And Zedekiah the king said unto Jeremiah, "I am afraid of the Jews that deserted to the Chaldeans, lest the Chaldeans deliver me into their hand, and they mock me." But Jeremiah said, "They shall not deliver thee. Obey, I beseech thee, the voice of the Lord, in that which I speak unto thee: so it shall be well with thee, and thy soul shall live. But if thou refuse to go forth, this is the word that the Lord hath shewed me: Behold, all the women that are left in the king of Judah's house shall be brought forth to the king of Babylon's princes: and thou shalt cause this city to be burned with fire." Then said Zedekiah unto Jeremiah, "Let no man know of these words, and thou shalt not die." So Jeremiah abode in the court of the guard until the day that Jerusalem was taken. {314} V CONFUSION IN THE LAND (Jerusalem is taken and Jeremiah is kindly treated by the victors. The people who remain in the land, now a royal colony, take courage, but the assassination of the governor throws everything into confusion.) And it came to pass when Jerusalem was taken, in the ninth year of Zedekiah king of Judah, in the tenth month, came Nebuchadnezzar king of Babylon and all his army against Jerusalem, and besieged it; in the eleventh year of Zedekiah, in the fourth month, the ninth day of the month, a breach was made in the walls of the city. Then all the princes of the king of Babylon came in, and sat in the middle gate. And it came to pass that when Zedekiah the king of Judah and all the men of war saw them, then they fled, and went forth out of the city by night, by the way of the king's garden, by the gate between the two walls. But the army of the Chaldeans pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, and he gave judgment upon him. Then the king of Babylon slew the sons of Zedekiah in Riblah before his eyes: also the king of Babylon slew all the nobles of Judah. Moreover he put out Zedekiah's eyes, and bound him in fetters, to carry him to Babylon. {315}{316} [Illustration] ANATHOTH, THE HOME OF JEREMIAH. From a photograph taken by Prof. D. G. Lyon, and used by his kind permission. [End illustration] {317} And the Chaldeans burned the king's house, and the houses of the people, with fire, and broke down the walls of Jerusalem. Then Nebuzaradan the captain of the guard carried away captive into Babylon the remainder of the people that stayed in the city, the deserters also, that came to him, and the remainder of the people that stayed. But Nebuzaradan the captain of the guard left of the poor of the people, which had nothing, in the land of Judah, and gave them vineyards and fields at the same time. Now Nebuchadnezzar king of Babylon gave charge concerning Jeremiah to Nebuzaradan the captain of the guard, saying, "Take him, and look well to him, and do him no harm; but do unto him even as he shall say unto thee." So the king's princes sent, and took Jeremiah out of the court of the guard, and committed him to Gedaliah the royal governor, commanding that he should carry him home: so he dwelt among the people. Now the word of the Lord came unto Jeremiah, while he was shut up in the court of the guard, saying, "Go, and speak to Ebed-melech the Ethiopian, saying, 'Thus saith the Lord of hosts, the God of Israel: Behold, I will bring my words upon this city for evil, and not for good; and they shall be accomplished before thee in that day. But I will deliver thee in that day, saith the Lord: and thou shalt not be given into the hand of the men of whom thou art afraid. For I will surely save thee, and thou {318} shalt not fall by the sword, but thy life shall be for a prey unto thee: because thou hast put thy trust in me, saith the Lord.'" The word which came to Jeremiah from the Lord, after Nebuzaradan the captain of the guard had let him go from Ramah, when he had taken him bound in chains among all the captives of Jerusalem and Judah, which were carried away captive unto Babylon. And the captain of the guard took Jeremiah, and said unto him, "The Lord thy God pronounced this evil upon this place: and the Lord hath brought it, and done according as he spake; because ye have sinned against the Lord, and have not obeyed his voice, therefore this thing is come upon you. And now, behold, I loose thee this day from the chains which are upon thine hand. If it seem good unto thee to come with me into Babylon, come, and I will look well unto thee; but if it seem ill unto thee to come to Babylon, forbear. All the land is before thee; whither it seemeth good and convenient for thee to go, thither go." Again he said: "Go back to Gedaliah, whom the king of Babylon has made governor over the cities of Judah, and dwell with him among the people: or go wheresoever it seemeth convenient unto thee to go." So the captain of the guard gave him victuals and a present, and let him go. Then went Jeremiah to Gedaliah the royal governor to Mizpah, and dwelt with him among the people that were left in the land. Now when all the captains of the forces which were in the fields, even they and their men, heard that the {319} king of Babylon had made Gedaliah governor in the land, and had committed unto him men, and women, and children, and of the poorest of the land, of them that were not carried away captive to Babylon; then they came to Gedaliah to Mizpah, even Ishmael the son of Nethaniah, and Johanan and Jonathan the sons of Kareah, and Seraiah the son of Tanhumeth, and the sons of Ephai the Netophathite, and Jezaniah the son of the Maacathite, they and their men. And Gedaliah spoke earnestly unto them and to their men, saying, "Fear not to serve the Chaldeans: dwell in the land, and serve the king of Babylon, and it shall be well with you. As for me, behold, I will dwell at Mizpah, to stand before the Chaldeans, which shall come unto us: but ye, gather ye wine and summer fruits and oil, and put them in your vessels, and dwell in your cities that ye have taken." Likewise when all the Jews that were in Moab, and among the children of Ammon, and in Edom, and that were in all the countries, heard that the king of Babylon had left a remnant of Judah, and that he had set over them Gedaliah, they returned out of all places whither they were driven and came to the land of Judah and gathered much wine and summer fruits. Then Jonathan the son of Kareah and all the captains of the forces that were in the fields came to Gedaliah at Mizpah and said to him, "Dost thou know that Baalis of the Ammonites hath sent Ishmael the son of Nethaniah to take thy life?" {320} But Gedaliah the royal governor believed them not. Then Johanan the son of Kareah spoke to Gedaliah in Mizpah secretly, saying, "Let me go, I pray thee, and I will slay Ishmael the son of Nethaniah, and no man shall know it: wherefore should he take thy life, that all the Jews which are gathered unto thee should be scattered, and the remnant of Judah perish?" But Gedaliah the royal governor said to Johanan the son of Kareah, "Thou shalt not do this thing: for thou speakest falsely of Ishmael." Now it came to pass in the seventh month, that Ishmael, one of the chief officers of the king, and ten men with him, came to Gedaliah the royal governor at Mizpah; and there they ate bread together in Mizpah. Then arose Ishmael the son of Nethaniah, and the ten men that were with him, and smote Gedaliah the royal governor, and slew him, whom the king of Babylon had made governor over the land. Ishmael also slew all the Jews that were with him, even with Gedaliah, at Mizpah, and the Chaldeans that were found there, even the men of war. And it came to pass the second day after he had slain Gedaliah, and no man knew it, that there came certain from Shechem, from Shiloh, and from Samaria, even fourscore men, having their beards shaven and their clothes rent, and having cut themselves, with oblations and frankincense in their hand, to bring them to the house of the Lord. And Ishmael the son of Nethaniah went forth from Mizpah weeping as he went and it came to pass as he met them he said to them, "Come to Gedaliah." {321} When they came into the city Ishmael the son of Nethaniah slew them, and cast them into the midst of the pit, he, and the men that were with him. But ten men were found among them that said unto Ishmael, "Slay us not: for we have stores hidden in the field, of wheat, and of barley, and of oil, and of honey." So he forbare, and slew them not among their brethren. Now the pit wherein Ishmael cast all the dead bodies of the men whom he had slain, by the side of Gedaliah, (the same was that which Asa the king had made for fear of Baasha king of Israel,) Ishmael the son of Nethaniah filled with them that were slain. Then Ishmael carried away captive all the residue of the people that were in Mizpah, even the king's daughters, and all the people that remained in Mizpah, whom Nebuzaradan the captain of the guard had committed to Gedaliah the royal governor: Ishmael carried them away captive, and departed to go over to the children of Ammon. But when Johanan the son of Kareah, and all the captains of the forces that were with him, heard of all the evil that Ishmael had done, they took all the men, and went to fight with Ishmael, and found him by the great waters that are in Gibeon. Now it came to pass that when all the people which were with Ishmael saw Johanan the son of Kareah, and all the captains of the forces that were with him, then they were glad. So all the people that Ishmael had carried away captive from Mizpah deserted and returned, and went to Johanan the son of Kareah. {322} But Ishmael the son of Nethaniah escaped from Johanan with eight men, and went to the children of Ammon. Then took Johanan the son of Kareah, and all the captains of the forces that were with him, all the remnant of the people whom he had recovered from Ishmael the son of Nethaniah, from Mizpah, after he had slain Gedaliah the royal governor, even the men of war, and the women, and the children, and the eunuchs, whom he had brought again from Gibeon: and they departed, and dwelt in Geruth Chimham, which is by Beth-lehem, to go to enter into Egypt, because of the Chaldeans: for they were afraid of them, because Ishmael had slain Gedaliah the royal governor, whom the king of Babylon made governor over the land. VI THE FLIGHT TO EGYPT (The remnant of the people wish to take refuge in Egypt. They consult Jeremiah, who tells them that they must not desert the land.) Then all the captains of the forces, and Johanan the son of Kareah, and Jezaniah the son of Hoshaiah, and all the people from the least even unto the greatest, came near, and said unto Jeremiah the prophet, "Let, we pray thee, our supplication be accepted before thee, and pray for us unto the Lord thy God, even for all this remnant; for we are left but a few of many, as thine eyes do {323} behold us: that the Lord thy God may shew us the way wherein we should walk, and the thing that we should do." Then Jeremiah the prophet said unto them, "I have heard you; behold, I will pray unto the Lord your God according to your words; and it shall come to pass that whatsoever thing the Lord shall answer you, I will declare it unto you; I will keep nothing back from you." Then they said to Jeremiah, "The Lord be a true and faithful witness amongst us, if we do not even according to all the word wherewith the Lord thy God shall send thee to us. Whether it be good, or whether it be evil, we will obey the voice of the Lord our God, to whom we send thee; that it may be well with us, when we obey the voice of the Lord our God." And it came to pass after ten days, that the word of the Lord came unto Jeremiah. Then called he Johanan the son of Kareah, and all the captains of the forces which were with him, and all the people from the least even to the greatest, and said unto them, "Thus saith the Lord, the God of Israel, unto whom ye sent me to present your supplication before him: 'If ye will still abide in this land, then will I build you up, and not pull you down, and I will plant you, and not pluck you up: for I repent me of the evil that I have done unto you. Be not afraid of the king of Babylon, of whom ye are afraid; be not afraid of him, saith the Lord: for I am with you to save you, and to deliver you from his hand. And I will grant you mercy, that he may have mercy {324} upon you, and cause you to return to your own land.' But if ye say, 'We will not dwell in this land'; so that ye obey not the voice of the Lord your God; saying, 'No; but we will go into the land of Egypt, where we shall see no war, nor hear the sound of the trumpet, nor have hunger of bread; and there will we dwell:' now therefore hear ye the word of the Lord, O remnant of Judah: thus saith the Lord of hosts, the God of Israel, 'If ye wholly set your faces to enter into Egypt, and go to sojourn there; then it shall come to pass, that the sword, which ye fear, shall overtake you there in the land of Egypt, and the famine, whereof ye are afraid, shall follow hard after you there in Egypt; and there ye shall die. "'So shall it be with all the men that set their faces to go into Egypt to sojourn there; they shall die by the sword, by the famine, and by the pestilence: and none of them shall remain or escape from the evil that I will bring upon them.' "For thus saith the Lord of hosts, the God of Israel; 'As mine anger and my fury hath been poured forth upon the inhabitants of Jerusalem, so shall my fury be poured forth upon you, when ye shall enter into Egypt: and ye shall be an execration, and an astonishment, and a curse, and a reproach; and ye shall see this place no more.' "The Lord hath spoken concerning you, O remnant of Judah, 'Go ye not into Egypt': know certainly that I have testified unto you this day. "For ye have dealt deceitfully against your own souls; {325} for ye sent me unto the Lord your God, saying, 'Pray for us unto the Lord our God; and according unto all that the Lord our God shall say, so declare unto us, and we will do it:' and I have this day declared it to you; but ye have not obeyed the voice of the Lord your God in any thing for the which he hath sent me unto you. Now therefore know certainly that ye shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go to sojourn there." (The people refuse to heed the warning of Jeremiah. They all journey to Egypt, taking the prophet with them.) And it came to pass that when Jeremiah had made an end of speaking unto all the people all the words of the Lord their God, wherewith the Lord their God had sent him to them, even all these words, then spoke Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying to Jeremiah, "Thou speakest falsely: the Lord our God hath not sent thee to say, 'Ye shall not go into Egypt to sojourn there': but Baruch the son of Neriah setteth thee on against us, to deliver us into the hand of the Chaldeans, that they may put us to death, and carry us away captives to Babylon." So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the Lord, to dwell in the land of Judah. But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all the nations whither they had been driven to sojourn in {326} the land of Judah; the men, and the women, and the children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the royal governor, and Jeremiah the prophet, and Baruch the son of Neriah; and they came into the land of Egypt; for they obeyed not the voice of the Lord: and they came even to Tahpanhes. Then came the word of the Lord unto Jeremiah in Tahpanhes, saying, "Take great stones in thine hand, and hide them in mortar in the brickwork, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah; and say unto them, Thus saith the Lord of hosts, the God of Israel: 'Behold, I will send and take Nebuchadnezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them. And he shall come, and shall smite the land of Egypt; such as are for death shall be given to death, and such as are for captivity to captivity, and such as are for the sword to the sword. "'And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace. He shall also break the pillars of Bethshemesh, that is in the land of Egypt; and the houses of the gods of Egypt shall he burn with fire.'" The word that came to Jeremiah concerning all the {327} Jews which dwelt in the land of Egypt, which dwelt at Migdol, and at Tahpanhes, and at Noph, and in the country of Pathros, saying, "Thus saith the Lord of hosts, the God of Israel: 'Ye have seen all the evil that I have brought upon Jerusalem, and upon all the cities of Judah; and, behold, this day they are a desolation, and no man dwelleth therein; because of their wickedness which they have committed to provoke me to anger, in that they went to burn incense, and to serve other gods, whom they knew not, neither they, nor ye, nor your fathers.' "Howbeit I sent unto you all my servants the prophets, rising up early and sending them, saying, 'Oh, do not this abominable thing that I hate.' But they hearkened not, nor inclined their ear to turn from their wickedness, to burn no incense unto other gods. Wherefore my fury and mine anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted and desolate, as it is this day. "Therefore now thus saith the Lord, the God of hosts, the God of Israel: 'Wherefore commit ye this great evil against your own souls, to cut off from you man and woman, infant and suckling, out of the midst of Judah, to leave you none remaining; in that ye provoke me unto anger with the works of your hands, burning incense unto other gods in the land of Egypt, whither ye be gone to sojourn; that ye may be cut off, and that ye may be a curse and a reproach among all the nations of the earth? Have ye forgotten the wickedness of your fathers, and the wickedness of the kings of Judah, and the wickedness {328} of their wives, and your own wickedness, and the wickedness of your wives, which they committed in the land of Judah, and in the streets of Jerusalem? "They are not humbled even unto this day, neither have they feared, nor walked in my law, nor in my statutes, that I set before you and before your fathers. "Therefore thus saith the Lord of hosts, the God of Israel: 'Behold, I will set my face against you for evil, even to cut off all Judah. And I will take the remnant of Judah, that have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed; in the land of Egypt shall they fall; they shall be consumed by the sword and by the famine; they shall die, from the least even unto the greatest, by the sword and by the famine: and they shall be an execration, and an astonishment, and a curse, and a reproach. "'For I will punish them that dwell in the land of Egypt, as I have punished Jerusalem, by the sword, by the famine, and by the pestilence: so that none of the remnant of Judah, which are gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to the which they have a desire to return to dwell there: for none shall return save such as shall escape.'" Then all the men which knew that their wives burned incense unto other gods, and all the women that stood by, a great assembly, even all the people that dwelt in the land of Egypt, in Pathros, answered Jeremiah, saying, "As for the word that thou hast spoken unto us in the name of the Lord, we will not hearken unto thee. But {329} we will certainly perform every word that is gone forth out of our mouth, to burn incense unto the queen of heaven, and to pour out drink offerings unto her, as we have done, we and our fathers, our kings and our princes, in the cities of Judah, and in the streets of Jerusalem: for then had we plenty of victuals, and were well, and saw no evil. But since we left off to burn incense to the queen of heaven, and to pour out drink offerings unto her, we have wanted all things, and have been consumed by the sword and by the famine. And when we burned incense to the queen of heaven, and poured out drink offerings unto her, did we make her cakes to worship her, and pour out drink offerings unto her, without our husbands?" Then Jeremiah said unto all the people, to the men, and to the women, even to all the people which had given him that answer, saying, "The incense that ye burned in the cities of Judah, and in the streets of Jerusalem, ye and your fathers, your kings and your princes, and the people of the land, did not the Lord remember them, and came it not into his mind? so that the Lord could no longer bear, because of the evil of your doings, and because of the abominations which ye have committed; therefore is your land become a desolation, and an astonishment, and a curse, without inhabitant, as it is this day. Because ye have burned incense, and because ye have sinned against the Lord, and have not obeyed the voice of the Lord, nor walked in his law, nor in his statutes, nor in his testimonies; therefore this evil is happened unto you, as it is this day." {330} Moreover Jeremiah said unto all the people, and to all the women, "Bear the word of the Lord, all Judah that are in the land of Egypt: thus saith the Lord of hosts, the God of Israel, saying: 'Ye and your wives have both spoken with your mouths, and with your hands have fulfilled it, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings unto her: establish then your vows, and perform your vows.' "Therefore hear ye the word of the Lord, all Judah that dwell in the land of Egypt: 'Behold, I have sworn by my great name, saith the Lord, that my name shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, As the Lord God liveth. Behold, I watch over them for evil, and not for good: and all the men of Judah that are in the land of Egypt shall be consumed by the sword and by the famine, until there be an end of them. And they that escape the sword shall return out of the land of Egypt into the land of Judah, few in number; and all the remnant of Judah, that are gone into the land of Egypt to sojourn there, shall know whose word shall stand, mine, or theirs. "'And this shall be the sign unto you, saith the Lord, that I will punish you in this place, that ye may know that my words shall surely stand against you for evil': thus saith the Lord: Behold, I will give Pharaoh Hophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, his enemy, and that sought his life.'" {331} The word that Jeremiah the prophet spoke unto Baruch the son of Neriah, when he wrote these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah, king of Judah, saying, "Thus saith the Lord, the God of Israel, unto thee, O Baruch: 'Thou didst say, Woe is me now! for the Lord hath added sorrow to my pain; I am weary with my groaning, and I find no rest. Thus shalt thou say unto him, Thus saith the Lord: Behold, that which I have built will I break down, and that which I have planted I will pluck up; and this in the whole land. "'And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the Lord: but thy life will I give unto thee for a prey in all places whither thou goest.'" VII THE LAST PROPHECIES OF JEREMIAH (The last prophecies of Jeremiah in which he predicts the doom of Babylon.) The word of the Lord which came to Jeremiah the prophet concerning the nations. _The Doom of Babylon_ The word that the Lord spoke concerning Babylon, concerning the land of the Chaldeans, by Jeremiah the prophet. {332} "Declare ye among the nations and publish, and set up a standard; publish, and conceal not: say, 'Babylon is taken, Bel is put to shame, Merodach is dismayed; her images are put to shame, her idols are dismayed.' "'For out of the north there cometh up a nation against her, which shall make her land desolate, and none shall dwell therein: they are fled, they are gone, both man and beast. In those days, and in that time,' saith the Lord, 'the children of Israel shall come, they and the children of Judah together; they shall go on their way weeping, and shall seek the Lord their God. They shall inquire concerning Zion with their faces thitherward, saying, Come ye, and join yourselves to the Lord in an everlasting covenant that shall not be forgotten. "'My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away on the mountains: they have gone from mountain to hill, they have forgotten their resting place. All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the Lord, the habitation of justice, even the Lord, the hope of their fathers. "'Flee out of the midst of Babylon, and go forth out of the land of the Chaldeans, and be as the he-goats before the flocks. For, lo, I will stir up and cause to come up against Babylon an assembly of great nations from the north country: and they shall set themselves in array against her; from thence she shall be taken: {333} their arrows shall be as of an expert mighty man; none shall return in vain. And Chaldea shall be a spoil: all that spoil her shall be satisfied,' saith the Lord. "'Because ye are glad, because ye rejoice, O ye that plunder mine heritage, because ye are wanton as an heifer that treadeth out the corn, and neigh as strong horses; your mother shall be sore ashamed; she that bare you shall be confounded: behold, she shall be the hindermost of the nations, a wilderness, a dry land, and a desert. Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: everyone that goeth by Babylon shall be astonished, and hiss at all her plagues. Set yourselves in array against Babylon round about, all ye that bend the bow; shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about; she hath submitted herself; her bulwarks are fallen, her walls are thrown down: for it is the vengeance of the Lord; take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land.' "Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel: 'Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. {334} And I will bring Israel again to his pasture, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon the hills of Ephraim and in Gilead. In those days, and in that time,' saith the Lord, 'the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I leave as a remnant. "'Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: slay and utterly destroy after them,' saith the Lord, 'and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord.' "The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for the Lord, the Lord of hosts, hath a work to do in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. "Call together the archers against Babylon, all them {335} that bend the bow; camp against her round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. 'Therefore shall her young men fall in her streets, and all her men of war shall be brought to silence in that day,' saith he Lord. "Behold, I am against thee, O thou proud one,' saith the Lord, the Lord of hosts: 'for thy day is come, the time that I will visit thee. And the proud one shall stumble and fall, and none shall raise him up: and I will kindle a fire in his cities, and it shall devour all that are round about him.' "Thus saith the Lord of hosts: 'The children of Israel and the children of Judah are oppressed together: and all that took them captives hold them fast; they refuse to let them go. Their redeemer is strong; the Lord of hosts is his name: he shall thoroughly plead their cause, that he may give rest to the earth, and disquiet the inhabitants of Babylon. A sword is upon the Chaldeans,' saith the Lord, 'and upon the inhabitants of Babylon, and upon her princes, and upon her wise men. A sword is upon the boasters, and they shall dote: a sword is upon her mighty men, and they shall be dismayed. "'A sword is upon their horses, and upon their chariots, and upon all the mingled people that are in the midst of her, and they shall become as women: a sword is upon her treasures, and they shall be robbed. "'A drought is upon her waters, and they shall be {336} dried up: for it is a land of graven images, and they are mad upon idols. Therefore the wild beasts of the desert with the wolves shall dwell there, and the ostriches shall dwell therein: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation.' "'As when God overthrew Sodom and Gomorrah and the neighbour cities thereof,' saith the Lord; 'so shall no man dwell there, neither shall any son of man sojourn therein. Behold, a people cometh from the north; and a great nation, and many kings shall be stirred up from the uttermost parts of the earth. They lay hold on bow and spear; they are cruel, and have no mercy; their voice roareth like the sea, and they ride upon horses; every one set in array, as a man to the battle, against thee, O daughter of Babylon. The king of Babylon hath heard the fame of them, and his hands wax feeble: anguish hath taken hold of him, and pangs as of a woman in travail. Behold, he shall come up like a lion from the pride of Jordan against the strong habitation: but I will suddenly make them run away from her; and whoso is chosen, him will I appoint over her: for who is like me? and who will appoint me a time? and who is the shepherd that will stand before me?' "Therefore hear ye the counsel of the Lord, that he hath taken against Babylon; and his purposes, that he hath purposed against the land of the Chaldeans: Surely they shall drag them away, even the little ones of the flock; surely he shall make their habitation desolate {337} with them. At the noise of the taking of Babylon the earth trembleth, and the cry is heard among the nations. "Thus saith the Lord: 'Behold, I will raise up against Babylon, and against them that dwell in Leb-kamai, a destroying wind. And I will send unto Babylon strangers, that shall fan her; and they shall empty her land: for in the day of trouble they shall be against her round about. Let not the archer bend his bow, and let him not lift himself up in his coat of mail: and spare ye not her young men; destroy ye utterly all her host. And they shall fall down slain in the land of the Chaldeans, and thrust through in her streets.' "For Israel is not forsaken, nor Judah, of his God, of the Lord of hosts; though their land is full of guilt against the Holy One of Israel. Flee out of the midst of Babylon, and save every man his life; be not cut off in her iniquity: for it is the time of the Lord's vengeance; he will render unto her a recompense. Babylon hath been a golden cup in the Lord's hand, that made all the earth drunken: the nations have drunk of her wine; therefore the nations are mad. Babylon is suddenly fallen and destroyed: howl for her; take balm for her pain, if so be she may be healed. We would have healed Babylon, but she is not healed: forsake her, and let us go every one into his own country: for her judgment reacheth unto heaven, and is lifted up even to the skies. "The Lord hath brought forth our righteousness: come, and let us declare in Zion the work of the Lord our God. Make sharp the arrows; hold firm the shields: {338} the Lord hath stirred up the spirit of the kings of the Medes; because his device is against Babylon, to destroy it: for it is the vengeance of the Lord, the vengeance of his temple. Set up a standard against the walls of Babylon, make the watch strong, set the watchmen, prepare the ambushes: for the Lord hath both devised and done that which he spake concerning the inhabitants of Babylon. O thou that dwellest upon many waters, abundant in treasures, thine end is come, the measure of thy covetousness. The Lord of hosts hath sworn by himself, saying, 'Surely I will fill thee with men, as with the cankerworm; and they shall lift up a shout against thee.' "He hath made the earth by his power, he hath established the world by his wisdom, and by his understanding hath he stretched out the heavens: when he uttereth his voice, there is a tumult of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain, and bringeth forth the wind out of his treasuries. Every man is become brutish and is without knowledge; every goldsmith is put to shame by his graven image: for his molten image is falsehood, and there is no breath in them. They are vanity, a work of delusion: in the time of their visitation they shall perish. The portion of Jacob is not like these; for he is the former of all things; and Israel is the tribe of his inheritance: the Lord of hosts is his name. "'Thou art my battle axe and weapons of war: and with thee will I break in pieces the nations; and with thee will I destroy kingdoms; and with thee will I break {339} in pieces the horse and his rider; and with thee will I break in pieces the chariot and him that rideth therein; and with thee will I break in pieces man and woman; and with thee will I break in pieces the old man and the youth; and with thee will I break in pieces the young man and the maid; and with thee will I break in pieces the shepherd and his flock; and with thee will I break in pieces the husbandman and his yoke of oxen; and with thee will I break in pieces governors and deputies. And I will render unto Babylon and to all the inhabitants of Chaldea all their evil that they have done in Zion in your sight,' saith the Lord. "'Behold, I am against thee, O destroying mountain,' saith the Lord, 'which destroyest all the earth: and I will stretch out mine hand upon thee, and roll thee down from the rocks, and will make thee a burnt mountain. And they shall not take of thee a stone for a corner, nor a stone for foundations; but thou shalt be desolate for ever,' saith the Lord. "'Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of Ararat, Minni, and Ashkenaz: appoint a marshal against her; cause the horses to come up as the rough cankerworm. Prepare against her the nations, the kings of the Medes, the governors thereof, and all the deputies thereof, and all the land of his dominion. And the land trembleth and is in pain: for the purposes of the Lord against Babylon do stand, to make the land of Babylon a desolation, {340} without inhabitant. The mighty men of Babylon have forborne to fight, they remain in their strong holds; their might hath failed; they are become as women: her dwelling places are set on fire; her bars are broken. One post shall run to meet another, and one messenger to meet another, to shew the king of Babylon that his city is taken on every quarter: and the passages are surprised, and the reeds they have burned with fire, and the men of war are affrighted. "For thus saith the Lord of hosts, the God of Israel: 'The daughter of Babylon is like a threshing-floor at the time when it is trodden; yet a little while, and the time of harvest shall come for her. Nebuchadnezzar the king of Babylon hath devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his maw with my delicates; he hath cast me out.' "The violence done to me and to my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood be upon the inhabitants of Chaldea, shall Jerusalem say. "Therefore thus saith the Lord: 'Behold, I will plead thy cause, and take vengeance for thee; and I will dry up her sea, and make her fountain dry. And Babylon shall become heaps, a dwelling place for jackals, an astonishment, and an hissing, without inhabitant. They shall roar together like young lions; they shall growl as lions' whelps. When they are heated, I will make their feast, and I will make them drunken, that they may rejoice, and sleep a perpetual sleep, and not wake,' saith the Lord. {341} "'I will bring them down like lambs to the slaughter, like rams with he-goats. How is Sheshach taken! and the praise of the whole earth surprised! how is Babylon become a desolation among the nations! The sea is come up upon Babylon: she is covered with the multitude of the waves thereof. Her cities are become a desolation, a dry land, and a desert, a land wherein no man dwelleth, neither doth any son of man pass thereby. And I will do judgment upon Bel in Babylon, and I will bring forth out of his mouth that which he hath swallowed up; and the nations shall not flow together any more unto him: yea, the wall of Babylon shall fall.' "My people, go ye out of the midst of her, and save yourselves every man from the fierce anger of the Lord. And let not your heart faint, neither fear ye for the rumour that shall be heard in the land; for a rumour shall come one year, and after that in another year shall come a rumour, and violence in the land, ruler against ruler. "'Therefore, behold, the days come, that I will do judgment upon the graven images of Babylon, and her whole land shall be ashamed; and all her slain shall fall in the midst of her. Then the heaven and the earth, and all that is therein, shall sing for joy over Babylon; for the spoilers shall come unto her from the north,' saith the Lord. "As Babylon hath caused the slain of Israel to fall, so at Babylon shall fall the slain of all the land. Ye that have escaped the sword, go ye, stand not still; {342} remember the Lord from afar, and let Jerusalem come into your mind. We are ashamed, because we have heard reproach; confusion hath covered our faces: for strangers are come into the sanctuaries of the Lord's house. "'Wherefore, behold, the days come,' saith the Lord, 'that I will do judgment upon her graven images; and through all her land the wounded shall groan. Though Babylon should mount up to heaven, and though she should fortify the height of her strength, yet from me shall spoilers come unto her,' saith the Lord. "The sound of a cry from Babylon, and of great destruction from the land of the Chaldeans! for the Lord spoileth Babylon, and destroyeth out of her the great voice; and their waves roar like many waters, the noise of their voice is uttered: for the spoiler is come upon her, even upon Babylon, and her mighty men are taken, their bows are broken in pieces: for the Lord is a God of recompenses, he shall surely requite. 'And I will make drunk her princes and her wise men, her governors and her deputies, and her mighty men; and they shall sleep a perpetual sleep, and not wake,' saith the King, whose name is the Lord of hosts. Thus saith the Lord of hosts: 'The broad walls of Babylon shall be utterly overthrown, and her high gates shall be burned with fire; and the peoples shall labour for vanity, and the nations for the fire; and they shall be weary.'" The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Mahseiah, when {343} he went with Zedekiah the king of Judah to Babylon in the fourth year of his reign. Now Seraiah was chief chamberlain. And Jeremiah wrote in a book all the evil that should come upon Babylon, even all these words that are written concerning Babylon. And Jeremiah said to Seraiah, "When thou comest to Babylon, then see that thou read all these words, and say, 'O Lord, thou hast spoken concerning this place, to cut it off, that none shall dwell therein, neither man nor beast, but that it shall be desolate for ever.' And it shall be, when thou hast made an end of reading this book, that thou shalt bind a stone to it, and cast it into the midst of Euphrates: and thou shalt say, 'Thus shall Babylon sink, and shall not rise again because of the evil that I will bring upon her: and they shall be weary.'" {344} EZEKIEL (The book of Ezekiel differs from every other book of prophecy in the fact that none of it was written in Palestine. It was written in Babylonia, whither Ezekiel had been taken captive while still a youth. The captives knew what was going on in Jerusalem. When the city was first taken, at the occasion when Ezekiel was made captive, the Babylonians were content to carry off ten thousand of the best of the people, with great treasure. The writer of Kings says that "none remained, save the poorest of the people of the land." Over this poor remnant of a wrecked state the Babylonian government set up a king. For nine years he remained loyal to Babylon. Then, with the foolish hope that Egypt would help him when war came, he revolted against the power of Babylon. Soon Babylonian armies appeared before Jerusalem, and, two years after, the city fell. More captives were deported, the city was burned, the walls broken down, no king set up, but only a governor, and the kingdom of Israel, over which only one family had ruled since the time of David, nearly five hundred years before, was forever at an end. The fall of Jerusalem was in 586 B. C. With every device of vision and picture and pleading Ezekiel tried to keep the captives true to their country and their God. It is good to know that he succeeded in his attempt. The Jews in Babylonia kept their faith, and, in later years, it was from them that these prophetic books went, together with a strong influence for religious reform, back to Palestine.) I A LAMENTATION FOR THE PRINCES OF ISRAEL Moreover, take thou up a lamentation for the princes of Israel, and say, "What was thy mother? "A lioness: she couched among lions, in the midst of the {345} young lions she nourished her whelps. And she brought up one of her whelps; he became a young lion: and he learned to catch the prey, he devoured men. The nations also heard of him; he was taken in their pit: and they brought him with hooks unto the land of Egypt. Now when she saw that she had waited, and her hope was lost, then she took another of her whelps, and made him a young lion. And he went up and down among the lions, he became a young lion: and he learned to catch the prey, he devoured men. And he knew their palaces, and laid waste their cities; and the land was desolate, and the fulness thereof, because of the noise of his roaring. Then the nations set against him on every side from the provinces: and they spread their net over him; he was taken in their pit. And they put him in a cage with hooks, and brought him to the king of Babylon; they brought him into strong holds, that his voice should no more be heard upon the mountains of Israel. "Thy mother was like a vine, in thy blood, planted by the waters: she was fruitful and full of branches by reason of many waters. And she had strong rods for the sceptres of them that bare rule, and their stature was exalted among the thick boughs, and they were seen in their height with the multitude of their branches. But she was plucked up in fury, she was cast down to the ground, and the east wind dried up her fruit: her strong rods were broken off and withered; the fire consumed them. And now she is planted in the wilderness, in a dry and thirsty land. And fire is gone out of the rods of her branches, it hath {346} devoured her fruit, so that there is in her no strong rod to be a sceptre to rule. This is a lamentation, and shall be for a lamentation." II THE DOOM OF TYRE (The description of Tyre is particularly valuable, because it gives such a vivid picture of the commercial activity of a great city in ancient times.) And it came to pass in the eleventh year, in the first day of the month, that the word of the Lord came unto me, saying, "Son of man, because that Tyre hath said against Jerusalem, 'Aha, she is broken that was the gate of the peoples; she is turned unto me: I shall be replenished, now that she is laid waste:' therefore thus saith the Lord God: Behold, I am against thee, O Tyre, and will cause many nations to come up against thee, as the sea causeth his waves to come up. And they shall destroy the walls of Tyre, and break down her towers: I will also scrape her dust from her, and make her a bare rock. She shall be a place for the spreading of nets in the midst of the sea; for I have spoken it, saith the Lord God: and she shall become a spoil to the nations. And her daughters which are in the field shall be slain with the sword: and they shall know that I am the Lord." For thus saith the Lord God: "Behold, I will bring upon Tyre Nebuchadnezzar king of Babylon, king of kings, from the north, with horses, and with chariots, and with horsemen, and a company, and much people. He shall slay with the sword thy daughters in the {347} field: and he shall make forts against thee, and cast up a mount against thee, and raise up the buckler against thee. And he shall set his battering engines against thy walls, and with his axes he shall break down thy towers. By reason of the abundance of his horses their dust shall cover thee: thy walls shall shake at the noise of the horsemen, and of the wagons, and of the chariots, when he shall enter into thy gates, as men enter into a city wherein is made a breach. With the hoofs of his horses shall he tread down all thy streets: he shall slay thy people with the sword, and the pillars of thy strength shall go down to the ground. And they shall make a spoil of thy riches, and make a prey of thy merchandise: and they shall break down thy walls, and destroy thy pleasant houses: and they shall lay thy stones and thy timber and thy dust in the midst of the waters. And I will cause the noise of thy songs to cease; and the sound of thy harps shall be no more heard. And I will make thee a bare rock: thou shalt be a place for the spreading of nets; thou shalt be built no more: for I the Lord have spoken it, saith the Lord God." Thus saith the Lord God to Tyre: "Shall not the isles shake at the sound of thy fall, when the wounded groan, when the slaughter is made in the midst of thee? Then all the princes of the sea shall come down from their thrones, and lay aside their robes, and strip off their broidered garments: they shall clothe themselves with trembling; they shall sit upon the ground, and shall tremble every moment, and be astonished at thee. And they shall take up a lamentation for thee, and say to thee, 'How art thou {348} destroyed, that wast inhabited of seafaring men, the renowned city, which wast strong in the sea, she and her inhabitants, which caused their terror to be on all that haunt it!' Now shall the isles tremble in the day of thy fall; yea, the isles that are in the sea shall be dismayed at thy departure." For thus saith the Lord God: "When I shall make thee a desolate city, like the cities that are not inhabited; when I shall bring up the deep upon thee, and the great waters shall cover thee; then will I bring thee down with them that descend into the pit, to the people of old time, and will make thee to dwell in the nether parts of the earth, in the places that are desolate of old, with them that go down to the pit, that thou be not inhabited; and I will set glory in the land of the living: I will make thee a terror, and thou shalt be no more: though thou be sought for, yet shalt thou never be found again," saith the Lord God. (The prophet here draws a striking picture of Eastern commerce. He pictures Tyre as a ship, trading in the commodities of all the nations of the world, but wrecked at last and destroyed by the storm.) The word of the Lord came again unto me, saying, And thou, son of man, take up a lamentation for Tyre; and say unto Tyre, O thou that dwellest at the entry of the sea, which art the merchant of the peoples unto many isles, thus saith the Lord God: Thou, O Tyre, hast said, "I am perfect in beauty." Thy borders are in the heart of the seas, thy builders have perfected thy beauty. They have made all thy planks of fir trees from Senir: they have taken cedars from Lebanon to make a mast for thee. {349} Of the oaks of Bashan have they made thine oars; they have made thy benches of ivory inlaid in boxwood, from the isles of Kittim. Of fine linen with broidered work from Egypt was thy sail, that it might be to thee for an ensign; blue and purple from the isles of Elishah was thine awning. The inhabitants of Zidon and Arvad were thy rowers: thy wise men, O Tyre, were in thee, they were thy pilots. The ancients of Gebal and the wise men thereof were in thee thy calkers: all the ships of the sea with their mariners were in thee to occupy thy merchandise. Persia and Lud and Put were in thine army, thy men of war: they hung the shield and helmet in thee; they set forth thy comeliness. The men of Arvad with thine army were upon thy walls round about, and the Gammadim were in thy towers: they hung their shields upon thy walls round about; they have perfected thy beauty. Tarshish was thy merchant by reason of the multitude of all kinds of riches; with silver, iron, tin and lead, they traded for thy wares. Javan, Tubal, and Meshech, they were thy traffickers: they traded the persons of men and vessels of brass for thy merchandise. They of the house of Togarmah traded for thy wares with horses and war-horses and mules. The men of Dedan were thy traffickers: many isles were the mart of thine hand: they brought thee in exchange horns of ivory and ebony. {350} Syria was thy merchant by reason of the multitude of thy handiworks: they traded for thy wares with emeralds, purple, and broidered work, and fine linen, and coral, and rubies. Judah, and the land of Israel, they were thy traffickers: they traded for thy merchandise wheat of Minnith, and pannag, and honey, and oil, and balm. [Footnote: Pannag--Perhaps a kind of confection.] Damascus was thy merchant for the multitude of thy handiworks, by reason of the multitude of all kinds of riches; with the wine of Helbon, and white wool. Vedan and Javan traded with yarn for thy wares: bright iron, cassia, and calamus, were among thy merchandise. Dedan was thy trafficker in precious cloths for riding. Arabia, and all the princes of Kedar, they were the merchants of thy hand; in lambs, and rams, and goats, in these were they thy merchants. The traffickers of Sheba and Raamah, they were thy traffickers: they traded for thy wares with chief of all spices, and with all precious stones, and gold. Haran and Canneh and Eden, the traffickers of Sheba, Asshur and Chilmad, were thy traffickers. These were thy traffickers in choice wares, in wrappings of blue and broidered work, and in chests of rich apparel, bound with cords and made of cedar, among thy merchandise. The ships of Tarshish were thy caravans for thy merchandise: and thou wast replenished, and made very glorious in the heart of the seas. {351} Thy rowers have brought thee into great waters: the east wind hath broken thee in the heart of the seas. Thy riches, and thy wares, thy merchandise, thy mariners, and thy pilots, thy calkers, and the occupiers of thy merchandise, and all thy men of war, that are in thee, with all thy company which is in the midst of thee, shall fall into the heart of the seas in the day of thy ruin. At the sound of the cry of thy pilots the suburbs shall shake. And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land, and shall cause their voice to be heard over thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: and they shall make themselves bald for thee, and gird them with sackcloth, and they shall weep for thee in bitterness of soul with bitter mourning. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, "Who is there like Tyre, like her that is brought to silence in the midst of the sea?" When thy wares went forth out of the seas, thou filledst many peoples; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time that thou wast broken by the seas in the depths of the waters, thy merchandise and all thy company did fall in the midst of thee. All the inhabitants of the isles are astonished at thee, and their kings are horribly afraid, they are troubled in their countenance. {352} The merchants among the peoples hiss at thee; thou art become a terror, and thou shalt never be any more. III THE VALLEY OF DRY BONES (This is a strong picture of the reviving power of God's spirit in a repentant nation.) The hand of the Lord was upon me, and he carried me out in the spirit of the Lord, and set me down in the midst of the valley; and it was full of bones; and he caused me to pass by them round about: and behold, there were very many in the open valley; and lo, they were very dry. And he said unto me, "Son of man, can these bones live?" And I answered, "O Lord God, thou knowest." Again he said unto me, "Prophesy over these bones, and say unto them, 'O ye dry bones, hear the word of the Lord.'" Thus saith the Lord God unto these bones: "Behold, I will cause breath to enter into you, and ye shall live. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord." So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold an earthquake, and the bones came together, bone to his bone. And I beheld, and lo, there were sinews upon them, and flesh came up, and skin covered them above: but there was no breath in {353} them. Then said he unto me, "Prophesy unto the wind, prophesy, son of man, and say to the wind, 'Thus saith the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live.'" So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, "Son of man, these bones are the whole house of Israel: behold, they say, 'Our bones are dried up, and our hope is lost; we are clean cut off.' "Therefore prophesy, and say unto them, 'Thus saith the Lord God: Behold, I will open your graves, and cause you to come up out of your graves, O my people; and I will bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, and caused you to come up out of your graves, O my people. And I will put my spirit in you, and ye shall live, and I will place you in your own land: and ye shall know that I the Lord have spoken it, and performed it, saith the Lord.'" {354} AMOS (Amos, one of the earliest of the prophets, was a poor herdsman of the village of Tekoa, which was about twelve miles southeast of Jerusalem, on the edge of the great wilderness or pasture land, which stretches from the crest of the hills to the Dead Sea. The call of God came to him to leave his herds and speak against the immorality, the oppression of the poor, the injustice of the people in the northern kingdom of Israel. He appeared at one of the great feasts and spoke his message boldly. The priest of Bethel, where the feast was held, was very angry with him, and tried to frighten him by sending to the king the report that he was a traitor. This is) I THE MESSAGE OF AMOS AT THE FEAST This the Lord Jehovah caused me to see: behold, he formed locusts at the beginning of the coming up of the spring crops, and behold, it was after the king's mowings. It came to pass when they had made an end of devouring the verdure of the earth, that I said, "O Lord Jehovah, pardon, I pray Thee! How shall Jacob rise again? He is so small!" Jehovah repented for this. "It shall not be," saith Jehovah. This the Lord Jehovah caused me to see: and behold, the Lord Jehovah was calling fire into the contest; and it devoured the Great Deep, yea, it was about to devour the land. {355} "O Lord Jehovah, pardon, I pray thee! How shall Jacob rise again? He is so small!" Jehovah repented for this. "It also shall not come to pass," saith the Lord Jehovah. This he showed me, and behold the Lord has taken his station upon a city wall, a wall built with a plumbline. And Jehovah said to me, "What art thou seeing?" And I said, "A plumbline." And the Lord said, "Behold, I am setting a plumbline in the midst of my people Israel. I will not again pass them over. The high places of Israel shall be desolate and the sanctuaries of Isaac laid waste; and I will rise against the house of Jeroboam with the sword." II AMOS DEFIES THE PRIEST ("As Savonarola at the Duomo in Florence, as Luther at the Diet of Worms, as our Lord Himself at the feast in Jerusalem, so was Amos at the feast in Bethel."--_Smith_.) Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, "Amos hath conspired against thee in the midst of the house of Israel. The land is not able to hold his words." For thus hath Amos said, "By the sword shall Jeroboam die, and Israel going shall go into captivity from off his own land." And Amaziah Said unto Amos, "Visionary, be gone! Get thee off to the land of Judah; and eat thy bread there, and there play the prophet. But at Bethel thou shalt not {356} again prophesy. The king's sanctuary it is, and the house of the kingdom." But Amos answered and said unto Amaziah, "No prophet I, nor prophet's son. But a herdsman I, and a dresser of sycamores; and Jehovah took me from behind the flock and Jehovah said unto me, 'Go, prophesy unto my people Israel.' "Now therefore hearken to the word of Jehovah, thou that sayest, prophesy not against Israel, nor let drop thy words against the house of Israel; therefore thus saith Jehovah. Thy wife in the city shall become an outcast; and thy sons and thy daughters by the sword--shall fall; and thy land--by the measuring rope shall be divided; and thou in an unclean land shalt die. And Israel shall be driven from his land into captivity." III THE DOOM OF A CORRUPT CIVILIZATION Hear this word which Jehovah hath spoken against you, O children of Israel, against the whole family which I brought up from the land of Egypt. "You only have I known of all the families of the earth, therefore will I visit upon you all your iniquities." Can two walk together except they have an appointment? Doth a lion roar in the jungle and have no prey? Doth a young lion let forth his voice from his den if he hath taken nothing? Doth a little bird fall on the snare earthwards and there be no noose about her? Doth the snare itself rise up from the ground, except it be capturing something? {357}{358} [Illustration] CONVENT OF MAR-SARBA IN THE HILL COUNTRY OF JUDEA. It is on the edge of this "wilderness of Judea" that the towns of Bethlehem, and Tekoa, the home of Amos, are situated, and in this region both David and Amos pastured their sheep. [End illustration] {359} Is the alarm trumpet blown in a city and do the people not tremble? Shall calamity happen in a city and Jehovah not have done it? Yea, the Lord Jehovah doeth nothing but he has revealed his purpose to his servants the prophets. The lion has roared, who shall not fear? Jehovah hath spoken, who can but prophesy? Make proclamation over the palaces in Ashdod, and over the palaces in the land of Egypt, and say, "Gather upon the Mount of Samaria and see! Confusions manifold in the midst of her; violence to her very core!" Yea they know not how to do uprightness, saith Jehovah, who store up wrong and violence in their palaces. Therefore saith the Lord, "Siege and investment of the land! And they shall bring down thy fortresses and plundered shall be thy palaces." Thus saith Jehovah: "As the shepherd saveth from the mouth of the lion, a pair of shin bones or a bit of an ear, so shall the children of Israel be saved--they who sit in Samaria in the corner of the divan and on a Damascus couch." "Hear ye, and testify against the house of Jacob"--saith the Lord God of Hosts. "For on the days when I visit the crimes of Israel upon him, I shall there make visitation upon the altars of Bethel, and the horns of the altar shall be cut off and fall to the ground. And I will smite the winter house, and the summer house, and the ivory houses shall perish, yea, swept away shall be houses many"-- oracle of Jehovah. Hear this word, women of Israel, kine of Bashan that are in the mount of Samaria, that oppress the poor, that crush the needy, that say to their lords, "Bring, and let us {360} drink." Sworn hath the Lord Jehovah by his holiness, lo! days are coming when there shall be a taking away of you with hooks, and of the last of you with fish-hooks. Yea, by the breaches (in the wall of the stormed city) shall ye go out, everyone headlong, and ye shall fling yourselves out on the mountains as a refuge. IV FALSE WORSHIP. THE CHASTISEMENT OF THE LORD Come away to Bethel and transgress! At Gilgal exaggerate your transgressions! And bring every morning your sacrifices. Every three days your tithes! And send up the savour of leavened bread as a thank-offering. And call out your charities--make them to be heard! For so ye loved to do, a children of Israel--saith the Lord. But I on my side withheld from you the winter rain, while it was still three months to the harvest, and I let it rain repeatedly on one city, and upon one city I did not let it rain: one piece was rained upon, and the piece that was not rained upon withered: and two or three cities kept struggling to one city for water, and were not satisfied--yet ye did not return to me--saith the Lord. I smote you with blasting and with mildew: many of your gardens and your vineyards and your figs and your olives the locust devoured--yet ye did not return to me--saith the Lord. {361} I overturned among you, like God's own overturning of Sodom and Gomorrah, till ye became as a brand plucked from the burning--yet ye did not return to me--saith the Lord. Therefore, thus shall I do to thee, O Israel: because I am going to do this to thee, prepare to meet thy God, O Israel. For, lo, he that formeth the mountains, and createth the wind, and declareth to man what his thought is, that maketh the morning, darkness, and marcheth on the high places of the earth, the Lord God of Hosts his name. V THE OPPRESSION OF THE POOR Seek ye Jehovah and live, lest he break forth like fire, O house of Joseph, and it consume and there be none to quench at Bethel. He that made the Pleiades and Orion, that turneth the deep shadow into morning, and day he darkeneth to night, that calleth for the waters of the sea and poureth them out on the face of the earth--Jehovah, his name. He it is that flasheth out ruin on strength, and bringeth down destruction on the fortified. They that turn justice to wormwood, and abase righteousness to the earth! They hate him that reproveth in the gate and him that speaketh sincerely they abhor. Wherefore, because ye trample on the weak, and take from him a present of corn, ye shall have houses built of hewn stone, but ye shall not dwell in them: vineyards for pleasure have ye planted, but ye shall not drink of their wine. For I know how many are your crimes and how forceful your sins--ye that browbeat the righteous, take bribes and {362} turn aside the poor in the gate. Therefore the prudent in such a time is dumb, for an evil time it is. Seek good and not evil, that ye may live, and Jehovah God of Hosts be with you as ye say he is. Hate evil and love good: and in the gate set justice on her feet again --it may be that Jehovah God of Hosts may have pity on the remnant of Joseph. Therefore thus saith Jehovah, God of Hosts, Lord: On all the open ways, lamentation, and in all streets they shall be saying, "Ah woe! Ah woe!" And in all vineyards, lamentation, and they shall call the ploughman to wailing, and to lamentation them that are skilful in dirges, for I shall pass through their midst, saith Jehovah. Woe unto you that long for the day of the Lord! Wherefore would ye have the day of the Lord? It is darkness, and not light. As when a man fleeth from the face of a lion and a bear falls upon him: and he comes unto the house and leans his hand upon the wall and a serpent bites him. Is it not darkness, the day of Jehovah, and not light? storm-darkness, and not a ray of light upon it? I hate, I loathe your feasts, and I will not smell the savour of your gatherings to sacrifice. Though ye bring to me your burnt-offering, and your meal-offerings, I will not be pleased, or your thank-offerings of fatted calves, I will not look at them. Let cease from me the noise of thy songs: to the playing of thy viols I will not listen. But let justice roll on like water, and righteousness like an unfailing stream. [Footnote: This translation is in the main that of George Adam Smith in the "Expositor's Bible."] {363} HOSEA (Hosea belonged to the same generation as Amos, and meets the same social sins and oppressions of the poor by the rich. He emphasizes the religious side of the difficulties. Sin is treachery against God, and peculiarly mean treachery; for God loves his people. Hosea's emphasis on the love of God is almost the beginning of the greatest idea about God that man ever conceived. It grew out of a very sad part of his own life. His wife had left him, and yet he could not forget her. He still loved her, and could not cease loving her. This experience showed him what God must be like. God loved Israel. When Israel sinned, God was hurt and saddened. Could God cease to love Israel? Never! If he, a man, still loved his wife, could Jehovah, being God, love less? Must not his love be greater than man's? So it comes about that Hosea gives a very vivid and wonderful picture of the sad and terrible results of sin, and of the tender, compassionate love of God. The book is more disconnected than many of the prophecies. It is a series of independent sections, nearly all of which express, in different language, much the same ideas of Israel's sin and God's love.) I SOWING THE WIND; REAPING THE WHIRLWIND When I would heal Israel, then is the iniquity of Ephraim discovered, and the wickedness of Samaria; for they commit falsehood: and the thief entereth in, and the troop of robbers spoileth without. And they consider not {364} in their hearts that I remember all their wickedness: now have their own doings beset them about; they are before my face. They make the king glad with their wickedness, and the princes with their lies. They are all hot as an oven, and devour their judges; all their kings are fallen: there is none among them that calleth unto me. Ephraim, he mixeth himself among the peoples; Ephraim is a cake not turned. Strangers have devoured his strength, and he knoweth it not: yea, gray hairs are here and there upon him, and he knoweth it not. And the pride of Israel doth testify to his face: yet they have not returned unto the Lord their God, nor sought him for all this. And Ephraim is like a silly dove, without understanding: they call unto Egypt, they go to Assyria. When they shall go, I will spread my net upon them; I will bring them down as the birds of the heaven: I will chastise them, as their congregation hath heard. Woe unto them! for they have wandered from me; destruction unto them! for they have trespassed against me: though I would redeem them, yet they have spoken lies against me. And they have not cried unto me with their heart, but they howl upon their beds: they assemble themselves for corn and wine, they rebel against me. Though I have taught and strengthened their arms, yet do they devise mischief against me. They return, but not to him that is on high; they are like a deceitful bow: their princes shall fall by the sword for the rage of their tongue: this shall be their derision in the land of Egypt. Set the trumpet to thy mouth. As an eagle he cometh {365} against the house of the Lord, because they have transgressed my covenant, and trespassed against my law. They shall cry unto me, "My God, we, Israel, know thee." Israel hath cast off that which is good: the enemy shall pursue him. They have set up kings, but not by me; they have made princes, and I knew it not: of their silver and their gold have they made them idols, that they may be cut off. He hath cast off thy calf, O Samaria; mine anger is kindled against them: how long will it be ere they attain to innocency? For from Israel is even this; the workman made it, and it is no God: yea, the calf of Samaria shall be broken in pieces. For they sow the wind, and they shall reap the whirlwind. II THE LONGING OF GOD FOR HIS CHILDREN Come, and let us return unto the Lord: for he hath torn, and he will heal us; he hath smitten, and he will bind us up. After two days will he revive us: on the third day he will raise us up, and we shall live before him. And let us follow on to know the Lord; his going forth is sure as the morning: and he shall come unto us as the rain, as the latter rain that watereth the earth. When Israel was a child, then I loved him, and called my son out of Egypt. The more the prophet called them, the more they went from them: they sacrificed unto the Baalim, and burned incense to graven images. Yet I {366} taught Ephraim to walk; I took them on my arms; but they knew not that I healed them. I drew them with cords of a man, with bands of love. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? mine heart is turned within me, my compassions are kindled together. I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man; the Holy One in the midst of thee: and I will not come in wrath. They shall walk after the Lord, who shall roar like a lion: for he shall roar, and the children shall come trembling from the west. They shall come trembling as a bird out of Egypt, and as a dove out of the land of Assyria: and I will make them to dwell in their houses, saith the Lord. I will ransom them from the power of the grave; I will redeem them from death: O death, where are thy plagues? O grave, where is thy destruction? I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall blossom as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. {367} MICAH (It is supposed that Micah lived in the time of Isaiah, the prophet. His message resembles that of Amos in its stern denunciation of the wrong-doing of the rich. He himself belonged to the poorer classes and speaks from a full heart when he describes the misery of the poor and the oppression of the rich. Like Isaiah, Amos, and Hosea, he is a social reformer.) Woe to them that devise iniquity and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand. And they covet fields, and seize them; and houses, and take them away: and they oppress a man and his house, even a man and his heritage. The voice of the Lord crieth unto the city, and the man of wisdom will see thy name: hear ye the rod, and who hath appointed it. "Are there yet the treasures of wickedness in the house of the wicked, and the scant measure that is abominable? Shall I be pure with wicked balances, and with deceitful weights? For the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth. Therefore I also have smitten thee with a grievous wound; I have made thee desolate because of thy sins. Thou shalt eat, but not be satisfied; and thy humiliation shall be in the midst of thee: and thou shalt store up, but shalt not keep it; and that which thou carriest away will I give up to the sword. Thou shalt sow, but shalt not {368} reap: thou shalt tread the olives, but shalt not anoint thee with oil; and the vintage, but shalt not drink the wine." Woe is me! for I am as when they have gathered the summer fruits, as the grape gleanings of the vintage: there is no cluster to eat; my soul desireth the firstripe fig. The godly man is perished out of the earth, and there is none upright among men: they all lie in wait for blood; they hunt every man his brother with a net. Their hands are upon that which is evil to do it diligently; the prince asketh, and the judge is ready for a reward; and the great man, he uttereth the mischief of his soul: thus they weave it together. The best of them is as a brier: the most upright is worse than a thorn hedge: the day of thy watchmen, even thy visitation, is come; now shall be their perplexity. Trust ye not in a friend, put ye not confidence in a guide. For the son dishonoureth the father, the daughter riseth up against her mother, the daughter in law against her mother in law; a man's enemies are the men of his own house. But as for me, I will look unto the Lord; I will wait for the God of my salvation: my God will hear me. Rejoice not against me, O mine enemy: when I fall, I shall arise; when I sit in darkness, the Lord shall be a light unto me. Wherewith shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? {369} He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? But in the latter days it shall come to pass, that the mountain of the Lord's house shall be established in the top of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall go and say, "Come ye, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." And he shall judge between many peoples, and shall reprove strong nations afar off; and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more. But they shall sit every man under his vine and under his fig tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it. For all the peoples will walk everyone in the name of his god, and we will walk in the name of the Lord our God for ever and ever. But thou, Beth-lehem Ephrathah, which art little to be among the thousands of Judah, out of thee shall one come forth unto me that is to be ruler in Israel; whose goings forth are from of old, from everlasting. {370} OBADIAH (This is the shortest of the books of prophecy in the Old Testament. It denounces the evil of the people of Edom, who, when Jerusalem was taken by the Babylonians, took delight in its distresses and, pursuing the fugitives in the mountains, captured them and returned them to the Babylonian army. Nothing definite is known of the prophet.) The vision of Obadiah. Thus saith the Lord God concerning Edom: "We have heard tidings from the Lord, and an ambassador is sent among the nations, saying, Arise ye, and let us rise up against her in battle. Behold, I have made thee small among the nations: thou art greatly despised. The pride of thine heart hath deceived thee, O thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, 'Who shall bring me down to the ground?' Though thou mount on high as the eagle, and though thy nest be set among the stars, I will bring thee down from thence, saith the Lord. If thieves came to thee, if robbers by night, would they not steal till they had enough? if grapegatherers came to thee, would they not leave some gleaning grapes? How are the things of Esau searched out! how are his hidden treasures sought up! All the men of thy confederacy have brought thee on thy way, even to the border: the men that were at peace with thee have deceived thee, and prevailed against thee; they that eat thy bread lay a snare under thee: there is none understanding in him. {371}{372} [Illustration] "THE PROPHETS" From the frieze of "The Prophets," by Sargent, in the Boston Public Library. The prophets here represented are Micah, Haggai, Malachi, and Zechariah. [End illustration] {373} Shall I not in that day, saith the Lord, destroy the wise men out of Edom, and understanding out of the mount of Esau? And thy mighty men, O Teman, shall be dismayed, to the end that everyone may be cut off from the mount of Esau by slaughter. For the violence done to thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever. In the day that thou stoodest on the other side, in the day that strangers carried away his substance, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou wast as one of them. But look not thou on the day of thy brother in the day of his disaster, and rejoice not over the children of Judah in the day of their destruction; neither speak proudly in the day of distress. Enter not into the gate of my people in the day of their calamity; yea, look not thou on their affliction in the day of their calamity, neither lay ye hands on their substance in the day of their calamity. And stand thou not in the mountain passes, to cut off those of his that escape; and deliver not up those of his that remain in the day of distress. For the day of the Lord is near upon all the nations: as thou hast done, it shall be done unto thee; thy dealing shall return upon thine own head. But in mount Zion there shall be those that escape, and it shall be holy; and the house of Jacob shall possess their possessions. And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall burn among them, and devour them, and there shall not be any remaining to the house of Esau; for the Lord hath spoken it. {374} JOEL (At some time, we are not told just when, a terrible plague of locusts came upon the land. A prophet, whose name was Joel, took this occasion to tell the people of their sins, and of the judgments which God would bring upon them.) I THE PROPHET LAMENTS FOR HIS LAND Hear this, ye old men, And give ear, all ye inhabitants of the land. Hath this been in your days, Or in the days of your fathers? Tell ye your children of it, And let your children tell their children, And their children another generation. That which the palmerworm hath left Hath the cankerworm eaten; And that which the cankerworm hath left Hath the caterpillar eaten. Be ashamed, O ye husbandmen, Howl, O ye vinedressers, For the wheat, and for the barley; For the harvest of the field is perished. The vine is withered, {375} And the fig tree languisheth; The pomegranate tree, The palm tree also, and the apple tree, Even all the trees of the field are withered: For joy is withered away from the sons of men. Sanctify a fast, call a solemn assembly, Gather the old men And all the inhabitants of the land Unto the house of the Lord your God, And cry unto the Lord. Alas for the day! For the day of the Lord is at hand. And as the destruction from the Almighty shall it come. Is not the food cut off before our eyes, Yea, joy and gladness from the house of our God? The seeds rot under their clods: The garners are laid desolate, The barns are broken down; For the corn is withered. How do the beasts groan. The herds of cattle are perplexed, Because they have no pasture; Yea, the flocks of sheep are made desolate. O Lord, to thee do I cry: For the fire hath devoured the pastures of the wilderness And the flame hath burned all the trees of the field. Yea, the beasts of the field pant unto thee: {376} For the water brooks are dried up, And the fire hath devoured the pastures of the wilderness. II THE WARNING TO THE PEOPLE Blow ye the trumpet in Zion, And sound an alarm in my holy mountain; Let all the inhabitants of the land tremble. For the Day of the Lord cometh, for it is nigh at hand; A day of darkness and gloom, A day of clouds and thick darkness, As the dawn spread upon the mountains; A great people and a strong. There hath not ever been the like, Neither shall there be any more after them, Even to the years of many generations. A fire devoureth before them; And behind them a flame burneth: The land is as the garden of Eden before them, And behind them a desolate wilderness; Yea, and none hath escaped them. The appearance of them is as the appearance of horses; And as horsemen, so do they run. Like the noise of chariots on the tops of the mountains do they leap, Like the noise of a flame of fire that devoureth the stubble; As a strong people set in battle array. At their presence the peoples are in anguish; All faces are waxed pale; {377} They run like mighty men; They climb upon the wall like men of war; And they march everyone on his ways. And they break not their ranks; They march everyone in his path; They burst through the weapons of the enemy; And turn not from their course. They leap upon the city; They run upon the walls; They climb upon the houses; They enter in at the windows like a thief. The earth quaketh before them; The heavens tremble: The sun and the moon are darkened, And the stars withdraw their shining. And the Lord uttereth his voice before his army; For his camp is very great; For he is strong and executeth his word: For the Day of the Lord is great and very terrible; And who can abide it? III THE LORD WILL PARDON (If the people turn from evil and repent, and worship him in the true spirit, the Lord will not send this terrible army of vengeance upon them.) Yet even now, saith the Lord, Turn ye unto me with all your heart, And with fasting, and with weeping, and with mourning: {378} Rend your heart and not your garments, And turn unto the Lord your God: For he is gracious and full of compassion, Slow to anger, and plenteous in mercy, And repenteth him of the evil. IV A PROPHECY OF PLENTY (The plea of the prophet was effective. The people repented, and their prophet promised that the Lord would not only forgive his people, but would bless them with abundance.) Behold, I will send you corn, and wine, and oil, And ye shall be satisfied therewith: And I will no more make you a reproach among the nations: But I will remove far off from you the northern army, And will drive him into a land barren and desolate, His vanguard into the eastern sea, And his rearguard into the western sea. Fear not, O land, be glad and rejoice. For the Lord hath done great things. Be not afraid, ye beasts of the field: For the pastures of the wilderness do spring, For the tree beareth her fruit, the fig tree and the vine do yield their strength. Be glad then, ye children of Zion, and rejoice in the Lord your God: For he giveth you the former rain in just measure, {379} And he causeth to come down for you the rain, The former rain and the latter rain, in the first month. And the floors shall be full of wheat, And the vats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, The cankerworm, and the caterpillar, and the palmerworm, My great army which I sent among you. And ye shall eat in plenty and be satisfied, And ye shall praise the name of the Lord your God, That hath dealt wondrously with you: And my people shall never be ashamed. And ye shall know that I am in the midst of Israel, And that I am the Lord your God, and there is none else: And my people shall never be ashamed. And it shall come to pass afterward, That I will pour out my spirit upon all flesh; And your sons and daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions: And also upon the servants and upon the handmaids in those days Will I pour out my spirit. {380} ZEPHANIAH (Zephaniah is another of the prophets who tell of the destruction which will come upon the people in the terrible "day of the Lord." Then his prophecy, like the others, breaks into joyous strains at the close, as he tells of the blessings which will be showered upon the nation when it repents.) I THE DAY OF WRATH The Day of the Lord is near: It is near and hasteth greatly. Even the voice of the Day of the Lord; The mighty man crieth there bitterly. That Day is a day of wrath, A day of trouble and distress, A day of waste and desolation, A day of darkness and gloominess, A day of clouds and thick darkness, A day of trumpet and alarm Against the fortified cities, And against the high battlements. Gather yourselves together, yea, gather together, O nation that hath no shame; Before the decree bring forth, Before the day pass as the chaff, Before the fierce anger of the Lord come upon you. Seek ye the Lord, all ye meek of the earth, {381}{382} [Illustration] "THE PROPHETS" From the frieze of "The Prophets," by Sargent, in the Boston Public Library. The prophets here represented are Zephaniah, Joel, Obadiah, and Hosea. [End illustration] {383} Which have wrought his judgment; Seek righteousness, Seek meekness: It may be ye shall be hid In the Day of the Lord's anger. This is the joyous city, That dwelt carelessly, That said in her heart, "I am, And there is none else beside me:" How is she become a desolation, A place for beasts to lie down in! Everyone that passeth by her shall hiss, and wag his head, Woe to her that is rebellious and polluted, To the oppressing city. She obeyed not the voice; She received not correction; She trusted not in the Lord; She drew not near to her God. Her princes in the midst of her are roaring lions; Her judges are evening wolves; They leave nothing till the morrow. Her prophets are light and treacherous persons: Her priests have profaned the sanctuary, They have done violence to the law. The Lord in the midst of her is righteous; He will not do iniquity; Every morning doth he bring his judgment to light, He faileth not; But the unjust knoweth no shame. {384} IV SING, O DAUGHTER OF ZION Sing, O daughter of Zion; shout, O Israel; Be glad and rejoice with the heart, O daughter of Jerusalem. The Lord hath taken away thy judgments, He hath cast out thine enemy: The king of Israel, even the Lord, is in the midst of thee: Thou shalt not fear evil any more. In that day it shall be said to Jerusalem, "Fear thou not: O Zion, let not thine hands be slack. The Lord thy God is in the midst of thee, A mighty one who will save: He will rejoice over thee with joy, he will rest in his love, He will joy over thee with singing." {385} NAHUM (Nineveh was the capital city of the great empire of Assyria. It was, to the Hebrews, the expression of all the power and cruelty and bloodthirstiness of that mighty and oppressive empire. The story of the barbaric savagery of this empire almost passes belief. The monuments of Assyria are its own strongest accusing witnesses. They show pictures of captives of war whose eyes are being put out, who are being skinned alive, who are suffering all the tortures that a savage imagination can invent. Any such torture might come to any Hebrew taken in war. Is it any wonder that the people not only dreaded, but bitterly hated this city? Is it strange that they thought Jehovah would certainly overthrow it? Nahum, in a poetic prophecy of great vigor and vividness, pictures the overthrow, and exults in the fall of the great, rich, cruel city. That fall came, at the hands of the Medes and Babylonians, in about 608 B. C. Since that time, Nineveh has remained in ruins, and is to-day buried under the sand hills of the desert.) I THE GOODNESS AND THE GREATNESS OF THE LORD The Lord is a jealous God and avengeth; the Lord avengeth and is full of wrath; the Lord taketh vengeance on his adversaries, and he reserveth wrath for his enemies. The Lord is slow to anger, and great in power, and will by no means clear the guilty: the Lord hath his way in the whirlwind and in the storm, and the clouds are the dust of {386} his feet. He rebuketh the sea, and maketh it dry, and drieth up all the rivers: Bashan languisheth, and Carmel, and the flower of Lebanon languisheth. The mountains quake at him, and the hills melt; and the earth is upheaved at his presence, yea, the world, and all that dwell therein. Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are broken asunder by him. The Lord is good, a strong hold in the day of trouble; and he knoweth them that put their trust in him. But with an overrunning flood he will make a full end of the place thereof, and will pursue his enemies into darkness. What do ye imagine against the Lord? he will make a full end: affliction shall not rise up the second time. For though they be like tangled thorns, and be drenched as it were in their drink, they shall be devoured utterly as dry stubble. There is one gone forth out of thee, that imagineth evil against the Lord, that counselleth wickedness. Thus saith the Lord: Though they be in full strength, and likewise many, even so shall they be cut down, and he shall pass away. Though I have afflicted thee, I will afflict thee no more. And now will I break his yoke from off thee, and will burst thy bonds in sunder. And the Lord hath given commandment concerning thee, that no more of thy name be sown: out of the house of thy gods will I cut off the graven image and the molten image; I will make thy grave; for thou art vile. {387} Behold, upon the mountains the feet of him that bringeth good tidings, That publisheth peace! II THE DOOM OF NINEVEH (In describing the doom of Nineveh, the writer draws one of the most vivid pictures of war that was ever written.) The Hammer is come up to thy face! Hold the rampart! Keep watch on the way! Brace the loins! Pull thyself firmly together! The shields of the heroes are red, The warriors are in scarlet; Like fire is the shining of his chariots in the day of his muster, And the horsemen are prancing. Through the markets rage chariots, They tear across the squares; The look of them is like torches, Like lightnings they dart to and fro. And now they flee. "Stand, stand!" but there is none to rally. Plunder silver, plunder gold! Infinite treasures, mass of all precious things! Void and devoid and desolate is she. Melting hearts and shaking knees, And anguish in all loins, And nothing but faces full of black fear. {388} Where is the Lion's den, And the young lion's feeding ground? Whither has the Lion retreated, The whelps of the Lion with none to make afraid: The Lion who tore enough for his whelps, And strangled for his lionesses. And he filled his pits with prey, And his dens with rapine. Lo, I am at thee, I will put up thy lair in flames, The sword shall devour thy young lions; I will cut off the earth from thy rapine, And the noise of thine envoys shall no more be heard. Woe to the City of Blood, All of her guile, robbery full, ceaseless rapine! Hark the whip, And the rumbling of the wheel, And horses galloping, And the rattling dance of the chariot! Cavalry at the charge, and flash of sabres, And lightning of lances, Mass of slain and weight of corpses, They stumble on their dead! All thy fortresses are fig trees with figs early ripe: Be they shaken they fall on the mouth of the eater. Lo, thy folk are but women in thy midst: To thy foes the gates of thy land fly open; Fire has devoured thy bars. {389}{390} [Illustration] "THE PROPHETS" From the frieze of "The Prophets," by Sargent, in the Boston Public Library. The prophets here represented are Amos, Nahum, Ezekiel, and Daniel. [End illustration] {391} Draw water for the siege, strengthen thy forts! Get thee down to the mud, and tramp in the clay! Grip fast the brick mould! There fire consumes thee, the sword cuts thee off! Asleep are thy shepherds, O king of Assyria, Thy nobles do slumber; Thy people are strewn on the mountains, Without any to gather. There is no healing of thy wreck, Fatal thy wound. All who hear of thy fall shall clap their hands at thee, For upon whom hath not thy cruelty passed without ceasing? [Footnote: This translation is, in part, that of George Adam Smith.] {392} HABAKKUK (The little book of Habakkuk was written just before the fall of Jerusalem. This prophet is dealing with a problem new to Israel. It was, Why do the righteous suffer and the wicked prosper? It came from the rapid rise of the great, cruel empire of Babylon. Assyria had fallen, but instead of Israel being free as the people had expected they would be when Assyria was out of the way, it found itself under the power of the New Babylonian government. Why did God allow this? the people asked, in sad despair at the hopeless political situation. The prophet Habakkuk attempted to answer the question. He called himself a watchman, set to see if God would not answer this question. And the answer comes. It is in a sort of enigma: "Behold, his soul is puffed up, it is not upright within him; but the just shall live by his faith." Then the rest of the book is the expansion of the thought of this enigma. And what is its meaning? It could be expressed somewhat in this way: "Be patient; hold faith in God. In faith in him is the promise of life. Wickedness contains the germs of its own destruction, and will inevitably fall, Wait and you will see that this is so.") I WARNINGS OF THE WATCHMAN I will stand upon my watch, and set me upon the tower, and will look forth to see what he will speak with me, and what I shall answer concerning my complaint. And the Lord answered me, and said, "Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for the appointed time, and it hasteth toward the end, and shall not lie: though it tarry, wait for it; because it will surely come, it will not {393} delay. Behold, his soul is puffed up, it is not upright in him: but the just shall live by his faith." Woe to him that getteth an evil gain for his house, that he may set his nest on high, that he may be delivered from the hand of evil! Thou hast consulted shame to thy house, by cutting off many peoples, and hast sinned against thy soul. For the stone shall cry out of the wall, and the beam out of the timber shall answer it. Woe to him that buildeth a town with blood, and stablisheth a city by iniquity! Behold, is it not of the Lord of hosts that the peoples labour for the fire, and the nations weary themselves for vanity? For the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea. Woe unto him that giveth his neighbour drink. What profiteth the graven image, that the maker thereof hath graven it; the molten image, and the teacher of lies, that the maker of his work trusteth therein, to make dumb idols? Woe unto him that saith to the wood, "Awake;" to the dumb stone, "Arise!" Shall this teach? Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. But the Lord is in his holy temple: let all the earth keep silence before him. II A PRAYER OF THE PROPHET O Lord, I have heard the report of thee, and am afraid: O Lord, revive thy work in the midst of the years, {394} In the midst of the years make it known; In wrath remember mercy. God came from Teman, And the Holy One from mount Paran His glory covered the heavens, And the earth was full of his praise. And his brightness was as the light; He had rays coming forth from his hand: And there was the hiding of his power. Before him went the pestilence, And fiery bolts went forth at his feet. He stood, and measured the earth; He beheld, and drove asunder the nations: And the eternal mountains were scattered, The everlasting hills did bow; His goings were as of old. I saw the tents of Cushan in affliction: The curtains of the land of Midian did tremble. Was the Lord displeased against the rivers? Was thine anger against the rivers, Or thy wrath against the sea, That thou didst ride upon thine horses, Upon thy chariots of salvation? Thy bow was made quite bare; The oaths to the tribes were a sure word. Thou didst cleave the earth with rivers. The mountains saw thee, and were afraid; The tempest of waters passed by: {395} The deep uttered his voice, And lifted up his hands on high. The sun and moon stood still in their habitation; At the light of thine arrows as they went, At the shining of thy glittering spear. Thou didst march through the land in indignation, Thou didst thresh the nations in anger. Thou wentest forth for the salvation of thy people, For the salvation of thine anointed; Thou woundedst the head out of the house of the wicked, Laying bare the foundation even unto the neck. Thou didst pierce with his own staves the head of his warriors: They came as a whirlwind to scatter me: Their rejoicing was as to devour the poor secretly. Thou didst tread the sea with thine horses, The heap of mighty waters. I heard, and my belly trembled, My lips quivered at the voice; Rottenness entered into my bones, and I trembled in my place: That I should rest in the day of trouble, When it cometh up against the people which invadeth him in troops. For though the fig tree shall not blossom, Neither shall fruit be in the vines; The labour of the olive shall fail, And the fields shall yield no meat; {396} The flock shall be cut off from the fold, And there shall be no herd in the stalls: Yet I will rejoice in the Lord, I will joy in the God of my salvation. Jehovah, the Lord, is my strength, And he maketh my feet like hinds' feet, And will make me to walk upon mine high places. {397} HAGGAI (In 538 B.C., while Israel was still captive in Babylon, the mighty Babylonian empire was overthrown by Cyrus the Great. What a rejoicing there was among the Israelites and all the other enforced colonists of Babylonia! Cyrus was a statesman. He saw how Babylon was made weak by the large number of discontented inhabitants who had been imported as captives of war. He wisely decided to allow all who wished, to go home again. Many Israelites, who now were often called Jews, accepted his offer and returned to Palestine, with high hopes of a brilliant future for the nation. But they found Jerusalem in ruins and their brother Jews discouraged. Then followed a long series of famine years. Most of the people who came back had been reared on the rich plains of Babylonia, and were not able easily to make a living on the barren, rocky ridges of Judea. They became poor and discouraged. Their plan had been to build the temple, and they had set up an altar soon after they came, but fifteen years had passed, and the temple was not yet built. Part of the time the government had interfered with the building. The enemies of the Jews had persuaded the imperial officers that a temple would be only a fortress in disguise, and that the record of the Jews for insurrection and revolt was such that fortresses were not safe in their hands. But now a new king had come to the throne, and Haggai, who seems to have been a priest, came forward on a feast day with a proposal to build the temple. His little book has no grace of style, no great prophetic thought, no poetry or oratory, but is a plain proposition to get the temple built, with a promise that if they do, God will give them his blessing. It is good to know that the people responded to his appeal and the temple was built. This prophet with his plain style was more successful than almost any other prophet.) {398} I THE PROPHET URGES THE PEOPLE TO BUILD THE TEMPLE In the second year of Darius the king, in the sixth month, in the first day of the month, came the word of the Lord by Haggai the prophet unto Zerubbabel, governor of Judah, and to Joshua, the high priest, saying, "Thus speaketh the Lord of hosts, saying, 'This people say, It is not the time for us to come, the time for the Lord's house to be built.'" Then came the word of the Lord by Haggai, the prophet, saying, "Is it a time for you yourselves to dwell in your ceiled houses, while this house lieth waste? Now therefore thus saith the Lord of hosts: 'Consider your ways. Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes.'" Thus saith the Lord of hosts: "Consider your ways. Go up to the mountain, and bring wood, and build the house; and I will take pleasure in it, and I will be glorified, saith the Lord. Ye looked for much, and, lo, it came to little; and when ye brought it home, I did blow upon it. 'Why?' saith the Lord of hosts. Because of mine house that lieth waste, while ye run every man to his own house. Therefore for your sake the heaven withholdeth the dew, and the earth withholdeth her fruit. And I called for a {399} drought upon the land, and upon the mountains, and upon the corn, and upon the wine, and upon the oil, and upon that which the ground bringeth forth, and upon men, and upon cattle, and upon all the labour of the hands." Then Zerubbabel and Joshua, the high priest, with all the remnant of the people, obeyed the voice of the Lord their God, and the words of Haggai the prophet, as the Lord their God had sent him; and the people did fear before the Lord. Then spake Haggai the Lord's messenger in the Lord's message unto the people, saying, "'I am with you,' saith the Lord." And the Lord stirred up the spirit of Zerubbabel, governor of Judah, and the spirit of Joshua, the high priest, and the spirit of all the remnant of the people; and they came and worked in the house of the Lord of hosts, their God. A month later came the word of the Lord by Haggai the prophet, saying, "Speak now to Zerubbabel, governor of Judah, and to Joshua, the high priest, and to the remnant of the people, saying, 'Who is left among you that saw this house in its former glory? and how do ye see it now? is it not in your eyes as nothing?' 'Yet now be strong, O Zerubbabel,' saith the Lord; 'and be strong, O Joshua, the high priest; and be strong, all ye people of the land,' saith the Lord, 'and work: for I am with you, saith the Lord of hosts, according to the word that I covenanted with you when ye came out of Egypt, and my spirit abode among you: fear ye not.' For thus saith the Lord of hosts: 'Yet once, it is a little while, and I will shake the {400} heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the treasures of all nations shall come, and I will fill this house with glory,' saith the Lord of hosts. 'The silver is mine, and the gold is mine,' saith the Lord of hosts. 'The latter glory of this house shall be greater than the former,' saith the Lord of hosts; and in this place will I give peace,' saith the Lord of hosts." {401} ZECHARIAH (Zechariah aided Haggai in his attempt to get the temple built. Nothing is known of his personality or history. Most of his prophecy is in the form of a series of visions, whose meaning as a whole is that God is guiding in the history of the world, and will make Israel glorious by and by, in spite of its present low estate.) In the eighth month, in the second year of Darius, came the word of the Lord unto Zechariah the prophet, saying, "The Lord hath been sore displeased with your fathers. Therefore say thou unto them, 'Thus saith the Lord of hosts: Return unto me saith the Lord of hosts, and I will return unto you, saith the Lord of hosts. Be ye not as your fathers, unto whom the former prophets cried, saying, Thus saith the Lord of hosts, Return ye now from your evil ways, and from your evil doings: but they did not hear, nor hearken unto me, saith the Lord. Your fathers, where are they? and the prophets, do they live for ever? But my words and my statutes, which I commanded my servants the prophets, did they not overtake your fathers? and they turned and said, Like as the Lord of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.'" {402} I THE VISION OF THE HORSEMEN IN THE GLEN I saw in the night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the glen; and behind him there were horses, red, sorrel, and white. Then said I, "O my lord, what are these?" And the angel that talked with me said unto me, "I will shew thee what these are." And the man that stood among the myrtle trees answered and said, "These are they whom the Lord hath sent to walk to and fro through the earth." And they answered the angel of the Lord that stood among the myrtle trees, and said, "We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest." Then the angel of the Lord answered and said, "O Lord of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?" And the Lord answered the angel that talked with me kind words and comforting. So the angel that talked with me said unto me, "Cry thou, saying, 'Thus saith the Lord of hosts: I am jealous for Jerusalem and for Zion with a great jealousy. And I am very sore displeased with the nations that are at ease: for I was but a little displeased, and they helped forward the affliction. Therefore thus saith the Lord: I am returned to Jerusalem with mercies; my house shall be built in it, saith the Lord of hosts, {403} and a line shall be stretched forth over Jerusalem. Cry yet again, saying, 'Thus saith the Lord of hosts: My cities shall yet overflow with prosperity and the Lord shall yet comfort Zion, and shall yet choose Jerusalem.'" II THE VISION OF THE CITY OF PEACE And I lifted up mine eyes and saw, and behold a man with a measuring line in his hand. Then said I, "Whither goest thou?" And he said unto me, "To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof." And, behold, the angel that talked with me went forth, and another angel went out to meet him, and said unto him, "Run, speak to this young man, saying, 'Jerusalem shall be inhabited as villages without walls, by reason of the multitude of men and cattle therein. For I, saith the Lord, will be unto her a wall of fire round about, and I will be the glory in the midst of her.' "'Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the Lord. And many nations shall join themselves to the Lord in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. And the Lord shall inherit Judah as his portion in the holy land, and shall yet choose Jerusalem. Be silent, all flesh, before the Lord: for he is waked up out of his holy habitation.'" {404} III THE VISION OF THE GOLDEN CANDLESTICK And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep. And he said unto me, "What seest thou?" And I said, "I have seen, and behold, a candlestick all of gold, with its bowl upon the top of it, and its seven lamps thereon; there are seven pipes to each of the lamps, which are upon the top thereof: and two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof." And I answered and spake to the angel that talked with me, saying, "What are these, my lord?" Then the angel that talked with me answered and said unto me, "Knowest thou not what these are?" And I said, "No, my Lord." Then he answered and spake unto me, saying, "This is the word of the Lord unto Zerubbabel, saying, 'Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the top stone with shoutings of Grace, grace, unto it.'" Moreover the word of the Lord came unto me, saying, "The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel." {405} IV THE VISION OF THE FLYING BOOK (The flying book or roll is the vengeance of God, which flies into the house of the evil-doer like a great bird, and roosts there and destroys it.) Then again I lifted up mine eyes, and saw, and behold, a book flying. And he said unto me, "What seest thou?" And I answered, "I see a book flying; the length thereof is twenty cubits, and the breadth thereof ten cubits." Then said he unto me, "This is the curse that goeth forth over the face of the whole land: for every thief shall be purged away from hence; and every perjurer is hereby purged from hence. I will cause it to go forth, saith the Lord of hosts, and it shall enter into the house of the thief, and into the house of him that sweareth falsely by my name: and it shall roost in the midst of his house, and shall consume it with its beams and its stones." V THE VISION OF THE WOMAN IN THE BARREL (The prophet sees Wickedness as a woman who is in a barrel measure. She is pushed down into it, the leaden cover is put on, and she is carried away out of the land.) And the angel of Jehovah who spake with me came forward and spake to me and said to me, "Lift now thine eyes and see what this is that comes forth." {406} And I said, "What is it?" And he said, "This is a barrel coming forth." And he said, "This is their transgression in all the land." And behold, the round leaden top was lifted off, and lo, a woman sitting inside the barrel. And he said, "This is Wickedness," and he thrust her back into the barrel, and thrust the leaden cover upon the mouth of it. And I lifted up mine eyes and looked, and lo, two women came forth with the wind in their wings, and they bore the barrel betwixt earth and heaven. And I said to the angel that talked with me, "Whither do they carry the barrel?" And he said to me, "To build it a house in the land of Shinar, that it may be fixed and brought to rest there in a place of its own." VI THE VISION OF THE CHARIOTS OF THE FOUR WINDS (The four chariots of the four winds go forth to guard the boundaries of the land from all threatening foes.) And again I lifted up mine eyes, and saw, and behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot dappled bay horses. {407} Then I answered and said unto the angel that talked with me, "What are these, my lord?" And the angel answered and said unto me, "These are the four winds of heaven, which go forth from standing before the Lord of all the earth." The chariot wherein are the black horses goeth forth toward the north country; and the white went forth after them; and the dappled went forth toward the south country. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, "Get you hence, walk to and fro through the earth." So they walked to and fro through the earth. {408} MALACHI (Malachi wrote after the Exile. The temple, whose building Haggai had urged, was erected; but the people were already tired of its service. "What a weariness it is!" they said. They brought worthless animals for sacrifice, and would do nothing in the temple except for pay. Malachi denounced their selfishness, but said that if they would turn to God, he would still be ready to bless them. Malachi's writing is less poetical in its style than most of the prophets, but he speaks in a very plain, straightforward fashion.) "Behold, I send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple; and the messenger of the covenant, whom ye delight in, behold, he cometh," saith the Lord of hosts. "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap: and he shall sit as a refiner and purifier of silver, and he shall purify the sons of Levi, and purge them as gold and silver; and they shall offer unto the Lord offerings in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in ancient years. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against perjurers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me," saith the Lord of hosts. "For I the Lord change not; therefore ye, O sons of Jacob, are not consumed. "From the days of your fathers ye have turned aside {409} from mine ordinances, and have not kept them. Return unto me, and I will return unto you," saith the Lord of hosts. "But ye say 'How then shall we return?' Will a man rob God? yet ye rob me. But ye say, 'Wherein have we robbed thee?' In tithes and offerings. Ye are cursed with the curse; for ye rob me, even this whole nation. Bring ye the whole tithe into the storehouse, that there may be food in mine house, and prove me now herewith," saith the Lord of hosts, "if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field," saith the Lord of hosts. "And all nations shall call you happy: for ye shall be a delightsome land," saith the Lord of hosts. "Your words have been stout against me," saith the Lord. "Yet ye say, 'Wherein have we spoken against thee?' Ye have said, 'It is vain to serve God: and what profit is it that we have kept his charge, and that we have walked as mourners before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are built up; yea, they tempt God, and are delivered.'" Then they that feared the Lord spake one with another: and the Lord hearkened, and heard, and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in the day that I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. {410} {411} SELECTIONS FROM THE NEW TESTAMENT {412} These selections from the Epistles are not in poetic form, but they are given here because they are, in a way, the culmination of the lofty and inspiring thought of the Bible. Not only do they treat of the great themes of life and death, but they treat of them in the most solemn and impressive manner. They are like organ music, not pleasing the ear by the delicacy of rhythm, not having the rhyme and melody of lyric verse, but moving with grandeur and sublimity of thought in the higher ranges of being. Thus they form the fitting climax for all the wealth of song and story which precedes them. {413} THE CHRISTIAN LIFE AND SERVICE PAUL'S EPISTLES The letters of a man tell us more about him than any books he could write. Now Paul never wrote any books; but he wrote many letters. Some were to the churches he had founded; some to his fellow workers. Some of these letters were preserved and are in the Bible under the name of Epistles. Even in these letters others are mentioned which are not preserved. We have two letters to the Corinthian Church, but in them Paul mentions other letters which he wrote to that church. In the letter to the Colossian Church, he mentions a letter to the church at Laodicea, a city near to Colosse. It is fair to suppose that many other letters have also been lost. Probably the best and most important of his letters were preserved. These letters are the outcome of long thought. They were on subjects that Paul had considered for many years. The writing of the letters, however, was often the work of a short time, and their expression is not smooth and polished and carefully wrought. Sometimes, as in the case of Galatians, the letter was written because of a situation which he felt demanded immediate attention. Sometimes, as in the case of I Corinthians, he replied to letters of questions that had been sent to him from the churches. Sometimes, as in the case of Philippians, the letter was called out in thanks for the kindness of the church. The most important letter, Romans, was written to prepare the church, which he had never visited, for his expected coming to them. In every case--it is always true of letters--the occasion of the letter largely determines its style and tone, but in all cases the spontaneity of the letter-writer is seen. Paul dictated or wrote his letters hurriedly. He cared less for style than for thought. Vigor and force mark his writing. He did not try to imitate the graces of the rhetorician. He did not {414} always follow out a topic to the end. He sometimes began a sentence in one way and finished it in another. He sometimes began a sentence, and, going off to another topic, never finished it at all. He is not always easy reading. But these evidences of a free, spontaneous writing are only occasional. The greater part of the letters of Paul are very clear, simple, forceful statements of what he wishes to say. Paul was not merely a Jew. He was a citizen of the great world of the Roman empire. He had been brought up in a city where Greek culture and civilization were very flourishing. His travels brought him into contact with all the varying forms of Greek life. He visited Athens. He made long stays in Corinth, where the commerce of the world crowded the docks, and sailors and merchants from all parts of the great empire were to be met in the streets. He lived for nearly three years in the great city of Ephesus, where the courtiers of the governor of the province, fresh from all the latest fashions of Rome, jostled the priests of the great temple of Diana, one of the seven wonders of the ancient world. Before the end of his life he was a prisoner in Rome itself, the one city into which all the world poured its representatives, where the fair-haired men from distant Britain in the North met the dusky Ethiopian from Africa, and the Spaniard from the Atlantic coast walked the street with the Scythian from the distant East. Paul the prisoner lived for two whole years in his own hired house, and had permission to receive all who came to him. During this time, and for two years of previous imprisonment, he was in daily contact with the Roman soldiery. This cosmopolitan man, with his wide experience of many phases of Roman and Greek life, has dropped here and there in his writings many pictures from the civilization with which he was in touch. He used it to illustrate the Christian life. The athlete in the theater gave him a picture of the earnest, eager strife of the Christian. The soldier with his clanging armor suggested to him the armor by which a Christian might meet his foes. The temples that studded every great town taught him how the Christian was himself the temple of the living God. Thus it happens that the most lasting memorial, the most widely read allusions, to the great civilization of Greece and Rome come from this wandering preacher of an obscure faith who at last {415} was a despised prisoner at Rome. How it would have astonished the crowds at Ephesus who shouted, "Great is Diana of the Ephesians!" to be told that their great temple and their goddess herself would be known to most people in the world only because of their connection with the life of this man Paul whom they wanted to put out of the way! It was a wonderful civilization in the midst of which Paul lived, and a very bustling, active, self-important world through which he moved, but the most permanent things in it were by no means the things that seemed to most people of the time to be the greatest. - - - I beseech you therefore, brethren, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And be not fashioned according to this world: but be ye transformed by the renewing of your mind, that ye may prove what is the good and acceptable and perfect will of God. For I say, through the grace that was given me, to every man that is among you, not to think of himself more highly than he ought to think; but so to think as to think soberly, according as God hath dealt to each man a measure of faith. For even as we have many members in one body, and all the members have not the same office: so we, who are many, are one body in Christ, and severally members one of another. And having gifts differing according to the grace that was given to us, whether prophecy, let us prophesy according to the proportion of our faith; or ministry, let us give ourselves to our ministry; or he that teacheth, to his teaching; or he that exhorteth, to his exhorting: he that giveth, let him do it with liberality; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without hypocrisy. Abhor that {416} which is evil; cleave to that which is good. In love of the brethren be tenderly affectioned one to another; in honour preferring one another; in diligence not slothful; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing steadfastly in prayer; communicating to the necessities of the saints; given to hospitality. Bless them that persecute you; bless, and curse not. Rejoice with them that rejoice; weep with them that weep. Be of the same mind one toward another. Set not your mind on high things, but condescend to things that are lowly. Be not wise in your own conceits. Render to no man evil for evil. Take thought for things honourable in the sight of all men. If it be possible, as much as in you lieth, be at peace with all men. Avenge not yourselves, beloved, but give place unto wrath: for it is written, "Vengeance belongeth unto me; I will recompense," saith the Lord. But if thine enemy hunger, feed him; if he thirst, give him to drink: for in so doing thou shalt heap coals of fire upon his head. Be not overcome of evil, but overcome evil with good. --_Romans 12_. Owe no man anything, save to love one another: for he that loveth his neighbour hath fulfilled the law. For this, "Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not covet," and if there be any other commandment, it is summed up in this word, namely, "Thou shalt love thy neighbour as thyself." Love worketh no ill to his neighbour: love therefore is the fulfilment of the law. {417}{418} [Illustration] RUINS OF THE TEMPLE OF JUPITER AT CORINTH. From a photograph taken by Mrs. Fontaine Meriwether, and used by her kind permission [End illustration] {419} And this, knowing the season, that now it is high time for you to awake out of sleep: for now is salvation nearer to us than when we first believed. The night is far spent, and the day is at hand: let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly, as in the day; not in revelling and drunkenness, not in chambering and wantonness, not in strife and jealousy. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. --_Romans 13:8-14_. Children, obey your parents in the Lord: for this is right. Honour thy father and mother (which is the first commandment with promise), that it may be well with thee, and thou mayest live long on the earth. --_Ephesians 6:1-3_. For none of us liveth to himself, and none dieth to himself. For whether we live, we live unto the Lord; or whether we die, we die unto the Lord: whether we live therefore, or die, we are the Lord's. For to this end Christ died, and lived again, that he might be Lord of both the dead and the living. But thou, why dost thou judge thy brother? or thou again, why dost thou set at nought thy brother? for we shall all stand before the judgment-seat of God. For it is written, As I live, saith the Lord, to me every knee shall bow, And every tongue shall confess to God. So then each one of us shall give account of himself to God. {420} Let us not therefore judge one another any more: but judge ye this rather, that no man put a stumblingblock in his brother's way, or an occasion of falling. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself: save that to him who accounteth anything to be unclean, to him it is unclean. For if because of meat thy brother is grieved, thou walkest no longer in love. Destroy not with thy meat him for whom Christ died. Let not then your good be evil spoken of: for the kingdom of God is not eating and drinking, but righteousness and peace and joy in the Holy Spirit. --_Romans 14:7-.17_. I have learned, in whatsoever state I am, therein to be content. I know how to be abased, and I know also how to abound: in everything and in all things have I learned the secret both to be filled and to be hungry, both to abound and to be in want. I can do all things in him that strengtheneth me. --_Philippians 4:11,12_. I therefore, the prisoner in the Lord, beseech you to walk worthily of the calling wherewith ye were called, with all lowliness and meekness, with longsuffering, forbearing one another in love; giving diligence to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as also ye were called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is over all, and through all, and in all. But unto each one of us was the grace given according to the measure of the gift of Christ. Wherefore he saith, {421} When he ascended on high, he led captivity captive, And gave gifts unto men. And he gave some to be apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, unto the work of ministering, unto the building up of the body of Christ: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ: that we may be no longer children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, in craftiness, after the wiles of error; but speaking truth in love, may grow up in all things into him, which is the head, even Christ; from whom all the body fitly framed and knit together through that which every joint supplieth, according to the working in due measure of each several part, maketh the increase of the body unto the building up of itself in love. --_Ephesians 4:1-16_. Wherefore, putting away falsehood, speak ye truth each one with his neighbour: for we are members one of another. Be ye angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more: but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need. Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear. And grieve not the Holy Spirit of God, {422} in whom ye were sealed unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and railing, be put away from you, with all malice: and be ye kind one to another, tenderhearted, forgiving each other, even as God also in Christ forgave you. --_Ephesians 4:25-32_. Now we that are strong ought to bear the infirmities of the weak, and not to please ourselves. Let each one of us please his neighbour for that which is good, unto edifying. For Christ also pleased not himself; but, as it is written, "The reproaches of them that reproached thee fell upon me." --_Romans 15:1-3_. But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, meekness, temperance: against such there is no law. And they that are of Christ Jesus have crucified the flesh with the passions and the lusts thereof. If we live by the Spirit, by the Spirit let us also walk. Let us not be vainglorious, provoking one another, envying one another. Brethren, even if a man be overtaken in any trespass, ye which are spiritual, restore such a one in a spirit of meekness; looking to thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ. For if a man thinketh himself to be something, when he is nothing, he deceiveth himself. But let each man prove his own work, and then shall he have his {423} glorying in regard of himself alone, and not of his neighbour. For each man shall bear his own burden. But let him that is taught in the word communicate unto him that teacheth in all good things. Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth unto his own flesh shall of the flesh reap corruption; but he that soweth unto the Spirit shall of the Spirit reap eternal life. And let us not be weary in well-doing: for in due season we shall reap, if we faint not. So then, as we have opportunity, let us work that which is good toward all men, and especially toward them that are of the household of the faith. --_Galatians 5:22-6:10_. But we beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you; and to esteem them exceeding highly in love for their work's sake. Be at peace among yourselves. And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all. See that none render unto anyone evil for evil; but alway follow after that which is good, one toward another, and toward all. Rejoice alway; pray without ceasing; in everything give thanks: for this is the will of God in Christ Jesus to you-ward. Quench not the Spirit; despise not prophesyings; prove all things; hold fast that which is good; abstain from every form of evil. --_I Thessalonians 5:12-22_. {424} Finally, brethren, whatsoever things are true, whatsoever things are honourable, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report; if there be any virtue, and if there be any praise, think on these things. --_Philippians 4:8_. {425} THE GREATEST THING IN THE WORLD If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal. And if I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but have not love, I am nothing. And if I bestow all my goods to feed the poor; and if I give my body to be burned, but have not love, it profiteth me nothing. Love suffereth long, and is kind; love envieth not; love vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not its own, is not provoked, taketh not account of evil; rejoiceth not in unrighteousness, but rejoiceth with the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Love never faileth: but whether there be prophecies, they shall be done away; whether there be tongues, they shall cease; whether there be knowledge, it shall be done away. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spake as a child, I felt as a child, I thought as a child: now that I am become a man, I have put away childish things. For now we see in a mirror, darkly; but then face to face: now I know in part; but then shall I know even as also I have been known. But now abideth faith, hope, love, these three; and the greatest of these is love. --_I Corinthians 13_. {426} FOLLOWING IN THE FOOTSTEPS OF JESUS. [From the Epistle of James.] TEMPTATION. Count it all joy, my brethren, when ye fall into manifold temptations; knowing that the proof of your faith worketh patience. And let patience have its perfect work, that ye may be perfect and entire, lacking in nothing. But if any of you lacketh wisdom, let him ask of God, who giveth to all liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing doubting: for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord; a doubleminded man, unstable in all his ways. But let the brother of low degree glory in his high estate: and the rich, in that he is made low: because as the flower of the grass he shall pass away. For the sun ariseth with the scorching wind, and withereth the grass; and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his goings. Blessed is the man that endureth temptation: for when he hath been approved, he shall receive the crown of life which the Lord promised to them that love him. Let no {427} man say when he is tempted, "I am tempted of God": for God cannot be tempted with evil, and he himself tempteth no man: but each man is tempted, when he is drawn away by his own lust, and enticed. Then the lust, when it hath conceived, beareth sin: and the sin, when it is fullgrown, bringeth forth death. Be not deceived, my beloved brethren. Every good gift and every perfect boon is from above, coming down from the Father of lights, with whom can be no variation, neither shadow that is cast by turning. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. PURE RELIGION Let every man be swift to hear, slow to speak, slow to wrath: for the wrath of man worketh not the righteousness of God. Wherefore putting away all filthiness and overflowing of wickedness, receive with meekness the implanted word, which is able to save your souls. But be ye doers of the word, and not hearers only, deluding your own selves. For if anyone is a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a mirror: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was. But he that looketh into the perfect law, the law of liberty, and so continueth, being not a hearer that forgetteth, but a doer that worketh, this man shall be blessed in his doing. If any man thinketh himself to be religious, while he bridleth not his tongue but deceiveth his heart, this man's religion {428} is vain. Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. FAITH AND WORKS What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? If a brother or sister be naked, and in lack of daily food, and one of you say unto them, "Go in peace, be ye warmed and filled"; and yet ye give them not the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself. Yea, a man will say, "Thou hast faith, and I have works: shew me thy faith apart from thy works, and I by my works will shew thee my faith." AN UNRULY TONGUE Be not many teachers, my brethren, knowing that we shall receive heavier judgment. For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also. Now if we put the horses' bridles into their mouths, that they may obey us, we turn about their whole body also. Behold, the ships also, though they are so great, and are driven by rough winds, are yet turned about by a very small rudder, whither the steersman willeth. So the tongue also is a little member, and boasteth great things. Behold, how great a forest is kindled by how small a fire! And the {429} tongue is a fire: the world of iniquity among our members is the tongue, which defileth the whole body, and setteth on fire the course of nature, and is set on fire by hell. For every kind of beasts and birds, of creeping things and things in the sea, is tamed, and hath been tamed by mankind: but the tongue can no man tame; it is a restless evil, it is full of deadly poison. Therewith bless we the Lord and Father; and therewith curse we men, which are made after the likeness of God: out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be. Doth the fountain send forth from the same opening sweet water and bitter? can a fig tree, my brethren, yield olives, or a vine figs? neither can salt water yield sweet. THE PEACEABLE SPIRIT Who is wise and understanding among you? let him shew by his good life his works in meekness of wisdom. But if ye have bitter jealousy and faction in your heart, glory not and lie not against the truth. This wisdom is not a wisdom that cometh down from above, but is earthly, sensual, devilish. For where jealousy and faction are, there is confusion and every vile deed. But the wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of mercy and good fruits, without variance, without hypocrisy. And the fruit of righteousness is sown in peace for them that make peace. Whence come wars and whence come fightings among you? come they not hence, even of your pleasures that war {430} in your members? Ye lust, and have not: ye kill, and covet, and cannot obtain: ye fight and war; ye have not, because ye ask not. Ye ask, and receive not, because ye ask amiss, that ye may spend it in your pleasures. Whosoever therefore would be a friend of the world maketh himself an enemy of God. Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying? But he giveth more grace. Wherefore the scripture saith, God resisteth the proud, but giveth grace to the humble. Be subject therefore unto God; but resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye doubleminded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall exalt you. Speak not one against another, brethren. He that speaketh against a brother or judgeth his brother, speaketh against the law, and judgeth the law: but if thou judgest the law, thou art not a doer of the law, but a judge. One only is the lawgiver and judge, even he who is able to save and to destroy: but who art thou that judgest thy neighbour? RICH AND POOR My brethren, hold not the faith of our Lord Jesus Christ, the Lord of glory, with respect of persons. {431}{432} [Illustration] RUINS OF THE TEMPLE OF JUPITER AT CORINTH. Corinth was one of the richest cities of the Mediterranean in the time of Paul. It was called by the poets "the city of the two seas." The "Acrocorinthus," or Citadel of Corinth, crowned with fortifications and temples rose abruptly two thousand feet above the level of the sea. [End illustration] {433} For if there come into your synagogue a man with a gold ring, in fine clothing, and there come in also a poor man in vile clothing; and ye have regard to him that weareth the fine clothing, and say, "Sit thou here in a good place"; and ye say to the poor man, "Stand thou there, or sit under my footstool"; are ye not divided in your own mind, and become judges with evil thoughts? Hearken, my beloved brethren; did not God choose them that are poor as to the world to be rich in faith, and heirs of the kingdom which he promised to them that love him? But ye have dishonoured the poor man. Do not the rich oppress you, and themselves 'drag you before the judgment-seats? Do not they blaspheme the honourable name by the which ye are called? Howbeit if ye fulfil the royal law, according to the scripture, "Thou shalt love thy neighbour as thyself," ye do well: but if ye have respect of persons, ye commit sin, being convicted by the law as transgressors. For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all. For he that said, "Do not commit adultery," said also, "Do not kill." Now if thou dost not commit adultery, but killest, thou art become a transgressor of the law. So speak ye, and so do, as men that are to be judged by a law of liberty. For judgment is without mercy to him that hath shewed no mercy; mercy glorieth against judgment. Go to now, ye rich, weep and howl for your miseries that are coming upon you. Your riches are corrupted, and your garments are moth-eaten. Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasure in the last days. Behold, the hire of the {434} labourers who mowed your fields, which is of you kept back by fraud, crieth out: and the cries of them that reaped have entered into the ears of the Lord of Sabaoth. Ye have lived delicately on the earth, and taken your pleasure; ye have nourished your hearts in a day of slaughter. Ye have condemned, ye have killed the righteous one; he doth not resist you. Go to now, ye that say, "To-day or to-morrow we will go into this city, and spend a year there, and trade, and get gain:" whereas ye know not what shall be on the morrow. What is your life? For ye are a vapour, that appeareth for a little time, and then vanisheth away. For ye ought to say, "If the Lord will, we shall both live, and do this or that." But now ye glory in your vauntings: all such glorying is evil. To him therefore that knoweth to do good, and doeth it not, to him it is sin. Be patient therefore, brethren, until the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, being patient over it, until it receive the early and latter rain. Be ye also patient; stablish your hearts: for the coming of the Lord is at hand. Is any among you suffering? let him pray. Is any cheerful? let him sing praise. The supplication of a righteous man availeth much in its working. My brethren, if any among you do err from the truth, and one convert him; let him know, that he which converteth a sinner from the error of his way shall save a soul from death, and shall cover a multitude of sins. {435} THE GOSPEL OF LOVE AND OF SONSHIP Behold what manner of love the Father hath bestowed upon us, that we should be called children of God: and such we are. For this cause the world knoweth us not, because it knew him not. Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is. And everyone that hath this hope set on him purifieth himself, even as he is pure. Everyone that doeth sin doeth also lawlessness: and sin is lawlessness. And ye know that he was manifested to take away sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him. And this is the message which we have heard from him, and announce unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in the darkness, we lie, and do not the truth: but if we walk in the light; as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. {436} If we say that we have not sinned, we make him a liar, and his word is not in us. Beloved, no new commandment write I unto you, but an old commandment which ye had from the beginning: the old commandment is the word which ye heard. Again, a new commandment write I unto you, which thing is true in him and in you; because the darkness is passing away, and the true light already shineth. He that saith he is in the light, and hateth his brother, is in the darkness even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him. But he that hateth his brother is in the darkness, and walketh in the darkness, and knoweth not whither he goeth, because the darkness hath blinded his eyes. Beloved, let us love one another: for love is of God; and every one that loveth is begotten of God, and knoweth God. He that loveth not knoweth not God; for God is love. Herein was the love of God manifested in us, that God hath sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another. No man hath beheld God at any time: if we love one another, God abideth in us, and his love is perfected in us: hereby know we that we abide in him, and he in us, because he hath given us of his Spirit. And we have beheld and bear witness that the Father hath sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God abideth in {437} him, and he in God. And we know and have believed the love which God hath in us. God is love; and he that abideth in love abideth in God, and God abideth in him. Herein is love made perfect with us, that we may have boldness in the day of judgment; because as he is, even so are we in this world. There is no fear in love: but perfect love casteth out fear, because fear hath punishment; and he that feareth is not made perfect in love. We love, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, cannot love God whom he hath not seen. And this commandment have we from him, that he who loveth God love his brother also. Marvel not, brethren, if the world hateth you. We know that we have passed out of death into life, because we love the brethren. He that loveth not abideth in death. Hereby we know that we love the children of God, when we love God, and do his commandments. For this is the love of God, that we keep his commandments: and his commandments are not grievous. --_From the Epistles of John_. {438} THE CHRISTIAN ATHLETE What then is my reward? That, when I preach the gospel, I may make the gospel without charge, so as not to use to the full my right in the gospel. For though I was free from all men, I brought myself under bondage to all, that I might gain the more. And to the Jews I became as a Jew, that I might gain Jews; to them that are under the law, as under the law, not being myself under the law, that I might gain them that are under the law; to them that are without law, as without law, not being without law to God, but under law to Christ, that I might gain them that are without law. To the weak I became weak, that I might gain the weak: I am become all things to all men, that I may by all means save some. And I do all things for the gospel's sake, that I may be a joint partaker thereof. Know ye not that they which run in a race run all, but one receiveth the prize? Even so run, that ye may attain. And every man that striveth in the games is temperate in all things. Now they do it to receive a corruptible crown; but we an incorruptible. I therefore so run, as not uncertainly; so fight I, as not beating the air: but I buffet my body, and bring it into bondage: lest by any means, after that I have preached to others, I myself should be a castaway. --_I Corinthians 9:24-27_. {439} Therefore let us also, seeing we are compassed about with so great a cloud of witnesses, lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us, looking unto Jesus the author and perfecter of our faith, who for the joy that was set before him endured the cross, despising shame, and hath sat down at the right hand of the throne of God. --_Hebrews 12:1, 2_. With freedom did Christ set us free: stand fast therefore, and be not entangled again in a yoke of bondage. Ye were running well; who did hinder you that ye should not obey the truth? This persuasion came not of him that calleth you. A little leaven leaveneth the whole lump. --_Galatians 5:1, 7-9_. {440} THE CHRISTIAN TEMPLE According to the grace of God which was given unto me, as a wise masterbuilder I laid a foundation; and another buildeth thereon. But let each man take heed how he buildeth thereon. For other foundation can no man lay than that which is laid, which is Jesus Christ. But if any man buildeth on the foundation gold, silver, costly stones, wood, hay, stubble; each man's work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire itself shall prove each man's work of what sort it is. If any man's work shall abide which he built thereon, he shall receive a reward. If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire. --_I Corinthians 3:10-15_. So then ye are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus himself being the chief corner stone; in whom each several building, fitly framed together, groweth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit. --_Ephesians 2:19-22_. {441}{442} [Illustration] A GENERAL VIEW OF THE ACROPOLIS, ATHENS. From a picture belonging to Smith College and used by the kind permission of the Department of Greek Literature. This hill, covered with a fortress and temple, was the most pronounced object in ancient as in modern Athens. This is one of the beautiful temples which Paul saw, from which he drew many illustrations. [End illustration] {443} For we are God's fellow-workers: ye are God's husbandry, God's building. --_I Corinthians 3:9_. Know ye not that ye are a temple of God, and that the Spirit of God dwelleth in you? If any man destroyeth the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. --_I Corinthians 3:16, 17_. For this cause I bow my knees unto the Father, from whom every family in heaven and on earth is named, that he would grant you, according to the riches of his glory, that ye may be strengthened with power through his Spirit in the inward man; that Christ may dwell in your hearts through faith; to the end that ye, being rooted and grounded in love, may be strong to apprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which passeth knowledge, that ye may be filled unto all the fulness of God. --_Ephesians 3:14-19_. Now to him that is able to stablish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence through times eternal, but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God, is made known unto all the nations unto obedience of faith; to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen. --_Romans 16:25-27_. {444} O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! For who hath known the mind of the Lord or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen. --_Romans 11:33-36_. Now unto the King eternal, incorruptible, invisible, the only God, be honour and glory for ever and ever. Amen. --_I Timothy 1:17_. {445}{446} [Illustration] VIEW OF ANTIOCH, WHERE THE DISCIPLES WERE FIRST CALLED CHRISTIANS. Copyright by Underwood & Underwood and used by special permission. There was everything in the situation and circumstances of this city to make it a place of concourse for all classes and kinds of people. By its harbor of Seleucia it was in communication with all the trade of the Mediterranean; and, through the open country behind the Lebanon, it was conveniently approached by the caravans from Mesopotamia and Arabia. It united the inland advantages of Aleppo with the maritime opportunities of Smyrna. It was almost an Oriental Rome, in which all the forms of the civilized life of the Empire found some representative. At the rugged bases of the mountain, the ground was leveled for a glorious street, which extended for four miles across the length of the city, and where sheltered crowds could walk through continuous colonnades from the eastern to the western suburb. The whole was surrounded by a wall, which, ascending to the heights and returning to the river, does not deviate very widely in its course from the wall of the Middle Ages, which can still be traced by the fragments of ruined towers. This wall is assigned by a Byzantine writer to Tiberius, but it seems more probable that the Emperor only repaired what Antiochus Epiphanes had built. [End illustration] {447} THE CHRISTIAN WARRIOR But ye, brethren, are not in darkness, that that day should overtake you as a thief: for ye are all sons of light, and sons of the day: we are not of the night, nor of darkness; so then let us not sleep, as do the rest, but let us watch and be sober. For they that sleep, sleep in the night; and they that be drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love: and for a helmet, the hope of salvation. For God appointed us not unto wrath, but unto the obtaining of salvation through our Lord Jesus Christ, who died for us, that, whether we wake or sleep, we should live together with him. Wherefore exhort one another, and build each other up, even as also ye do. --_I Thessalonians 5:4-11_. Finally, be strong in the Lord, and in the strength of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world-rulers of this darkness, against the spiritual hosts of wickedness in the heavenly places. Wherefore take up the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, {448} having girded your loins with truth, and having put on the breastplate of righteousness, and having shod your feet with the preparation of the gospel of peace; also taking up the shield of faith, wherewith ye shall be able to quench all the fiery darts of the evil one. And take the helmet of salvation, and the sword of the Spirit, which is the word of God. --_Ephesians 6:10-17_. Watch ye, stand fast in the faith, quit you like men, be strong. Let all that ye do be done in love. --_I Corinthians 16:13_. Suffer hardship with me, as a good soldier of Christ Jesus. No soldier on service entangleth himself in the affairs of this life; that he may please him who enrolled him as a soldier. --_II Timothy 2:3, 4_. But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness. Fight the good fight of the faith, lay hold on the life eternal, whereunto thou wast called, and didst confess the good confession in the sight of many witnesses. --_Timothy 6:11,12_. {449} THE HOPE OF IMMORTALITY Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead? But if there is no resurrection of the dead, neither hath Christ been raised: and if Christ hath not been raised, then is our preaching vain, your faith also is vain. Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dead are not raised. For if the dead are not raised, neither hath Christ been raised: and if Christ hath not been raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ have perished. If in this life only we have hoped in Christ, we are of all men most pitiable. But now hath Christ been raised from the dead, the firstfruits of them that are asleep. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. For, "He put all things in {450} subjection under his feet." But when he saith, "All things are put in subjection," it is evident that he is excepted who did subject all things unto him. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all. But some one will say, "How are the dead raised? and with what manner of body do they come?" Thou foolish one, that which thou thyself sowest is not quickened, except it die: and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; but God giveth it a body even as it pleased him, and to each seed a body of its own. All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. So also it is written, "The first man Adam became a living soul." The last Adam became a life-giving spirit. Howbeit that is not first which is spiritual, but that which is natural; then {451} that which is spiritual. The first man is of the earth, earthy: the second man is of heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, "Death is swallowed up in victory. O death, where is thy victory? O death, where is thy sting?" The sting of death is sin; and the power of sin is the law: but thanks be to God, which giveth us the victory through our Lord Jesus Christ. Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not vain in the Lord. --_I Corinthians 15:12-58_. But we have this treasure in earthen vessels, that the exceeding greatness of the power may be of God, and not from ourselves; we are pressed on every side, yet not straitened; perplexed, yet not unto despair; pursued, yet {452} not forsaken; smitten down, yet not destroyed; always bearing about in the body the dying of Jesus, that the life also of Jesus may be manifested in our body. For we which live are always delivered unto death for Jesus' sake, that the life also of Jesus may be manifested in our mortal flesh. So then death worketh in us, but life in you. But having the same spirit of faith, according to that which is written, "I believed, and therefore did I speak"; we also believe, and therefore also we speak; knowing that he which raised up the Lord Jesus shall raise up us also with Jesus, and shall present us with you. For all things are for your sakes, that the grace, being multiplied through the many, may cause the thanksgiving to abound unto the glory of God. Wherefore we faint not; but though our outward man is decaying, yet our inward man is renewed day by day. For our light affliction, which is for the moment, worketh for us more and more exceedingly an eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. --_II Corinthians 4:7-5:1_. If then ye were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. Set your mind on the things that are above, {453} not on the things that are upon the earth. For ye died, and your life is hid with Christ in God. When Christ, who is our life, shall be manifested, then shall ye also with him be manifested in glory. --_Colossians 3:1-4_. For our citizenship is in heaven; from whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory, according to the working whereby he is able even to subject all things unto himself. --_Philippians 3:20, 21_. Howbeit what things were gain to me, these have I counted loss for Christ. Yea verily, and I count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I suffered the loss of all things, and do count them but refuse, that I may gain Christ, and be found in him, not having a righteousness of mine own, even that which is of the law, but that which is through faith in Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed unto his death; if by any means I may attain unto the resurrection from the dead. Not that I have already obtained, or am already made perfect: but I press on, if so be that I may apprehend that for which also I was apprehended by Christ Jesus. Brethren, I count not myself yet to have apprehended: but one thing I do, forgetting the things which are behind, and stretching forward to the {454} things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded: and if in anything ye are otherwise minded, even this shall God reveal unto you: only, whereunto we have already attained, by that same rule let us walk. --_Philippians 3:7-16_. For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward. For the earnest expectation of the creation waiteth for the revealing of the sons of God. For the creation was subjected to vanity, not of its own will, but by reason of him who subjected it, in hope that the creation itself also shall be delivered from the bondage of corruption into the liberty of the glory of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only so, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body. For by hope were we saved: but hope that is seen is not hope: for who hopeth for that which he seeth? But if we hope for that which we see not, then do we with patience wait for it. --_Romans 8:18-25_. What then shall we say to these things? If God is for us, who is against us? He that spared not his own Son, but delivered him up for us all, how shall he not also with {455} him freely give us all things? Who shall lay anything to the charge of God's elect? It is God that justifieth; who is he that shall condemn? It is Christ Jesus that died, yea rather, that was raised from the dead, who is at the right hand of God, who also maketh intercession for us. Who shall separate us from the love of Christ? Shall tribulation, or anguish, or persecution, or famine, or nakedness, or peril, or sword? Even as it is written, "For thy sake we are killed all the day long; We were accounted as sheep for the slaughter." Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord. --_Romans 8:31-39_. {456} SELECTIONS FROM THE APOCALYPSE OF JOHN (This book is also called the Revelation.) The Revelation of Jesus Christ, which God gave him to shew unto his servants, even the things which must shortly come to pass: and he sent and signified it by his angel unto his servant John; who bare witness of the word of God, and of the testimony of Jesus Christ, even of all things that he saw. Blessed is he that readeth, and they that hear the words of the prophecy, and keep the things which are written therein: for the time is at hand. John to the seven churches which are in Asia: Grace to you and peace, from him which is and which was and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. Unto him that loveth us, and loosed us from our sins by his blood; and he made us to be a kingdom, to be priests unto his God and Father; to him be the glory and the dominion for ever and ever. Amen. Behold, he cometh with the clouds; and every eye shall see him, and they which pierced him; and all the tribes of the earth shall mourn over him. Even so, Amen. {457}{458} [Illustration] EPHESUS. VIEW OP THE RUINS OF THE AQUEDUCT. CASTLE IN THE BACKGROUND. From a photograph belonging to Miss Julia W. Snow and used by her kind permission. [End illustration] {459} "I am the Alpha and the Omega," saith the Lord God, "which is and which was and which is to come, the Almighty." I John, your brother and partaker with you in the tribulation and kingdom and patience which are in Jesus, was in the isle that is called Patmos, for the word of God and the testimony of Jesus. I was in the Spirit on the Lord's day, and I heard behind me a great voice, as of a trumpet saying, "What thou seest, write in a book, and send it to the seven churches; unto Ephesus, and unto Smyrna, and unto Pergamum, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea." And I turned to see the voice which spake with me. And having turned I saw seven golden candlesticks; and in the midst of the candlesticks one like unto a son of man, clothed with a garment down to the foot, and girt about at the breasts with a golden girdle. And his head and his hair were white as white wool, white as snow; and his eyes were as a flame of fire; and his feet like unto burnished brass, as if it had been refined in a furnace; and his voice as the voice of many waters. And he had in his right hand seven stars: and out of his mouth proceeded a sharp two-edged sword: and his countenance was as the sun shineth in his strength. And when I saw him, I fell at his feet as one dead. And he laid his right hand upon me, saying, "Fear not; I am the first and the last, and the Living one; and I was dead, and behold, I am alive for evermore, and I have the keys of death and of Hades. Write {460} therefore the things which thou sawest, and the things which are, and the things which shall come to pass hereafter; the mystery of the seven stars which thou sawest in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches. "To the angel of the church in Ephesus write; THE MESSAGE TO THE CHURCH IN EPHESUS "These things saith he that holdeth the seven stars in his right hand, he that walketh in the midst of the seven golden candlesticks: "I know thy works, and thy toil and patience, and that thou canst not bear evil men, and didst try them which call themselves apostles, and they are not, and didst find them false; and thou hast patience and didst bear for my name's sake, and hast not grown weary. But I have this against thee, that thou didst leave thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I come to thee, and will move thy candlestick out of its place, except thou repent. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give to eat of the tree of life, which is in the Paradise of God. "And to the angel of the church in Smyrna write; THE MESSAGE TO THE CHURCH IN SMYRNA "These things saith the first and the last, which was dead, and lived again: I know thy tribulation, and thy {461} poverty (but thou art rich), and the blasphemy of them which say they are Jews, and they are not, but are a synagogue of Satan. Fear not the things which thou art about to suffer: behold, the devil is about to cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days. Be thou faithful unto death, and I will give thee the crown of life. He that hath an ear, let him hear what the Spirit saith to the churches. He that overcometh shall not be hurt of the second death. "And to the angel of the church in Pergamum write; THE MESSAGE TO THE CHURCH IN PERGAMUM "These things saith he that hath the sharp two-edged sword: I know where thou dwellest, even where Satan's throne is: and thou holdest fast my name, and didst not deny my faith, even in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwelleth. But I have a few things against thee, because thou hast there some that hold the teaching of Balaam, who taught Balak to cast a stumblingblock before the children of Israel, to eat things sacrificed to idols. Repent therefore; or else I come to thee quickly, and I will make war against them with the sword of my mouth. He that hath an ear, let him hear what the Spirit saith to the churches. To him that overcometh, to him will I give of the hidden manna, and I will give him a white stone, and upon the stone a new name written, which no one knoweth but he that receiveth it. {462} "And to the angel of the church in Thyatira write; THE MESSAGE TO THE CHURCH IN THYATIRA "These things saith the Son of God, who hath his eyes like a flame of fire, and his feet are like unto burnished brass: I know thy works, and thy love and faith and ministry and patience, and that thy last works are more than the first. But I have this against thee, that thou sufferest the woman Jezebel, which calleth herself a prophetess; and she teacheth and seduceth my servants. "But to you I say, to the rest that are in Thyatira, as many as have not this teaching, which know not the deep things of Satan, as they say; I cast upon you none other burden. Howbeit that which ye have, hold fast till I come. And he that overcometh, and he that keepeth my works unto the end, to him will I give authority over the nations: and he shall rule them with a rod of iron, as the vessels of the potter are broken to shivers; as I also have received of my Father: and I will give him the morning star. He that hath an ear, let him hear what the Spirit saith to the churches. "And to the angel of the church in Sardis write; THE MESSAGE TO THE CHURCH IN SARDIS "These things saith he that hath the seven Spirits of God, and the seven stars: I know thy works, that thou hast a name that thou livest, and thou art dead. Be thou watchful, and stablish the things that remain, which were ready to die: for I have found no works of thine {463} fulfilled before my God. Remember therefore how thou hast received and didst hear; and keep it, and repent. If therefore thou shalt not watch, I will come as a thief, and thou shalt not know what hour I will come upon thee. But thou hast a few names in Sardis which did not defile their garments: and they shall walk with me in white; for they are worthy. He that overcometh shall thus be arrayed in white garments; and I will in no wise blot his name out of the book of life, and I will confess his name before my Father, and before his angels. He that hath an ear, let him hear what the Spirit saith to the churches. "And to the angel of the church in Philadelphia write; THE MESSAGE TO THE CHURCH IN PHILADELPHIA "These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and none shall shut, and that shutteth, and none openeth: I know thy works (behold, I have set before thee a door opened, which none can shut), that thou hast a little power, and didst keep my word, and didst not deny my name. Behold, I give of the synagogue of Satan, of them which say they are Jews, and they are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Because thou didst keep the word of my patience, I also will keep thee from the hour of trial, that hour which is to come upon the whole world, to try them that dwell upon the earth. I come quickly: hold fast that which thou hast, that no one take thy crown. He that overcometh, I will {464} make him a pillar in the temple of my God, and he shall go out thence no more: and I will write upon him the name of my God, and the name of the city of my God, the new Jerusalem, which cometh down out of heaven from my God, and mine own new name. He that hath an ear, let him hear what the Spirit saith to the churches. "And to the angel of the church in Laodicea write; THE MESSAGE TO THE CHURCH IN LAODICEA "These things saith the Amen, the faithful and true witness, the beginning of the creation of God: I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So because thou art lukewarm, and neither hot nor cold, I will spew thee out of my mouth. Because thou sayest, I am rich, and have gotten riches, and have need of nothing; and knowest not that thou art the wretched one and miserable and poor and blind and naked: I counsel thee to buy of me gold refined by fire, that thou mayest become rich; and white garments, that thou mayest clothe thyself, and that the shame of thy nakedness be not made manifest; and eye-salve to anoint thine eyes, that thou mayest see. As many as I love, I reprove and chasten: be zealous therefore, and repent. Behold, I stand at the door and knock: if any man hear my voice and open the door, I will come in to him, and will sup with him, and he with me. He that overcometh, I will give to him to sit down with me in my throne, as I also overcame, and sat down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith to the churches." {465}{466} [Illustration] EPHESUS. THE TRADITIONAL TOMB OF ST. LUKE. From a photograph belonging to Miss Julia W. Snow and used by her kind permission. [End illustration] {467} After these things I saw, and behold, a door opened in heaven, and the first voice which I heard, a voice as of a trumpet speaking with me, one saying, "Come up hither, and I will shew thee the things which must come to pass hereafter." Straightway I was in the Spirit: and behold, there was a throne set in heaven, and one sitting upon the throne; and he that sat was to look upon like a jasper stone and a sardius: and there was a rainbow round about the throne, like an emerald to look upon. And round about the throne were four and twenty thrones: and upon the thrones I saw four and twenty elders sitting, arrayed in white garments; and on their heads crowns of gold. And out of the throne proceed lightnings and voices and thunders. And there were seven lamps of fire burning before the throne, which are the seven Spirits of God; and before the throne, as it were a glassy sea like unto crystal; and in the midst of the throne, and round about the throne, four living creatures full of eyes before and behind. And the first creature was like a lion, and the second creature like a calf, and the third creature had a face as of a man, and the fourth creature was like a flying eagle. And the four living creatures, having each one of them six wings, are full of eyes round about and within: and they have no rest day and night, saying, "Holy, holy, holy, is the Lord God, the Almighty, which was and which is and which is to come." And when the living creatures shall give glory and {468} honour and thanks to him that sitteth on the throne, to him that liveth for ever and ever, the four and twenty elders shall fall down before him that sitteth on the throne, and shall worship him that liveth for ever and ever, and shall cast their crowns before the throne, saying, "Worthy art thou, our Lord and our God, to receive the glory and the honour and the power: for thou didst create all things, and because of thy will they were, and were created." And I saw in the right hand of him that sat on the throne a book written within and on the back, close sealed with seven seals. And I saw a strong angel proclaiming with a great voice, "Who is worthy to open the book, and to loose the seals thereof?" And no one in the heaven, or on the earth, or under the earth, was able to open the book, or to look thereon. And I wept much, because no one was found worthy to open the book, or to look thereon: and one of the elders saith unto me, "Weep not: behold, the Lion that is of the tribe of Judah, the Root of David, hath overcome, to open the book and the seven seals thereof." And I saw in the midst of the throne and of the four living creatures, and in the midst of the elders, a Lamb standing, as though it had been slain, having seven horns, and seven eyes, which are the seven Spirits of God, sent forth into all the earth. And he came, and he taketh it out of the right hand of him that sat on the throne. And when he had taken the book, the four living creatures and the four and twenty elders fell down {469} before the Lamb, having each one a harp, and golden bowls full of incense, which are the prayers of the saints. And they sing a new song, saying, "Worthy art thou to take the book, and to open the seals thereof: for thou wast slain, and didst purchase unto God with thy blood men of every tribe, and tongue, and people, and nation, and madest them to be unto our God a kingdom and priests; and they reign upon the earth." And I saw, and I heard a voice of many angels round about the throne and the living creatures and the elders; and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a great voice, "Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honour, and glory, and blessing." And every created thing which is in the heaven, and on the earth, and under the earth, and on the sea, and all things that are in them, heard I saying, "Unto him that sitteth on the throne, and unto the Lamb, be the blessing, and the honour, and the glory, and the dominion, for ever and ever." And the four living creatures said, "Amen." And the elders fell down and worshipped. And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, "Come." And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer. {470} And when he opened the second seal, I heard the second living creature saying, "Come." And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword. And when he opened the third seal, I heard the third living creature saying, "Come." And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand. And I heard as it were a voice in the midst of the four living creatures saying, "A measure of wheat for a penny, and three measures of barley for a penny; and the oil and the wine hurt thou not." And when he opened the fourth seal, I heard the voice of the fourth living creature saying, "Come." And I saw, and behold, a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth, to kill with sword, and with famine, and with death, and by the wild beasts of the earth. And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, "How long, O Master, the holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" {471}{472} [Illustration] SAINT JOHN THE EVANGELIST By Dolci [End illustration] {473} And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, which should be killed even as they were, should be fulfilled. And I saw when he opened the sixth seal, and there was a great earthquake; and the sun became black as sackcloth of hair, and the whole moon became as blood; and the stars of the heaven fell unto the earth, as a fig tree casteth her unripe figs, when she is shaken of a great wind. And the heaven was removed as a scroll when it is rolled up; and every mountain and island were moved out of their places. And the kings of the earth, and the princes, and the chief captains, and the rich, and the strong, and every bondman and freeman, hid themselves in the caves and in the rocks of the mountains; and they say to the mountains and to the rocks, "Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: for the great day of their wrath is come; and who is able to stand?" After this I saw four angels standing at the four corners of the earth, holding the four winds of the earth, that no wind should blow on the earth, or on the sea, or upon any tree. And I saw another angel ascend from the sun rising, having the seal of the living God: and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea, saying, "Hurt not the earth, neither the sea, nor the trees, till we shall have sealed the servants of our God on their foreheads." {474} And I heard the number of them which were sealed, a hundred and forty and four thousand, sealed out of every tribe of the children of Israel. After these things I saw, and behold, a great multitude, which no man could number, out of every nation, and of all tribes and peoples and tongues, standing before the throne and before the Lamb, arrayed in white robes, and palms in their hands; and they cry with a great voice, saying, "Salvation unto our God which sitteth on the throne, and unto the Lamb." And all the angels were standing round about the throne, and about the elders and the four living creatures; and they fell before the throne on their faces, and worshipped God, saying, "Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen." And one of the elders answered, saying unto me, "These which are arrayed in the white robes, who are they, and whence come they?" And I say unto him, "My lord, thou knowest." And he said to me, "These are they which come out of the great tribulation, and they washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God; and they serve him day and night in his temple: and he that sitteth on the throne shall spread his tabernacle over them. They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb which is in the midst of the throne shall be their {475} shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes." And I saw as it were a glassy sea mingled with fire; and them that come victorious from the beast, and from his image, and from the number of his name, standing by the glassy sea, having harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, "Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages. Who shall not fear, O Lord, and glorify thy name? for thou only art holy; for all the nations shall come and worship before thee; for thy righteous acts have been made manifest." And after these things I saw, and the temple of the tabernacle of the testimony in heaven was opened: and there came out from the temple the seven angels that had the seven plagues, arrayed with precious stone, pure and bright, and girt about their breasts with golden girdles. And one of the four living creatures gave unto the seven angels seven golden bowls full of the wrath of God, who liveth for ever and ever. And the temple was filled with smoke from the glory of God, and from his power; and none was able to enter into the temple, till the seven plagues of the seven angels should be finished. And I saw the heaven opened; and behold, a white horse, and he that sat thereon, called "Faithful and True"; and in righteousness he doth judge and make war. {476} And his eyes are a flame of fire, and upon his head are many diadems; and he hath a name written, which no one knoweth but he himself. And he is arrayed in a garment sprinkled with blood: and his name is called "The Word of God." And the armies which are in heaven followed him upon white horses, clothed in fine linen, white and pure. And out of his mouth proceedeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness of the wrath of Almighty God. And he hath on his garment and on his thigh a name written, King of Kings and Lord of Lords. VISIONS OF THE HEAVENLY CITY And I saw a new heaven and a new earth: for the first heaven and the first earth are passed away; and the sea is no more. And I saw the holy city, new Jerusalem, coming down out of heaven from God, made ready as a bride adorned for her husband. And I heard a great voice out of the throne saying, Behold, the tabernacle of God is with men, and he shall dwell with them, and they shall be his peoples, and God himself shall be with them, and be their God: and he shall wipe away every tear from their eyes; and death shall be no more; neither shall there be mourning, nor crying, nor pain, any more: the first things are passed away. And he carried me away in the Spirit to a mountain {477} great and high, and shewed me the holy city Jerusalem, coming down out of heaven from God, having the glory of God: her light was like unto a stone most precious, as it were a jasper stone, clear as crystal: having a wall great and high; having twelve gates, and at the gates twelve angels; and names written thereon, which are the names of the twelve tribes of the children of Israel: on the east were three gates; and on the north three gates; and on the south three gates; and on the west three gates. And the wall of the city had twelve foundations, and on them twelve names of the twelve apostles of the Lamb. And he that spake with me had for a measure a golden reed to measure the city, and the gates thereof, and the wall thereof. And the city lieth foursquare, and the length thereof is as great as the breadth: and he measured the city with the reed, twelve thousand furlongs: the length and the breadth and the height thereof are equal. And he measured the wall thereof, a hundred and forty and four cubits, according to the measure of a man, that is, of an angel. And the building of the wall thereof was jasper: and the city was pure gold, like unto pure glass. The foundations of the wall of the city were adorned with all manner of precious stones. The first foundation was jasper; the second, sapphire; the third chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst. And the twelve gates were twelve pearls; each one of the several gates was of one pearl: and the street of {478} the city was pure gold, as it were transparent glass. And I saw no temple therein: for the Lord God the Almighty, and the Lamb are the temple thereof. And the city hath no need of the sun, neither of the moon, to shine upon it: for the glory of God did lighten it, and the lamp thereof is the Lamb. And the nations shall walk amidst the light thereof: and the kings of the earth do bring their glory into it. And the gates thereof shall in no wise be shut by day (for there shall be no night there): and they shall bring the glory and the honour of the nations into it: and there shall in no wise enter into it anything unclean, or he that maketh an abomination and a lie: but only they which are written in the Lamb's book of life. And he shewed me a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb, in the midst of the street thereof. And on this side of the river and on that was the tree of life, bearing twelve manner of fruits, yielding its fruit every month: and the leaves of the tree were for the healing of the nations. And there shall be no curse any more: and the throne of God and of the Lamb shall be therein: and his servants shall do him service; and they shall see his face; and his name shall be on their foreheads. And there shall be night no more; and they need no light of lamp, neither light of sun; for the Lord God shall give them light: and they shall reign for ever and ever. --_Revelations 21:1-4, 10-27; 22:1-5_. {479} HYMNS OF THE AGES {480} Many of the great hymns are given elsewhere in the series. A few of the choicest of the centuries are given here. {481} NEARER, MY GOD, TO THEE Nearer, my God, to Thee, Nearer to Thee! E'en though it be a cross That raiseth me! Still all my song shall be, Nearer, my God, to Thee, Nearer to Thee! Though, like a wanderer, The sun gone down, Darkness be over me, My rest a stone, Yet in my dreams I'd be Nearer, my God, to Thee, Nearer to Thee! There let the way appear, Steps unto heaven; All that Thou sendest me, In mercy given; Angels to beckon me Nearer, my God, to Thee, Nearer to Thee! {482} Then, with my waking thoughts Bright with Thy praise, Out of my stony griefs Bethel I'll raise; So by my woes to be Nearer, my God, to Thee, Nearer to Thee! --_Sarah Flower Adams_. {483} JESUS, LOVER OF MY SOUL Jesus, lover of my soul, Let me to Thy bosom fly While the billows near me roll, While the tempest still is high! Hide me, O my Saviour! hide, Till the storm of life is past; Safe into the haven guide; Oh, receive my soul at last! Other refuge have I none; Hangs my helpless soul on Thee; Leave, ah! leave me not alone, Still support and comfort me. All my trust on Thee is stayed; All my help from Thee I bring; Cover my defenseless head With the shadow of Thy wing. Thou, O Christ! art all I want; More than all in Thee I find: Raise the fallen, cheer the faint, Heal the sick, and lead the blind. Just and holy is Thy name, I am all unrighteousness; Vile and full of sin I am, Thou art full of truth and grace. {484} Plenteous grace with Thee is found, Grace to pardon all my sin; Let the healing streams abound, Make and keep me pure within. Thou of life the fountain art, Freely let me take of Thee; Spring Thou up within my heart, Rise to all eternity. --_Charles Wesley_. {485} MY FAITH LOOKS UP TO THEE My faith looks up to Thee, Thou Lamb of Calvary, Saviour divine! Now hear me while I pray, Take all my guilt away, Oh, let me from this day Be wholly Thine! May Thy rich grace impart Strength to my fainting heart, My zeal inspire; As Thou hast died for me, Oh, may my love to Thee Pure, warm, and changeless be, A living fire! While life's dark maze I tread, And griefs around me spread, Be Thou my guide; Bid darkness turn to day, Wipe sorrow's tears away, Nor let me ever stray From Thee aside. {486} When ends life's transient dream, When death's cold, sullen stream Shall o'er me roll, Blest Saviour! then, in love, Fear and distrust remove; Oh, bear me safe above. A ransomed soul! --_Ray Palmer_ {487} FOLLOWING THE MASTER Art thou weary, art thou languid, Art thou sore distressed? "Come to Me," saith One, "and coming, Be at rest." Hath He marks to lead me to Him, If He be my Guide?-- "In His feet and hands are wound-prints, And His side." Is there diadem, as Monarch, That His brow adorns?-- "Yea, a crown, in very surety; But of thorns." If I find Him, if I follow, What His guerdon here?-- "Many a sorrow, many a labor, Many a tear." If I still hold closely to Him, What hath He at last?-- "Sorrow vanquished, labor ended, Jordan passed." {488} If I ask Him to receive me, Will He say me nay?-- "Not till earth, and not till heaven Pass away." Finding, following, keeping, struggling, Is He sure to bless?-- "Saints, apostles, prophets, martyrs, Answer, Yes." --_Translated by John Mason Neale from the Greek_. {489} ROCK OF AGES Rock of Ages, cleft for me, Let me hide myself in Thee; Let the water and the blood, From Thy riven side which flowed, Be of sin the double cure, Cleanse me from its guilt and power. Not the labors of my hands Can fulfill the law's demands; Could my zeal no respite know, Could my tears forever flow, All for sin could not atone; Thou must save, and Thou alone. Nothing in my hand I bring, Simply to Thy cross I cling; Naked, come to Thee for dress; Helpless, look to Thee for grace; Foul, I to the fountain fly; Wash me, Saviour, or I die. While I draw this fleeting breath, When my eyelids close in death, When I soar to worlds unknown, See Thee on Thy judgment throne, Rock of Ages, cleft for me, Let me hide myself in Thee. --_Augustus Montague Toplady_. {490} CROSSING THE BAR Sunset and evening star, And one clear call for me! And may there be no moaning of the bar, When I put out to sea, But such a tide as moving seems asleep, Too full for sound and foam, When that which drew from out the boundless deep Turns again home. Twilight and evening bell, And after that the dark! And may there be no sadness of farewell, When I embark; For tho' from out our bourne of Time and Place The flood may bear me far, I hope to see my Pilot face to face When I have crost the bar. --_Alfred, Lord Tennyson_. {491} LEAD, KINDLY LIGHT Lead, kindly Light! amid the encircling gloom, Lead Thou me on; The night is dark and I am far from home, Lead Thou me on; Keep Thou my feet; I do not ask to see The distant scene; one step enough for me. I was not ever thus, nor prayed that Thou Shouldst lead me on; I loved to choose and see my path; but now Lead Thou me on: I loved the garish day, and, spite of fears, Pride ruled my will. Remember not past years. So long Thy power has blessed me, sure it still Will lead me on O'er moor and fen, o'er crag and torrent, till The night is gone; And with the morn those angel faces smile Which I have loved long since, and lost awhile! --_John H. Newman_. {492} MY COUNTRY! 'T IS OF THEE My country! 't is of thee, Sweet land of liberty, Of thee I sing; Land where my fathers died! Land of the Pilgrims' pride! From every mountain side Let freedom ring! My native country, thee-- Land of the noble, free-- Thy name I love; I love thy rocks and rills, Thy woods and templed hills; My heart with rapture thrills Like that above. Let music swell the breeze, And ring from all the trees Sweet freedom's song: Let mortal tongues awake; Let all that breathe partake; Let rocks their silence break,-- The sound prolong. {493} Our fathers' God! to Thee, Author of liberty, To Thee we sing: Long may our land be bright With freedom's holy light; Protect us by Thy might, Great God, our King! --_Samuel F. Smith_. {494} FROM ALL THAT DWELL BELOW THE SKIES From all that dwell below the skies Let the Creator's praise arise; Let the Redeemer's name be sung Through every land, by every tongue. Eternal are Thy mercies, Lord; Eternal truth attends Thy word; Thy praise shall sound from shore to shore, Till suns shall rise and set no more. --_Isaac Watts_. {495} NOTES {496} {497} NOTES THE PSALMS. _Psalm 1_. Ruskin, in "Our Fathers Have Told Us," declares that among others Psalms 1, 8, 15, 19, 23, 24, well studied and believed, are sufficient for all personal guidance; that Psalm 72 contains many of the principles of just government; and that Psalm 104 anticipates the triumphs of natural sciences. Jerome, a great scholar in the early church, was drawn to study while still young. One of his favorite texts was from Psalm 1: "But his delight is in the law of the Lord; And in his law doth he meditate day and night." _Psalm 3_ was used as a prayer by the English when they learned that the great Spanish Armada had sailed against England in 1588. A still more romantic use was by the Huguenots of France, in whose armies it is said sentries were posted and relieved to the chant of Psalms, and Psalm 3 was used as the signal of danger. _Psalm 4_ was an evening prayer, in the early church as well as in the Jewish nation. Many have turned to it in the evening of life. Luther said that he wished to hear it sung in his last moments; and the martyr Ridley, who died in England for conscience's sake in 1555, spent the last night of his life in quiet sleep, having repeated the last verse of this Psalm. _Psalm 8_. Not only Protestants, but, at other times, Catholics suffered in England for conscience's sake. One of these, the Earl of Arundel, imprisoned in the tower of London, carved the words of Psalm 8, lines 11, 12, on the wall, where they still remain. This is one of the nature Psalms, and men who loved nature have often had it on their lips, as did frequently Palissy, the Huguenot inventor of porcelain ware. The guild of butchers in Mediaeval England took their motto from Psalm 8, lines 13-16. {498} _Psalm 16_. One of the last days of Henry Martyn's life was spent in "writing notes on Psalms 15 and 16." Hugh M'Kail, a young Scottish insurgent, repeated the first line of Psalm 16 on the evening before his execution. _Psalm 17_. The funeral text of John Howard, the great prison reformer, was taken from Psalm 17, lines 18, 19. _Psalm 19_. Another great nature Psalm. Joseph Addison (1672-1719) paraphrased it in the hymn-- "The spacious firmament on high." _Psalm 23_. No Psalm has been translated in verse so often. George Herbert, an English poet (1593-1632), is the author of one version-- "The God of love my Shepherd is." Joseph Addison, of another-- "The Lord my pasture shall prepare." _Psalm 25_. In the Indian Mutiny an English collector, Mr. Edwards, was for weeks among natives of doubtful loyalty, hidden with a few other English in a cowhouse, almost stifled with the heat. He derived, according to his letters, unspeakable comfort from the 25th Psalm, especially lines 28-34. _Psalm 27_. The motto of the University of Oxford, "Dominus illuminatio mea," is taken from the first two lines of Psalm 27. _Psalm 29_. Another nature Psalm. From lines 15 and 16 is taken the motto of George Herbert's "Sacred Poems." _Psalm 31_. Few Psalms have been more widely used in Christian history than this. The last work which Savonarola did was to write a commentary on it, which was left unfinished by his death. So highly did Luther consider this commentary that he had it published. The words, "Into thy hand I commend my spirit," were consecrated by the use of Christ on the cross, and have been the words with which many of his followers have met death. The list of those who thus used them begins with the first martyr Stephen, and includes kings, like Charlemagne and Charles V.; martyrs, like Huss, Bishop Ridley and Lady Jane Grey; reformers, like Luther, Melancthon, and {499} John Knox; poets, like Tasso and George Herbert; missionaries, like Henry Martyn. Mary Queen of Scots on the scaffold and Columbus in a wretched lodging at Valladolid, both passed out of life with these words on their lips. _Psalm 34_. Columba, the great missionary to North Britain in the sixth century, sat on the last day of his life transcribing the 34th Psalm. He had written lines 19 and 20 when he laid down his pen, saying, "Here I make an end"; and he never took up his pen more. _Psalm 37_. Livingstone says of lines 9 and 10 that they sustained him at every turn of his course in Africa, and even in England. _Psalm 42_. The hart was the symbol in the early church for those souls who thirsted for the love of God. Cardinal Manning, one of the ablest of Catholic statesmen of the last century, wrote, "'Why art thou cast down, O my soul,' always seemed a voice to me." Scott was true to the love of the Scottish people for the Psalms when he makes Jeanie Deans repeat the above words in an hour of peril during her journey to save her sister's life. _Psalm 45_. It is said that the coronation ceremonies of English monarchs are founded on this Psalm--the oil of gladness, the sword, the crown, the sceptre, the throne. _Psalm 46_. The best known paraphrase is Luther's vigorous version-- "A mighty fortress is our God." In times of discouragement he would often say to his friend Melancthon, "Come, let us sing the 46th Psalm." Cromwell also often turned to it, and his speech at the opening of his second Parliament was in part an exposition of this Psalm. At the beginning of the Indian Mutiny, on the Sunday after the troops of Havelock first learned of their danger, he chose, instead of the Psalm of the day, this Psalm for their encouragement. "On the foundation of sure confidence, gained from a reading of many Psalms, John Wesley built up, by means of his intense energy, his organizing genius, and his {500} administrative capacity, the mighty movement that still bears his name. It was with the words of the Psalms that he met the approach of death. Gathering his remaining strength into the cry, 'The best of all, God is with us,' he lay for some time exhausted. One of the bystanders wetted his parched lips. 'It will not do,' he said, 'we must take the consequence, never mind the poor carcase.' Pausing a little, he cried, 'Thy clouds drop fatness,' and soon after, 'The Lord of hosts is with us; The God of Jacob is our refuge.' Throughout the night he was heard attempting to repeat these beautiful words from Psalm 46. The next morning he was dead." _Psalm 51_ was the favorite prayer of Sir Thomas More, the English Catholic, who was as much a martyr for religion and liberty as ever any man of English blood. It was his last prayer, repeated kneeling on the scaffold where he was beheaded. Lady Jane Grey also repeated it on the scaffold, as soon after did her father, the Duke of Suffolk, who also suffered death for his Protestant faith. So did Egmont, executed in Brussels at the command of the infamous Duke of Alva. Carey, the first English missionary to India, desired the first four lines to be the text of his funeral sermon. Shakespeare uses lines 11 and 12 in the King's speech in Hamlet-- "Is there not rain enough in the sweet heavens To wash it white as snow?" Lines 19 and 20 were repeated by the great English teacher, Thomas Arnold, on his deathbed, while Teresa, the Spanish Catholic saint, died repeating lines 15 and 16. Lines 21 and 22 serve as the motto of Michael Angelo's picture of Savonarola. Few Psalms have been more on the lips of holy men of all ages than the 51st. _Psalm 68_ was the favorite Psalm of the Emperor Charlemagne. It was used by the friends of Savonarola at the crisis of his career. A Franciscan friar, whom he had angered by his preaching, challenged him, after the custom of the Middle Ages, to prove his preaching by the test of fire. One of his friends accepted the challenge for him, and on the appointed day headed a procession which marched through the streets of Florence, singing Psalm 68. The challenger did not appear; and the crowd, with the usual bad logic of crowds, {501} turned against Savonarola. Two days later he was thrown into prison, and torture and death ended the scene. This Psalm was the battle hymn of the Huguenots, in the form of a verse translation into French by Beza, a great scholar of the Reformation. Battle after battle was entered to the sound of this splendid song. At one battle, that of Courtras, a young courtier in the opposing army saw the Huguenots kneel as they sang. "See," he said, "the cowards are afraid. They are confessing." "When the Huguenots behave thus, they are ready to fight to the death," replied a veteran from the ranks. Cromwell opened his Parliament with a speech expounding this Psalm. Lines 1 and 2 were the text of the sermon at the service held by the Russians of Moscow in 1812 to give thanks for the retreat of the French from Moscow. Cromwell's "Ironsides" sang this Psalm at the decisive battle at Dunbar, when, the mists arising from the valley, they charged and broke the enemy's ranks. _Psalm 72_ was the favorite Psalm of Athanasius, the greatest figure at the Nicene Council in 325 A. D. "Against all assaults upon thy body," he says, "thine estate, thy soul, thy reputation, against all temptations, tribulations, plots and slanderous reports, say this Psalm." The familiar representation, in picture, song and story, of the three Wise Men from the East at the Cradle of Christ as three kings, is based on the kings mentioned in lines 18 and 19. _Psalm 77_. Bishop Hooper, a prisoner for conscience's sake in England in 1553, wrote to his wife to read Psalm 77, because of the great consolation which it contained for those who are in anguish of mind. Catholics as well as Protestants found comfort in it. _Psalm 80_ was the first of nine Psalms, translated by Milton into English verse in 1648. Lines 10 and 11 underlie Elizabeth Barrett Browning's "The Measure," stanza 2. _Psalm 84_. Lines 21 and 22 were the words that called Thomas Aquinas from his life in the world to a monastic career. They came to him as the voice of God. Paula, a holy woman of the early church, died with the words of this Psalm on her lips. Carlyle, in one of his writings, strikes a note of courage and demand for work, with the joyful confidence of the last two lines. {502} _Psalm 85_ Lines 15-17 are the keynote of Book III. of the Imitation of Christ. Langland's _Vision of Piers Ploughman_ is full of allusions to the Psalms, as when Righteousness kisses Peace (Psalm 85, line 21). _Psalm 86_. In "Rizpah," Tennyson has a beautiful use of lines 30 and 31. "And read me a Bible verse of the Lord's goodwill toward men-- 'Full of compassion and mercy, the Lord,' --let me hear it again; 'Full of compassion and mercy--long suffering.'" _Psalm 87_. The motto of the University of Durham in England is taken from line 1. Lines 2 and 3 are the motto of Augustine's great work, "The City of God." _Psalm 90_ was the favorite Psalm of the Emperor Charles V., of the Reformation period. It has had its place in the burial service of the Church of England since 1662. Newman's _Dream of Gerontius_ uses a part of this Psalm as a chant of the souls in purgatory. Its solemn strains have very often been used in the church to recall men to the thought of the permanence of God and the fleeting life of man. _Psalm 91_ is said to be the Psalm that was sung at the first attendance of Beza upon a Protestant service, and to have made a great impression upon him. In 1177, as a long and bitter conflict between the Emperor and the Pope ended in the triumphs of the latter, and Barbarossa bowed before the Pope Alexander, legend says that the Pope set his foot on the neck of the kneeling Emperor, repeating lines 27 and 28. _Psalm 93_. In the days of the Scottish Covenanters it was believed that Psalm 93 was heard sweetly chanted by spiritual visitants. In the belief of such visions the Covenanters became strong to suffer and endure. Quite another use of the Psalm was as a proof of the fixity of the earth, as against the Copernican theory that the earth, not the sun, moved. _Psalm 95_ was the battle cry of the Templars during the Crusades, sung as they marched to fight the Saracens. It was used in the more {503} peaceful campaign of missions. Schwartz, the greatest Danish missionary to India, inscribed lines 11 and 12 on the front of a church which he built in South India before the end of the eighteenth century. _Psalms 96, 103, 146, 147_, are recommended by William Law as setting forth wonderfully "the glory of God," so that they may always be profitably used for devotion. _Psalm 100_ gives the name to the familiar tune of "Old Hundred," which was the tune to which the Scottish version of Psalm 100 was sung. Edward Fitzgerald chose lines 2 and 3 to be put on his tomb. _Psalm 103_ was chanted by the Protestants of Scotland at the communion. It is one of the most beautiful of Psalms. _Psalm 104_ is one of the fine nature Psalms, the most elaborate of the group, which includes Psalms 8,19,29. It has had some curious uses, as when, in the Middle Ages, men opposed the theory of the motion of the sun with lines 11 and 12 and explained earthquakes from lines 57 and 58; when the tail of Leviathan is scorched by the sun, he seeks to seize it, and his movements shake the earth. But a great scientist, Humboldt, wrote, "The 104th Psalm may be said to present a picture of the entire cosmos . . . We are astonished to see, within the compass of a poem of such small dimension, the universe, the heavens and the earth, thus drawn with a few grand strokes." _Psalm 105_. Lines 1 and 2 of this Psalm are inscribed on the pulpit in which Baxter, the great Puritan divine, preached. "He was one of the greatest of preachers, patient alike under the lifelong pains of disease and thirty years of almost incessant persecution. He so transformed his parish of Kidderminster that on the Lord's day there was no disorder to be seen in the streets; but you might hear a hundred families singing psalms, and repeating sermons as you passed through them." _Psalm 107_. One of the earliest Scottish reformers, Wishart, was a preacher of remarkable power. At one time, hearing that {504} the plague had appeared in Dundee, he hastened there, and preached his first sermon in one of the gates of the city. Its text was from Psalm 107: "He sent his word, and healed them." Alexander Duff was the first Scotch missionary to India. On his way out, in 1830, the ship in which he sailed was wrecked at the Cape of Good Hope. The passengers and crew escaped to a small island, but all their possessions were lost. Duff's Bible and Book of Psalms were among the few things that drifted ashore; and, while passengers and crew kneeled on the sand, Duff read Psalm 107. It is said that the loss of all things except the Word of God made a profound impression on Duff, who was for many years a most devoted and valuable worker in India. _Psalm 114_ is used in Dante's Divine Comedy, where he gives a picture of a boat, on which are seen a hundred spirits, singing together Psalm 114. (_Purgatorio_, Canto II. 11 40ff.) Milton translated this Psalm into verse when a student at Cambridge, at the age of 15. _Psalm 116_. At the famous relief of Lucknow in the Indian Mutiny, a soldier known as "Quaker Wallace" went into the fight quoting the Scotch version of this Psalm. Lines 27 and 28 were chosen as one of the texts from which Bernard preached the Crusade. _Psalm 117_. The shortest Psalm. This is the Psalm which Cromwell sung on the battlefield after his victory at the battle of Worcester. _Psalm 118_. Luther said of it, "This is my Psalm, my chosen Psalm. I love them all; I love all Scripture; . . . But this Psalm is nearest my heart, and I have a familiar right to call it mine. It has saved me from many a passing danger, from which not emperor nor kings nor sages nor saints could have saved me. It is my friend; dearer to me than all the honors and power of the earth." Curiously enough, it was also the favorite Psalm of the emperor of the time, Charles V. This Psalm was sung by the soldiers of the Prince of Orange, King William, when he landed in England. It was sung as they stood upon the beach, and thus the landing was made a religious service. In the words of lines 45 and 46 Queen Elizabeth expressed her relief from the feeling of danger, at the news of the death of Queen {505} Mary, her bitter enemy. When Charlemagne entered Rome he was hailed by the people with lines 51 and 52. So all through Christian history the Psalm has lent itself to use as celebrating triumph and success. _Psalm 119_ is an alphabetic Psalm, in sections consisting of eight couplets, and each couplet of the same section beginning with the same letter. The sections follow in the order of the Hebrew alphabet. It is the most elaborate alphabetic Psalm, there being several others where each verse begins with a successive letter. It is also the longest Psalm in the book. Still another peculiarity is that every verse contains a reference to the law of God. It is a Psalm greatly loved by many people. William Wilberforce, the great opponent of slavery, said at one specially busy time that he found great comfort in repeating the 119th Psalm. Ruskin, who learned it in his boyhood, later writing of it, notes how the sense of delight in the law of God runs through it all. Henry Martyn committed it to memory. David Livingstone learned it in Sunday school at the age of nine. The names of those who have found delight in this Psalm would make a very long list and be representative of many different vocations. _Psalm 121_. This Psalm was read by David Livingstone with his family on the morning when he started for his first mission tour to Africa. A later missionary, James Harrington, on his journey into Africa, repeated this, which he called his "Traveling" Psalm, every morning. _Psalm 122_. James Hogg, the Scottish poet, is said to have learned this Psalm before he knew his letters. The Bible was his only book in boyhood. This Psalm was used in the Huguenot wars as the Huguenot's chant of victory after battle. _Psalm 126_. Robert Estienne, a French printer of the Reformation time, who was very influential in giving the Bible to the people, says that often in his controversies he found strength in this Psalm. _Psalm 130_. One of Luther's best known German hymns is founded on this Psalm-- "Aus tiefer Noth schrel Ich zu dir." {506} Beza died repeating lines 5 and 6, and it was one of the sustaining influences of Bunyan in his spiritual struggles with himself. _Psalm 136_. Milton's hymn, written when a student at Cambridge, at the age of 15, is founded on Psalm 136-- "Let us with a gladsome mind Praise the Lord for he is kind, For his mercies aye endure, Ever faithful, ever sure." _Psalm 144_ was used by Bernard as a text from which to preach a crusade to win Jerusalem from the Saracens. Lines 10 and 11 have been used, both in England and in France, as a motto on the face of sundials. "Man is like to vanity. His days are as a shadow that passeth away." _Psalm 145_ is the base of Gerhardt's hymn-- "I who so oft in deep distress." Milton has paraphrased it in _Paradise Lost_, Book XII, 11, 561-6, beginning-- "Henceforth I learn, that to obey is best." Augustine's _Confessions_ begins with lines 5 and 6 of Psalm 145. Carey, who was not only a great missionary, but a great linguist and a great botanist, prefixed Psalm 145, lines 19 and 20, to his edition of Roxburgh's _Flora Indica_. Lines 25 and 26 are inscribed in Greek over the portal of the Mohammedan mosque at Damascus; a relic of the time, thirteen hundred years ago, when it was a Christian church. William Law chose this Psalm for a morning hymn. _Psalm 147_. "Afflavit Deus," the motto on the coins struck in England to commemorate the victory over the Spanish Armada was taken from the lines: "He sendeth out his word and melteth them: He causeth his wind to blow, and the waters flow." {507} _Psalm 148_. St. Francis' famous Canticle of the Sun is founded on this Psalm. _Psalm 150_. This final Psalm was a sort of doxology, written to close the book of Psalms. It expresses what is the central thought of the book--praise to God. The Benedictine Monks in the Middle Ages were accustomed to sing this Psalm during the casting of their bells, while the metal was cooling. Two missionaries to the Slavs in Eastern Europe wished to construct an alphabet and translate the Bible into the Slavic language. It was referred to Pope John in 879 A.D. He sanctioned it on the basis of the last two lines of the Psalms. The alphabet was made, and is the basis of that used by the Russian, Bulgarian, Roumanian and other Slavonic languages to this day; while the translation is the basis of that used by the Russian church. {508} {509} GENERAL INDEX The letter "f" annexed to page number signifies and _following page_: "ff," and _following pages_. Aaron, II.146ff Abanah, III.144, 493 Abed-nego, III.184f, 190ff Abel, III.22f Abel-beth-maacah, III.408 Abel-main, III.253 Abel-meholah, III.124 Abigail, I.418ff Abihail, III.64 Abijah, daughter of Zechariah, III.299 Abijah, king of Judah, III.242ff Abijah, son of Jeroboam, III.362ff Abijah, son of Samuel, II.350 Abimelech, II.39f Abimelech, son of Gideon, II.332ff Abinadab, II.385, 389 Abinoam, III.52, 54 Abishai, II.407, 443 Abner, II.393, 402, 407 Abraham, story of, I.211ff; II.21-49 -- sends for a wife for Isaac, I.211; II.49f -- at Haran, II.21 -- the migration, II.21f -- and Lot, II.21, 22f -- and Sarai, II.21 -- at Shechem, II.22 -- the capture of Lot and rescue by, II.25ff -- God's covenant with, II.27f -- receives a new name, II.28f -- birth of Isaac, II.36 -- the testing of, II.41ff -- death of Sarah, his wife, II.45f -- death of, II.59 Absalom, I.167ff; II.443ff Achaia, IV.411, 418 Achan, II.294, 296f Achor, valley of, II.297 Acts, IV.482 Adam, III.19ff, 22 -- and Eve, story of, 19ff Adida, III.464 Adoniram, II.458 Adoni-zedek, II.305 Adora, III.467 Adoram, III.239 Adramyttium, IV.469 Adriatic Sea, IV.466, 473 Adullam, cave of, II.437f Aegean Sea, IV.496 Aenon, IV.149 Agabus, IV.430 Agag, II.370, 375 Agrippa, IV.455ff, 497 Ahab, III.111, 113, 116ff, 123, 127ff, 157, 377ff, 395ff Ahasuerus, king of Persia, III.60ff, 487 Ahaz, III.292, 293ff; V.266 Ahaziah, king of Israel, III.265, 382ff Ahaziah, king of Judah, III.159ff, 269ff, 272, 396 Ahijah, father of Baasha, III.130, 367 Ahijah, the prophet, III.362ff, 368 Ahimaaz, II.447f Ai, attack upon, II.294ff, 487 Aijalon, III.295 Alcimus, III.448 Alexander, IV.421 Alexander the Great, III.418f, 452 Alexandria, IV.469 Almug, II.482, 498 Alphabet, a Bible, I.25 Amalek, II.197ff, 315, 370ff Amalekites, II.324, 370f, 425f Amariah, the chief priest, III.257 Amasa, III.294 Amaziah, king of Judah, III.281ff, 401 Amaziah, priest of Bethel, V.355f Amittai, III.165 Ammon, II.254,315; III.84, 258f, 292 Ammonites, III.219 {510} Amon, king of Judah, III.319, 322 Amon, governor of the city, III.380 Amorites, II.254, 295, 301, 306, 319 Amos, prophecies of, V.354ff Amoz, III.313 Amphipolis, IV.403 Anak, children of, II.243f Ananias, the high priest, IV.448 Ananias and Sapphira, IV.335f Ananias of Damascus, IV.371f Ancient Mariner, I.299 Andrew, IV.74f, 94ff, 125, 147, 243 Angel of the Lord, II.319ff, 494 Animals, Bible sayings about, I.303f Annas, IV.268, 332, 492 Antioch, III.437,452; IV.375f, 391, 412 Antioch of Pisidia, IV.380, 387 Antiochus IV, III.418ff, 460 Antiochus V, III.468, 476 Antipatris, IV.447 Aphek, III.162 Apocalypse, V.456ff Apocrypha, III.80, 320, 329, 418, 489 Apollonia, IV.403 Apollonius, III.431, 452ff Apollos, IV.418 Aquila, IV,408ff Arabah, sea of, III.401 Arabia, V.350 Arabians, III.256, 267 Araunah, the Jebusite, II.441f, 461 Arbela, III.448 Archelaus, IV.46 Areopagus, IV.407 Argob, III.407 Arieh, III.407 Arioch, III.186ff Aristarchus, IV.421,469 Ark, building of, III.24f Ark of bulrushes, Moses in, II.138 Ark of covenant, II.285ff, 288f, 455 Armor, II.497 Arphaxad, III.80 Artaxerxes, the king, III.214, 222, 494 Arvad, V.349 Arza, III.370 Asa, III.247ff, 367; V.321 Asaph, the seer, III.302 Ascension of Jesus, IV.310f Asenath, II.107f Ashdod, III.288; V.359 Ashdodites, III.219 Asherah, II.494; III.119, 250, 399, 490 Asherim, III.247, 279, 307,364, 495 Asheroth, III.257, 317, 495 Ashkelon, III.174, 496 Ashpenaz, III.183 Ass, Baalam and the, II.259ff Asshur, III.81, 84f, 103; V.350 Assos, IV.425 Assyria, III.293, 495; V.273,364ff Assyrians, III.84, 90, 92, 404, 408 Atad, II.131 Athaliah, III.255, 266, 269, 271ff, 278 Athenobius, III.476 Athens, IV.404 Attalia, IV.387 Augustus, Roman emperor, IV.37 Autumn, I.55 Azaliah, III.324 Azariah, priest of the house of Zadok, III.311 Azariah, priest in the reign of Uzziah, III.291 Azariah, son of Hoshaiah, V.325 Azariah, son of Johanan, III.294 Azariah, son of Oded, III.248 Azariah (Abed-nego), III.184f,427 Azotus, III.450, 455f, 480, 496 Azrikan, III.294 Azubah, III.265 Baal, II.323, 494; III.276, 293, 326, 382, 387, 397f, 490; V.304 -- prophets of, III.111, 116ff Baalim, V.365 Baalis, V.319 Baal-zebub, god of Ekron, III.382ff Baasha, III.130, 158, 247, 250f, 368f, 373; V.321 Babel, tower of, III.32 Baby hid in a basket, I.117 Babylon, III.63, 186ff, 210, 319 Bacchides, III.448ff Balaam, II.255ff {511} Balak, son of Zippor, II.255ff Band of Mercy, I.292 Baptism of Jesus, IV.65ff Barabbas, IV.276 Barak, III.51ff Bar-Jesus, IV.379 Barnabas, IV.375f, 384f, 395ff Bartholomew, IV.95 Bartimaeus, the blind, IV.221 Baruch, V.305ff, 326, 331 Bascama, III.467 Bashan, II.255; V.349, 359, 386 Basket, baby hid in, I.117 Battle with the Five Kings, II.305ff Bear, V.191 Beating out wheat in the wine press, II.493 Beatitudes, I.130; IV.105f Bectileth, III.81 Bedtime Stories, I.245-304 Beelzebub, IV.l71 Beer-sheba, II.40, 42, 123, 456, 488; III.123, 257, 305, 326 Belshazzar, III.201ff, 211 Belteshazzar, III.184, 188, 197f Ben-hadad, king of Syria, III.111, 152, 250f, 399, 400 Ben-hail, III.256 Benjamin, I.185; II.91, 111, 114 Beracah, III.262 Berea, III.449 Berechiah, III.294 Bernice, IV.455ff Beroea, IV.403f Bethany, I.218; IV.215, 229, 233, 237, 313 Beth-aven, II.361, 367 Beth-dagon, III.456 Bethel, II.22, 67f, 87f, 298f, 349, 487; III.52, 130, 246, 326f, 354, 495; V.355, 360f Bethesda, pool of, IV.167,489 Beth-horon, II.306; III.285, 431f, 444, 496 Bethlehem, I.139, 151, 163, 229, 245; II.382, 400, 402, 438; III.35; IV.37f, 41, 45 Bethlehem-judah, III.35 Beth-peor, II.273f Bethphage, IV.233 Bethsaida, IV.77 Beth-shan, II.381; III.460 Beth-shemesh, III.286, 295 Bethsura, III.437, 439, 459, 475, 496 Bethuel, II.50ff Bethulia, III.80ff, 489 Bethzacharias, III.439f Betrayal of Jesus, IV.267 Bible Primer, I.25 Bidkar, III.160 Bigthan, III.64, 70 Bildad, the Shuhite, V.184, 189, 196, 199, 204; 207, 213, 232 Bilhah, II.91 Birth of Ishmael, II.28 Birthright, II.60ff, 491 Bithynia, IV.395 Boaz, II.462; III.35ff Boy who came when he was called, I.132 Boy who was raised from the dead, I.193 Brave Women, Tales of, III.33ff Brazen serpent, II.250f; III.299 Brothers of the air and fields, I.292ff Browning, I.151 Burning bush, II.142 Caesar, IV.455, 462 Caesarea, IV.430, 447,452, 455 Caesarea Philippi, IV.178, 489 Caiaphas, IV.269, 332, 492 Cain, III.22f Caleb, II.244, 247, 418; III.427 Calf, golden, II.204ff Cana of Galilee, IV.78,92 Canaan, land of, II.25, 243, 277, 487 Candace, queen, IV.345,348 Canneh, V.350 Capernaum, IV.92, 121, 125ff Caravan, II.492 Carmel, III.111, 119, 122, 141, 490; V.386 Carmel in Judah, II.418f Cenchreae, IV.412 Cendebaeus, III.479f Cephas, IV.77 Chaldeans, III.183ff, 351, 494; V.309ff, 322, 331f Cherith, brook, III.111, 114, 490 {512} Cherubim, III.21 Children in the lands of the Bible, I.217 Chilion, III.35f Chilmad, V.350 Chios, IV.425 Christians, first called so at Antioch, IV.375 Christmas, story of the first, I.245 Cilicia, II1.81; IV.390, 395 Clauda, IV.470 Claudius, IV.408 Cleopas, IV.301 Cnidus, IV.469 Coelesyria, III.452 Coleridge, I.299 Colossians, epistle to, V.452f Commandments, the ten, II.202f - the greatest, IV.240f Coniah, son of Jehoiakim, V.309 Corinth, IV.408, 418 Corinthians, first epistle to, V.425, 438, 440, 443, 448, 449ff -- second epistle to, V.451f Cornelius, IV.353ff Cos, IV.429 Council at Jerusalem, IV.388ff Covenant, making of, II.27 Cowper, I.296f Creation, story of the, III.15ff Crete, III.452; IV.462, 470, 498 Crispus, IV.411 Crucifixion of Jesus, IV.281ff, 493 Cubit, II.499 Cushite, II.447ff Cydnus, river, IV.367 Cyprus, IV.379, 395, 429f, 495 Cyrus, the Persian, III.209 Dagon, III.181, 494 Dalmanutha, IV.176 Damaris, IV.408 Damascus, II.26, 488; III.l11, 124, 144, 250, 293, 295; IV.371f; V.350 Dan, place, II.26, 488; III.253, 305, 495 Dan, tribe of, III.172 Daniel, III.427 Daniel, story of: -- early life, III.183f -- interprets king's dreams, III.185ff, 196ff Daniel and his three friends in the fiery furnace, II1.190ff -- reads the handwriting on the wall, III.20lff -- in lions' den, III.206ff Darius, the Mede, III.206ff, 419 David, I.225, 229; III.48, 427 David, city of, III.421 David, story of: -- secretly anointed by Samuel, II.382ff -- and Goliath, II.386ff -- and Jonathan, II.399ff -- an outlaw, II.406ff -- pursued by Saul, II.411ff -- adventure in the wilderness, II.417ff -- becomes king, II.424ff -- rebuked by Nathan, II.430ff -- and his three brave soldiers, II.438 -- buys threshing floor, II.438ff -- and his son Absalom, II.443ff -- death of, II.451 David, stories of: -- the shepherd boy who killed a giant, I.139ff -- and King Saul, I.151 -- an outlaw, I.155 -- and Jonathan, I.156 -- and his three brave soldiers, I.163ff -- and his son Absalom, I.167 Dead Sea, I.226 Death of firstborn in Egypt, II.177f Deborah, II.87 Deborah and Jael, II1.51ff Decapolis, IV.140, 487 Dedan, V.349f Dedication, feast of, IV.197ff Delaiah, III.226; V.308 Delilah, III.176ff Demetrius, king, II1.448, 452, 468f Demetrius, silversmith, IV.418f Derbe, IV.386, 395 Destruction of the cities of the plain, II.32 Diana, IV.418ff Dionysius, IV.408 Disciples, choosing of, IV.94f -- first, IV.74f -- list of, IV.96f {513} Disobedience and consequences, story of, III.19ff Divining cups, II.117ff, 492 Dok, III.481 Dor, III.476 Dorcas, IV.350 Dotaea, III.82 Dothan, II.95, 492; III.151 Dove and the olive leaf, III.29ff Drusilla, IV.452 Dura, III.190 Easter day, the story of the first, I.265ff Eating with blood, II.368, 497 Ebed-melech, Ethiopian, V.312, 317 Eben-ezer, II.349 Ecclesiastes, selections from, V.241-246 Eden, II.19ff; V.350 Edom, II.249, 482; III.255, 265, 267; V.370f Eglon, II.307, 315f, 493 Egypt, II.96ff, 492; IV.45f; V.303, 322ff, 349, 359, 364ff Ehud, II.315ff Ekron, III.382, 456 Elah, king, III.370 Elah, vale of, II.389 Elasa, III.449 Elath, II.482; III.287 Eleazer, son of Aaron, II.250 Eleazer, who was called Avaran, III.423 Elephants, fighting, III.439ff Eli, I.132ff; II.338ff Eliab, II.389f Eliakim, III.332, V.271ff Eliezer, II.27, 49f Elihu, V.213ff Elijah, III.1ll, 382ff, 396ff, 427; IV.180 Elijah, stories of: -- lodges with the widow at Zarephath, III.114 -- restores the widow's son to life, I.193ff; III.115 -- and the prophets of Baal, III.ll9ff -- flees from Jezebel, III.123ff -- rebukes king and queen for evil deed, III.127ff -- translated in chariot of fire, III.130ff Elim, II.191 Elimelech, III.35f Eliphaz, the Temanite, V.184f, 195f, 204f, 213, 232 Elisha, III.111, 124f, 388f Elisha, stories of: -- takes up work of Elijah, III.130ff -- heals the waters, III.137 -- helps a poor woman to pay a debt, III.137f -- restores Shunammite's son, III.138ff -- heals Naaman, the Syrian, I.206ff; III.143ff -- returns good for evil, III.148f -- at siege of Samaria, III.152ff -- anoints Jehu as king, III.157ff -- death of, III.162 Elishama, the scribe, V.307 Elkanah, III.294 Elnathan, V.308 Elymas, the sorcerer, IV.379 Embalming, II.493 Emmaus, III.432f; IV.301, 305, 493 En-dor, witch of, II.376ff En-gedi, wilderness of, II.413 Ephesians, epistle to, V.419ff, 443, 447f Ephesus, IV.412, 418ff, 425f Ephesus, church in, message to, V.460 Ephraim, II.444; III.302; V.369ff -- hill country of, II.316, 493; III.52, 148, 245, 249, 257 Ephrath, II.88 Ephrathah, III.47 Ephron, II.45f; III.246 Epistles of Paul, introduction, V.413ff Erastus, IV.418 Esarhaddon, V.276 Esau, II.60ff, 76ff, V.370f Esdraelon, III.82 Eshcol, II.243 Esther, story of, III.60ff Etam, rock of, III.175 Etham, II.179 Ethiopia, III.60, 74 Ethiopians, III.247ff, 267 Euphrates, II.28, 455f, 488; III.328, 330 Eupolemus, son of John, III.447 {514} Euraquilo, IV.470 Eutychus, IV.425 Eve, III.19ff, 22 Evil-Merodach, III.346 Ezekiel, prophecies of, V.344ff Ezion-geber, II.482, 498; III.265 Ezra, the scribe, III.227ff Fair Havens, IV.462, 469 Familiar spirit, II.376ff, 497 Father, God is our, I.105 Father, talking with our, I.101 Felix, IV.445, 447ff, 497 Festus, IV.452f, 455ff, 497 Fight of the Five Kings against the Four, II.25 Fish, IV.487 Flood, story of the, III.24ff Forgiveness, stories of divine, IV.202ff Four thousand, feeding of the, IV.175f Gad, II.441f Gaius, IV.421 Galatia, IV.395, 418, 495 Galatians, epistle to, V.422f, 439 Galeed, II.75, 492 Galilee, III.408, 459, 460; IV.17f, 37, 46, 66, 78, 82, 190, 310 -- sea of, I.94; IV.94, 307 Gallio, IV.411 Gamaliel, IV.437 Gashmu, III.226 Gath, II.386, 497; III.288 Gauls, III.445 Gaza (or Gazara), II.456; III.176, 181, 471f, 475f, 481f Geba, II.360, 365; III.82, 253, 489 Gedaliah, V.318ff Gederoth, III.295 Gehazi, III.111, 138ff Gemariah, V.308 Gennesaret, water of, III.459 Gentiles, III.419f, 431, 438, 464 Gerar, III.248 Gerasenes, country of, IV.136 Gershom, II.142 Geruth Chimham, V.322 Geshem, III.218, 225 Gethsemane, I.258; IV.264 Gibbethon, III.367, 373 Gibeah, II.359, 362, 375, 406, 412; III.242 Gibeon, II.300, 305, 452; V.321f Gideon, II.319ff Gihon, III.319 Gilboa, II.376, 425 -- battle of, II.380f Glead, III.408 -- land of, II.71, 272; III.467 Gilgal, II.305f, 349, 361, 375; III.130, 448, 490; V.360 Gimzo, III.295 God is our Father, I.105 God sees me, I.81 God, what he gives, I.85 God, what he wants me to do, I.82 God's promises, II.27 Golden calf, II.204ff Golden rule, IV.115 Golgotha, IV.281 Goliath, I.143ff, 151; II.386ff Gomorrah, the fate of Sodom and, II.32ff Gorgias, III.433 Goshen, land of, II.123ff, 158, 493 Gourd, Jonah and the, III.l71 Growing grain, story of the, IV.134 Gur-baal, III.288 Habakkuk, prophecies of, V.392ff Hachilah, II.406, 412 Hadassah, III.63 Hagar, II.28, 36ff Haggai, prophecies of, V.398ff Ham, III.24, 26 Haman, III.65ff Hamath, III.401 Hanani, the seer, III.253, 256 Hananiah, III.184f, 288, 427 Handwriting on the wall, III.201ff Hannah, mother of Samuel, I.132 Haran, II.21, 68, 487; V.350 Harod, II.325 Hathach, III.67f Hazael, III.124, 127, 159, 269, 398, 399f Hazor, III.51, 408, 459 Heaven, the Kingdom of, I.201 Heber, the Kenite, III.51ff {515} Hebrews, epistle to, V.439 Hebron, II, 25, 45f, 92, 243, 429f, 488, 493; III.176 Hegai, III.63f Herod, IV.275f, 485f Herod Antipas, IV.150 Herod the Great, IV.41f, 45f Herodias, IV.150f -- daughter of, IV.154 Heshbon, II.254f Heth, II.45, 491 Hezekiah, III.299ff; V.268rf Hilkiah, the high priest, III.323ff Hinnom, III.293, 317, 327 Hiram, I.173; II.457ff,482f Hittites, II.45, 430 Hobah, II.26, 488 Holofernes, III.80ff, 92ff, 489 Hophni, II.345f Hor, mount, II.250 Horeb, II.470; III.111, 123 Hosea, prophecies of, V.363ff Hoshea, son of Elah, III.408, 411ff Houses in the lands of the Bible, I.214 Huldah, prophetess, III.325 Hur, II.197 Iconium, IV.385, 387, 395 Idumaea, III.437, 439 Ijon, III.253, 408 Immortality, Paul on, V.449 India, III.60, 74 Isaac, III.88 Isaac, story of: -- birth of, II.36 -- attempted sacrifice by Abraham, II.4lf -- and Rebekah, II.49ff Isaiah, the prophet, III.313; IV.65,481 -- call of, V.264ff -- prophecies of, V.266ff Ishmael, birth of, II.28, 36ff Ishmael, son of Nethaniah, V.319ff Ishmaelites, II.95f Israel, Jacob's name changed to, II.80 Israel, kingdom of, III.353ff Issachar, III.57 Ittai, the Gittite, II.443f Jabbok, II.80, 492 Jabesh, II.381, 494 Jabesh-gilead, II.359f, 381, 429 Jabin, king of Canaanites, III. 51ff Jabneh, III.288 Jachin, II.462 Jacob, III.88; V.370f Jacob, story of: -- and Esau, II.60ff -- goes from home, II.67ff -- and Rachel, II.69ff -- sets out for his native land, II.7Iff -- wrestles with angel, II.76ff -- reconciled with Esau, II.83ff -- erects an altar at Bethel, II.87ff -- sends his sons to Egypt to buy corn, II.111ff -- in Egypt, I.190; II.123ff -- death and burial, I.190; II.129f Jacob and Joseph, I.177ff Jacob's well, Jesus at, IV.82ff Jael, III.51 ff Jahaziel, III.261 Jairus, I.110; IV.141 James, epistle of, V.426ff James, son of Alphaeus, IV.95ff James, son of Zebedee, IV.94ff, 125, 141, 185, 264, 307, 330ff, 359 Jamnia, III.455, 479 Janoah, III.408 Japheth, III.24, 26 Jarmuth, II.307, 493 Jason, III.447; IV.403 Javan, V.349f Jechiliah, III.287 Jeconiah, king of Judah, III.63 Jehiel, III.266 Jehizkiah, III.294 Jehoaddan, III.281 Jehoahaz, king of Israel, III.285, 399 Jehoahaz, king of Judah, III.332 Jehoiachin, king of Judah, III.346f Jehoiada, III.271ff, 277ff Jehoiakim, king of Judah, III.183, 332, 335ff, 348; V.305, 309 Jehonadab, III.397 Jehoram, king of Judah, III.255, 266ff Jehoshaphat, III.158, 255ff, 266, 377ff, 388 {516} Jehosheba, III.27lf Jehovah-jireh, II.42 Jehozabad, III.280 Jehu, III.111, 124f, 157ff, 256, 270, 285, 395ff Jehu, the prophet, III.368f, 370 Jehudi, V.306f Jeiel, the scribe, III.288 Jemimah, V.232 Jeremiah, III.329f, 335ff; IV.45 Jeremiah, call of, V.298ff -- imprisonment, V.309ff -- prophecies of, V.30lff Jericho, II.287ff, 300, 305, 315; III.133, 134; IV.88, 221 Jeroboam, king, III.130, 153, 237ff, 242ff, 327, 353ff, 368, 374, 413; V.355 Jeroboam II, king, III.401 Jerubbaal, II.324f, 332 Jerusalem, I.218, 251; II.455, 461, 470, 478, 483, 493; III.161, 183, 201, 212, 217f, 231, 237, 240, 249, 257, 262f, 269f, 277, 281, 286f, 311, 33lf, 348ff, 418ff, 443, 449,459, 463, 472, 481; IV.17, 20, 41, 49, 65, 70, 79, 88, 179, 190, 233f, 310, 326, 344, 388; V.344 Jerusalem, New, I.223 Jerushah, daughter of Zadok, III.292 Jeshanah, III.246 Jesse, II.385, 389; III.48 Jesus and his friends, I.86 -- had no home, I.89 -- the people loved, I.93 -- boyhood of, I.97 -- and sick people, I.98 -- what he said about birds and flowers, I.106 -- what he said about trees, I.109 -- and the little girl, I.110 -- some things which he taught, I.130 -- boyhood of, I.217 -- infancy, I.245ff -- triumphant entry into Jerusalem, I.25lff -- how he gave his life for the world, I.257 -- crucifixion of, I.258 -- resurrection of, I.266ff Jesus, life of the Lord: -- nativity, IV.37f Jesus, wise man's visit, IV.41f -- in Egypt, IV.45f -- boyhood of, IV.49ff -- baptism of, IV.65ff -- temptation of, IV.70f -- first disciples of, IV.74f -- first miracle of, IV.78 -- at the passover, IV.79ff -- at Jacob's well, IV.82ff -- choosing of twelve disciples, IV.94f -- sermon on the mount, IV.105ff -- heals Roman captain's servant, IV.12lf -- at Capernaum, IV.125ff -- raises widow's son from the dead, IV.130 -- stills the storm, IV.136ff -- Jairus' daughter brought to life, IV.14lff -- feeding of the multitude, IV.144ff -- John the Baptist and, IV, 149ff -- Sunday controversy, IV.167ff -- woman anoints his feet, IV.169f -- traveled in the north, IV,172ff -- feeds the four thousand, IV.175f -- transfiguration, IV.180 -- and little children, IV.188f -- teaches truth and freedom, IV.190ff -- feast of dedication, IV.197ff -- and the rich young man, IV.21lf -- raises Lazarus from the dead, IV.215ff -- Zacchaeus the publican, IV.22lf -- Bethany, supper at, IV.229f -- Jerusalem, triumphant entry into, IV.233f -- drives the money changers from the temple, IV.237 -- the last supper, IV.248ff -- Gethsemane, agony in, IV.264 -- the betrayal, IV.267 -- trial before Annas, IV.268 -- before Caiaphas, IV, 269f -- before Jewish court, IV.270f -- before Pilate, IV.272f -- before Herod, IV.275f -- Pilate and, IV.276ff -- the crucifixion of, IV.28lff -- burial of, IV.286f -- resurrection of, IV.297f - on the way to Emmaus, IV.30lf {517} Jesus, ascension of, IV.310f Jethro, II.142 Jezaniah, son of Hoshaiah, V.322 Jezebel, III.111, 113, 119, 123ff, 128ff, l58, 161f, 373 Jezreel, II.324, 494; III.122, 127, 158f, 396, 490 Joah, V.271ff Joakim, III.104 Joash, king of Israel, III.162, 281, 285, 400 Joash, king of Judah, III.271, 277ff, 380 Joash, the Abiezrite, II.320, 329, 331 Job, selections from, V.177-232 Joel, II.350 Joel, prophecies of, V.374ff Johanan, son of Kareah, V.319ff John, the Baptist, IV.65ff, 74, 149ff, 485 John, the disciple, IV.74f, 95ff, 123, 141, 185, 259, 264 -- epistles of, V.435ff John, son of Simon, III.472, 480 John Gaddis, III.422f Jonah, story of, III.165ff, 401 Jonathan, II.360, 362f, 380, 393, 399ff, 412, 426 Jonathan, Apphus, III.423, 450ff Jonathan, son of Absalom, III.464ff Jonathan, son of Kareah, V.319 Jonathan and David, I.156ff; II.393f, 399ff Joppa, III.165, 455, 464, 475ff; IV.350, 353 Joram, king of Israel, III.111, 157f, 387ff Jordan, I.224f; II.285ff, III.133 , 134, 144, 154, 452; IV.66 -- plain of, II.22, 466, 487 Joseph, III.427 Joseph, story of: -- favorite of his father, I.177; II.91 -- dreams of supremacy in family; is hated by brethren and sold into slavery, I.181; II.95f -- in Egypt, II.96f -- interprets dreams of Pharaoh's officers, II.99ff -- interprets the dream of Pharaoh, I.18If; II.104ff -- made prime minister, I.185; II.107 -- and his brethren, I.185; II.ll1ff -- death and burial, II.132 Joseph, father of Jesus, I.217; IV.37f, 45f, 50 Joseph of Arimathaea, IV.286 Josephus, III.234 Joshua, II.208, 247, 268; III.231, 427 Joshua, story of: -- spies are sent to Jericho, II.277ff -- crosses the Jordan, II.285ff -- capture of Jericho, II.287ff -- attack upon Ai, II.294ff -- submission of Gibeon, II.300ff -- battle with the five kings, II.305ff -- last addresses, II.308ff -- death, II.312 Joshua, high priest, V.398f Josiah, king of Judah, III.322, 323ff Jotham, II.333; III.292 Judah, II.115; III.237ff, 421f; V.350 Judas, called Barsabbas, IV.390 Judas, son of Simon, III.480 Judas Isacariot, IV.95ff, 229, 248ff, 267 Judas Maccabaeus, III.423, 427, 428ff Judges, the, II.315-337 Judith, story of, III.80ff Julius, IV.469 Juniper tree, Elijah and, III.123 Jupiter, IV.386 Kadesh, II.248f Kedar, V.350 Kedesh, III.52, 408, 459 Kedesh-naphtali, III.52 Kenites, III.52 Keren-happuch, V.232 Keziah, V.232 Kidron, brook, III.250, 300, 306, 326f -- city, III.479, 480 "King of the Jews," IV.276f, 282 Kingdom of God, IV.23, 79f, 134, 489 Kingdom of the North, III.353ff Kingdom of the South, III.237ff Kings, the five, II.488 Kings, table of, III.236 Kinsman, III.487 Kir-hareseth, III.392 Kiriath-huzoth, II.261 Kish, II.352 {518} Kishon, brook, III.122 Kishon, the river, III.51f Laban, II.51ff, 68, 70ff; III.88 Lachish, II.307, 493; III.286, 312; V.274 Lands of the Bible, how people travel in, I.208ff Laodicea, church in, message to, V.464ff Lappidoth, III.52 Lasea, IV.469 Lazarus, IV.215ff, 229 Leah, II.71; III.47 Lebanon, II.458, 482 -- cedars of, II.334, 456; III.281 Legion, IV.139 Lehi, III.175 Leprosy, I.206; III.153, 287, 291; IV.126, 489 -- Naaman's, III.143f Levi, II.138 Levi, son of Alphaeus, IV.94 Levites, II.285; III.228f, 231f, 256f, 277f, 299f, 307, 329 Libnah, III.267; V.274 Little brothers of the air and field, I.292ff Lord and Job, V.181ff, 222ff Lot, II.21, 26, 32f Lot's wife, II.36 Lud, V.349 Luz, II.87 Lycaonia, IV.386 Lydda, IV.350 Lydia, IV.396 Lysias, III.437 Lystra, IV.386f, 392, 395 Maacah, III.242, 250 Maaseiah, III.288 Maaseiah, son of Ahaz, III.294 Maccabaeus, III.418, 423, 427ff Maccabees, tales of, III.417ff Macedonia, IV.396, 422f, 495 "Macedonian cry," IV.396 Machpelah, cave of, II.45f, 59, 129f, 491 Mahanaim, II.76 Mahlon, III.35f Maid, little captive, I.205ff Makkedah, II.306f Malachi, prophecies of, V.408f Malchus, IV.267 Malta, IV.474f Mamre, oak of, II.25, 29, 487 Manasseh, III.249, 302, 306, 308 Manasseh, king of Judah, III.314, 317ff, 322, 327 Manasseh, son of Joseph, II.108 Manasses, husband of Judith, III.86, 91 Manna and quails, II.192ff Maon, wilderness of, II.413, 418 Mara, III.39 Marah, II.l91 Mareshah, III.248 Mark, John, IV.360, 380, 395 Market of Appius, IV.477 Martha, IV.215ff, 229 Martyr, the first, IV.339ff Mary, mother of Jesus, IV.37f, 42 Mary, mother of Joses, IV.286 Mary, sister of Martha, IV.215ff, 229 Mary, wife of Cleopas, IV.285 Mary Magdalene, I.267; IV.285, 286, 297f Mattan, priest of Baal, III.276. Mattaniah, III.347 Mattathias, son of Absalom, III.459 Mattathias, son of John, III.418, 422ff Mattathias, son of Simon, III.481 Matthew, IV.95 Matthias, IV.325 Medes, III.80, 494 Medes and Persians, laws of, III.62, 207f Media, III.60, 62 Mediterranean Sea, IV.17 Megiddo, III.161, 323, 328, 331f Mehetabel, III.226 Melchizedek, king of Salem, II.26, 488 Memory verses, I.491ff; II.503ff; III.501ff; IV.50lff Menahem, son of Jabesh, III.403f Mercury, IV.386 Meribah, II.249 Merodach-baladan, V.268 Mesaloth, III.448 Mesha, king of Moab, III.387f Meshach, III.184, 190ff Meshech, V.349 Meshullam, III.324 Mesopotamia, II.50, 491 {519} Messenger, visit of, II.29ff Messiah, IV.20, 86 Meunim, III.288 Micah, prophecies of, V.367ff Micaiah, V.306 Micaiah, son of Imlah, III.256, 378f Michael, III.266 Michmash, II.361, 365, 497 Midian, II.255ff, 319, 330 Midianites, II.319f, 324 Migdol, V.327 Migration, II.21 Milcah, II.50f, 55 Miletus, IV.425f Millo, III.311 Miracles, New Testament: -- water changed to wine, IV.78 -- king's officer's son healed, IV.92f -- Roman captain's servant healed, IV.121f -- Simon's wife's mother healed, IV.126 -- leper at Capernaum healed, IV.126f -- man sick of palsy healed, IV.127f -- two blind men healed, IV.128 -- widow's son raised from dead, IV.130 -- storm stilled, IV.136 -- man of Gadara with unclean spirit healed, IV. 139f -- woman long time invalid healed, IV.140 -- daughter of Jairus raised from dead, IV.141f -- multitude, feeding of, IV.144ff -- man at pool of Bethesda healed, IV.167f -- man with withered hand healed, IV.169 -- the demoniac blind and dumb healed, IV.170f -- daughter of Syrophoenician woman healed, IV.172 -- deaf man healed, IV.175 -- four thousand fed, IV.175f -- blind man at Bethsaida, IV.177 -- boy with dumb spirit healed, IV.181f -- blind man at pool of Siloam, IV.197f -- raising of Lazarus, IV.215ff -- blind Bartimaeus given sight, IV.221 -- lame and blind in the temple healed, VI.237 -- Malchus healed, IV.267 -- draught of fishes, IV.307f -- lame man healed, IV.330 -- raising of Dorcas, IV.350 Miracles, Old Testament: -- water from the rock, II.247ff -- the cruse of oil, III.114f -- widow's son restored to life, III.115 -- waters healed by Elisha, III.137 -- increase of oil for widow, III.137f -- the Shunammite boy brought to life, III.l38ff -- Naaman healed of leprosy, III.143ff -- Jonah saved from drowning, III.169 -- children of Israel in the fiery furnace, III.190ff -- deliverance of Daniel, III.206ff Miriam, II.187, 248 Mishael, III.185f, 427 Mitylene, IV.425 Mizpah, II.75, 349, 357, 494; III.253; V.319ff Mnason, IV.430 Moab, II.255ff; III.35ff, 83, 258f, 487 Moabites, II.316 Modin, III.418, 422, 428, 450, 467f, 480, 496 Molech, or Moloch, III.293, 327 Money changers driven from the temple, IV.237 Mordecai, III.60ff Moreh, II.325 Moriah, mount, II.461 Moses, IV.180 Moses, story of: -- birth, I.117; II.137f -- in Midian, II.141f -- the call of God, II.142ff -- conflict with Pharaoh, II.149ff -- leads Israelites out of bondage, II.178f -- pursued by Egyptians, II.180ff -- wanderings in the wilderness, II.191ff -- at Sinai, II.201f -- in the wilderness, II.214ff -- march to the Promised Land, II.241ff -- death of, II.268ff Mount of Olives, I.218; IV.233, 264 Multitude, feeding of, IV.144ff, 175f {520} Murder, story of first, III.22f Mustard seed, story of, I.201f; IV.134f Myra, IV.462, 469 Mysia, IV.395 Naaman, I.205f; III.111, 143ff Nabal, II.418ff Naboth, III.111, 160f -- his vineyard, III.127ff Nadab, king, III.364, 367 Nahash, II.359 Nahor, II.50f Nahum, prophecies of, V.385ff Nain, IV.130 Naomi, III.35ff Naphtali, III.52, 253 Nathan, II.431ff; III.301 Nathanael, IV.77 Nativity of Jesus, IV.37f Nazareth, I.217; IV.18, 37, 45f, 49f Nazirite, III.178 Neapolis, IV.392, 396 Nebo, mount, II.268, 272 Nebuchadnezzar, III.63, 80f, 93f, 183ff, 344, 346ff; V.309, 314f, 330, 333, 346 Nebuzaradan, III.351; V.317f, 321, 326 Neco, king of Egypt, III.328, 332 Nehemiah, royal cupbearer: -- asks to return to Jerusalem, III.212ff -- arrives at Jerusalem, III.217 -- builds walls, III.217ff -- dedication of walls, III.231f Neighbor, who was the, I.279 Nethanel, III.256 New Testament, selections from, V.411ff Nicanor, III.443ff Nicodemus, IV.79 Nimshi, III.124, 158, 159 Nineveh, III.81, 165f, 493; V.385, 387f Noadiah, prophetess, III.227 Noah, III.24ff Noph, V.327 Obadiah, prince, III.111, 116ff, 256 Obadiah, prophecies of, V.370f Obed, III.48 Obed-edom, III.286 Oded, III.249, 294 Og, II.255, 268, 281, 301 Oholiab, II.216, 219ff Olive leaf, the dove and, III.29ff Olives, mount of, I.218; IV.233, 264 Omri, III.373f Ono, plain of, III.225 Ophel, III.292, 319 Ophir, II.482, 498; III.255, 265, 495 Ophrah, II.323, 331f, 494 Oreb, II.330 Orion, V.191, 361 Orpah, III.35ff Orthosia, III.479 Ozias, III.80, 85ff Paddan-aram, II.67f, 84, 87, 492 Palestine, III.418, 452 -- in the days of Jesus, IV.17 Palm Sunday, story of, I.251ff "Palm Tree of Deborah," III.51f Pamphylia, IV.380, 387, 395 Paphos, IV.379f Parables: -- the good Samaritan, I.279ff; IV.88 -- story of the sower, I.126; IV.133f -- growing grain, IV.134 -- mustard seed, I.201f; IV.134f -- ungrateful servant, IV.186f -- good shepherd and the sheep, IV.200 -- lost sheep, IV.202 -- lost money, IV.202f -- prodigal son, IV.203f -- dishonest steward, IV.204f -- Dives and Lazarus, IV.206f -- poor man and the rich man, IV.206f -- man who made excuses, IV.207f -- foolish rich man, IV.212 -- wicked husbandmen, IV.238f -- faithful servant, IV.244ff -- judgment of the King, IV.246ff Paran, wilderness of, II.242, 491 Passover, feast of, I.251; III.302f, 329f; IV.49f, 79ff, 229, 248f, 491 -- institution of, II.173ff Patara, IV.429 Pathros, V.327f {521} Patriarchs, the, II.19-132 Paul, the Apostle: -- summary of life, IV.367ff -- conversion, IV.37lff -- first missionary journey, IV.376ff -- second missionary journey, IV.392ff -- third missionary journey, IV.417ff -- at Jerusalem, IV.433ff -- examination before King Agrippa and Queen Bernice, IV.455ff -- voyage to Rome, IV.462ff -- shipwreck, IV.469ff -- at Malta, IV.474f -- at Rome, IV.478f -- appeals to Caesar, IV.452f -- riot at Ephesus, IV.418ff -- at Corinth, IV.408ff -- at Athens, IV.404ff -- in Macedonia, IV.403f -- in Galatia, IV.385 -- in Cyprus, IV.376f -- at Antioch, IV.380ff Pekah, III.293, 407, 408; V.266 Pekahiah, III.407 Pentecost, day of, IV.325, 493 Penuel, II.80, 492; III.353 Perga, IV.380, 387 Pergamum, church in, message to, V.461 Persia, V.349 Persians and Medes, laws of, III.62, 207f Peter, I.267; IV.74, 94, 95ff, 125, 141, 166, 178, 186, 250ff, 264f, 270, 297f, 307f, 326ff, 336, 347f, 350, 353ff, 359f -- denies Christ, IV.270 Pharaoh, I.181 -- and Joseph, II.99ff, 104ff, 123ff -- and Moses, II.149ff Pharaoh Hophra, V.330 Pharisees, IV.19, 65, 94, 176, 192f, 198ff, 234, 287, 442, 488 Pharpar, III.144, 493 Phicol, II.39f Philadelphia, church in, message to, V.463f Philip, III.419 Philip, the disciple, IV.77, 95ff, 243, 254, 345f,348f Philip, the evangelist, IV.430 Philippi, IV.396, 425 Philistia, III.404, 408 Philistines, I.140, 143; II.342ff, 36Of, 376, 380, 386ff, 399, 413, 438, 455, 493; III.172, 175ff, 256, 267, 288, 295, 299, 432f, 493 Philippians, epistle to, V.420, 424, 453f Phinehas, II.345f; III.427 Phoenicia, IV.388 Phoenix, IV.462, 470 Phrygia, IV.395, 418 Pilate, IV.272ff, 491 Pilgrims, I.270 Pillar of fire, II.179 Pillars of stone, II.69, 75, 492 Pisgah, II.253, 263, 272 Pitchers, II.329f, 494 Plagues of Egypt: -- blood, II.155f -- frogs, II.156ff -- lice, 11.158 -- flies, II.158f -- cattle disease, II.160 -- boils, II.160f -- hail, II.166ff -- locusts, II.168f -- blackness, II.17lff -- death of firstborn, II.177f Pleiades, V.191, 361 Poetry of the Bible, V.11ff Potiphar, II.96f Poti-phera, II.107f Pottage, II.60, 491 "Potter and his clay," V.30lff Prayer, Lord's, IV.112 Prayers for little children, I.319 Priests, garments of, II.227ff Priscilla, IV.408ff Prophets, roll of, V.260 -- selections from, V.263-409 Proverbs, selections from, V.248-257 Psalms, introduction to, V.17 -- selections from, I.12lff; V.19-174 -- Shepherd, I.289 Ptolemais, III.460, 464; IV.430 Ptolemy, king of Egypt, III.420 Ptolemy, son of Abulus, III.481 {522} Publius, IV.477 Purah, II.326f Purim, III.78f, 488 Put, V.349 Puteoli, IV.477 Quails and manna, II.192ff Raamah, V.350 Rabshakeh, V.271ff Rachel, II.69ff, 88; III.47 Rahab, II.278ff, 292 Rainbow in the sky, III.31 Ramah, II.386, 494; III.52, 247, 250 Rameses, II.137,493 Ramoth-gilead, III.158f, 269, 377ff, 387 Rebekah, II.50ff Red Sea, II.178f, 482, 498 Rehoboam, III.237ff Remaliah, III.293, 407, 408; V.266f Rephaim, II.438 Rephidim, II.197, 201 Resurrection of Jesus, IV.297f Reuben, I.178; II.95, 112f Reuel, II.141 Rezin, V.266 Rhegium, IV.477 Rhoda, IV.360 Rhodes, IV.429 Riblah, III.351; V.314 Rich young man, story of, IV.211f Riddle, III.173f Rimmon, Il1.147, 493 Rock, water from, II.247ff Romans, III.445 Romans, epistle to, V.415ff, 419f, 422, 443, 444, 454f Rome, I.201; III.420, 447; IV.19, 462, 477f Ruskin, John, I.299f Ruth, I.229; III.35ff Sacrifices, II.491 Sadducees, IV.65, 488 Saint Francis of Assisi, I.292 Salamis, IV.376, 379 Salmone, IV.469 Salt, valley of, III.282, 495 Samaria, III.111, 116, 127, 152, 285, 293, 374, 380f, 382, 388f, 395, 399, 402, 411, 431, 490; IV.82, 346f, 388, 488; V.320, 359 Samaritan, good, I.279ff; IV.88 -- woman, IV.82ff Samos, IV.425 Samothrace, IV.396 Samson, story of: -- slays a lion and makes a riddle, III.172ff -- burns a cornfield and slays his enemies, III.175f -- carries off gates of Gaza, III.176 -- betrayed by Delilah, III.176ff -- his revenge and death, III.181ff Samuel, story of: -- and Eli, I.132ff; II.338ff -- the call of God, I.132ff; II.341f -- anoints Saul king, II.352ff -- and Saul, II.373ff, 379 -- and David, II.382ff -- death of, II.376 Sanballat, III.217f, 225 Sapphira, IV.335f Sarai or Sarah, II.29, 36f, 45f Sardis, church in, message to, V.462f Satan, IV.72f -- and Job, V.181ff Saul, story of: -- anointed by Samuel, II.352ff -- proclaimed king, II.357f -- first battle, II.359f -- and Jonathan, II.362ff -- disobedience, II.370ff -- with witch of En-dor, II.376ff -- death at Gilboa, I.160; II.380f, 424 -- and David, I.147ff; II.386ff -- jealous of David, II.396ff -- pursues David, II.411ff Scythopolis, III.82, 489 Sea-shore, I.63 Seir, children of, III.282 -- mount, II.84, 492; III.258f Seleucia, IV.376, 379 Sennacherib, III.299, 311ff, 315; V.271 Sergius Paulus, IV.379 Sermon on the mount, IV.105ff Seron, III.431f {523} Serpent, brazen, II.25Of; III.299 -- in the garden of Eden, III.19f Shadrach, III.184, 190ff Shallum, III.402f Shalmaneser, king of Assyria, III.411 Shamgar, III.54, 488 Shammah, II.385, 389 Shaphan, the scribe, III.323f Shaphat, III.124, 125 Sheba, II.498; V.350 -- queen of, I.173; II.478f Shebna, V.27lff Shechem, II.22, 84, 92f, 332f, 487; III.238, 353; V.320 Shekel, II.46, 491 Shem, III.24, 26 Shemaiah, III.226, 240 Shemer, III.374 Shephatiah, III.266 Shepherd, the good, I.282; IV.200 -- psalm, I.289 Shilhi, III.265 Shiloh, II.345f; III.362; V.320 Shimeath, the Ammonitess, III.280 Shimrith, the Moabitess, III.280 Shinar, land of, III.32, 487 Shishak, III.240 Shittim, II.278, 285, 493 Shunammite, III.138, 141, 143 Shunem, III.111, 138, 490 Shur, wilderness of, II.191 Shushan, III.60ff, 212, 488, 494 Sidon, IV.172, 462, 469 Sihon, 11.253f, 268, 281, 301 Silas, IV.390, 395, 399, 403f Siloam, pool of, IV.197f Simeon, I.186; II.113 Simon, the sorcerer, IV.346f Simon, a tanner, IV.350 Simon, Thassi, III.423, 427, 450, 455, 463ff Simon, the Zealot, IV.95ff Simon of Cyrene, IV.281 Simon Peter, see Peter. Sin, wilderness of, II.192 Sinai, wilderness of, II.201ff, 212, 242 Sion, mount, III.438, 444 Sisera, III.51ff Slime pits, II.25, 488 Smyrna, church in, message to, V.46Of So, king of Egypt, III.411 Soco, III.295 Sodom, II.22, 23; 32ff Solomon, III.237f, 255 Solomon, story of: -- dream of, I.170f; II.452f -- prosperity of, II.455ff -- treaty with Hiram, I.173f, II.457ff -- his temple, I.173; II.461ff -- his palace, II.469f -- dedication of the temple, II.470ff -- and queen of Sheba, I.173; II.478f -- greatness of his empire, II.48lff Solomon's temple, I.174 Song of the Bow, II.426f Song of songs, selections from, V.235-239 Song of the Well, II.253 Songs, an old book of, I.121 Sorek, III.176 Sosthenes, IV.411 South, the, II.22, 487 Sower, story of, I.126; IV.133f Spain, III.445 Spies, sending out of, by Moses, II.243ff Spring, I.51 Stephen, IV.339ff Story of a good king, I.170 Story of Palm Sunday, I.251ff Succoth, II.84, 466, 492 Summer, I.52 Summer room, II.315, 493 Supper, the last, IV.248ff Sur, III.272 Sycamore tree, IV.222 Sychar, IV.82 Symeon, called Niger, IV.379 Syracuse, IV.477 Syria, I.205; III.124, 143, 148f, 493; IV.390, 395, 425, 429; V.350 Syrophoenician woman, IV.172, 489 Syrtis, IV.465 Tabernacle in the wilderness, II.217ff -- and furnishings, II.217ff -- tent, II.217ff {524} Tabernacle, ark, II.220 -- table, II.221 -- candlestick, II.221 -- altar of incense, II.222 -- -- burnt offering, II.222 -- court, II.225 Tabernacles, feast of, IV.190 Tabitha, IV.350 Tabor, mount, III.52f Tahpanhes, V.326f Talking with our Father, I.101 Tarshish, II.483; III.165, 171, 265, 493, 495; V.349f Tarsus, IV.367, 375 Tebeth, III.64, 488 Tekoa, III.261; V.354 Temple, Solomon's, I.174 Temptation of Jesus in the wilderness, IV.70f Teresh, III.64, 70 Tertullus, IV.448 Thaddaeus, IV.95ff Thanksgiving, the first, I.270 Thebez, II.337 Thessalonians, epistle to, V.423, 447 Thessalonica, IV.403f Thomas, IV.95ff, 216, 254, 306f "Three Taverns," IV.477 Thyatira, IV.396 -- church in, message to, V.462 Tiglath-pileser, III.295, 404, 408; V.267 Timnah, III.172, 295, 493 Timnath-serah, II.312 Timothy, IV.395, 404, 411, 418 -- first epistle to, V.444 -- second epistle to, V.448 Tiphsah, II.456 Tirhakah, V.274 Tirshatha, III.228 Tirzah, III.364, 368ff, 403, 495 Titus Justus, IV.411 Tobiah, III.217f, 225 Togarmah, V.349 Topheth, III.327; V.304f Transfiguration of Jesus, IV.180 Trees, what Jesus said about, I.109 Tribute, question about, IV.240 Triumph, song of, III.54ff Troas, IV.395f, 425, 495 Trophimus, IV.433 Tryphon, III.46Off Tubal, V.349 "Twin Brothers," IV.477 Tyre, II.457, 497; III.233; IV.172, 429, 430; V.346ff Ur of Chaldees, II.21, 27, 487 Uriah, II.430ff Uriel, III.242 Urijah, priest, III.295f Uz, V.181 Uzziah, III.287ff; V.264 "Valley of dry bones," V.352f Vashti, III.60If Vedan, V.350 Vial, II.357, 494 Vine, Jesus, the, IV.258f Vineyard, Naboth's, III.127ff -- parable of, Isaiah, V.280ff Vision of Peter, IV.353f, 357 Visions, horsemen in the glen, V.402f -- City of Peace, V.403f -- golden candlestick, V.404 -- flying book, V.405 -- woman in the barrel, V.405f -- chariot of the four winds, V.406f -- of Heavenly City, V.476ff Water from the rock, II.247ff Widow, the poor, I.193 Widow's mite, IV.243 Winter, I.59 Wise Men, I.249ff; IV.41f,485 Zabad, III.280 Zacchaeus, the publican, IV.221f Zadok, II.447f Zalmon, II.334f Zarephath, III.111, 114, 490 Zebadiah, III.257 Zebedee, IV.94 Zebidah, III.344 Zebulun, III.52, 306 Zechariah, prince, III.256, 261, 266 {525} Zechariah, prophecies of, V.401 Zedekiah, king of Judah, III.348ff; V.309ff, 330 Zedekiah, son of Chenaanah, III.378, 380 Zeeb, II.330 Zemaraim, mount, III.242 Zerah, III.248 Zeresh, III.70ff Zeredah, II.466 Zerubbabel, V.398f Zeruiah, II.443 Zibiah, III.277 Zichri, III.294 Zidon, II.457, 497; III.114, 490; V.349 Zimri, III.16l, 370, 373f Zion, II.470; V.373 Ziph, wilderness of, II.406, 412 Ziphites, II.406, 412 Zipporah, II.141f Zoar, II.25,487 Zophar, the Naamathite, V.184, 193, 196, 201, 204, 209, 213, 232 INDEX TO BIBLICAL PASSAGES This index gives the pages of The Bible Story on which the corresponding passages in the Bible may be found. THE OLD TESTAMENT Genesis 1-4, III.15-23 6-9, III.24-31 11:1-9, III.32 12-15, II.21-28 17-19, II.28-36 21-23, II.36-46 24, II.49-59 24:10ff, I.211ff 25:27-34, II.60 27-29, II.61-71 31:22-33:20, II.71-84 35, II.87f 37-50, II.91-132 Exodus 1:8-15:21, II.137-188 2, I.117f 15:22-17:16, II.191-197 19-20, II.201-204 32, II.204-212 34, II.212 35-40, II.214-237 Numbers 9:15-23, II.241f 10:11-13; 33-36, II.242 13:1-14:9, II.243-247 20, II.247-250 21, II.250-255 22-24, II.255-267 Deuteronomy 30:11-20, II.271f 31:1-8, II.268f 32:45-52, II.272 34, II.272f Joshua 1-4, II.277-287 6, II.287-292 7, 8, II.294-300 9, 10, II.300-308 23, 24, II.308-312 Judges 3:12-30, II.315f 4, 5, III.51-59 6-8, II.319-331 9, II.332-337 14-16, III.172-182 Ruth, III.35-48 I Samuel 3:2-10, I.135f 3-4, II.338-346 8-11, II.349-360 13-15, II.360-375 16, I.139ff 16-20, II.382-406 23:14-24:22, II.412-417 25, II.417-424 26, II.406-411 28, II.375-380 31, II.380f II Samuel 1, II.424-429 1:23-27, I.160 2:4-7, II.429 5:1-4, II.430 {526} II Samuel 11:14-12:23, II.430-436 18, I.167ff; II.443-451 23:13-17, I.163f; II.438 24, II.438-442 I Kings 2:1-4, II.451 3:4ff, I.170ff 3:4-15, II.452f 4:21-34, II.455f 5, I.205ff 5-8, II.457-478 10, II.478-483 12, III.238-240 12:25-14:20, III.353-364 14:21-31, III.240f 15:1-8, III.242f 15:25-16:28, III.367-374 17:10ff, I.193ff 17-19, III.113-127 21, III.127-130 22, III.377-381 II Kings 1, III.382-386 2, III.130-137 3, III.387-392 4, 5, III.137-148 6:8-7:20, III.148-157 9, III.158-162 10, III.395-398 13, III.399f 13:14-20, III.162 14:23-29, III.40lf 15:8-31, III.402-408 16:7-10, V.267 17, III.411ff 24:18-25:21, III.348ff II Chronicles 13:4-19, III.242ff 14-16, III.247-254 17, III.255f 19, 20, III.256-265 21, III.266ff 22:1-9, III.269f 22:10-23:21, III.272-276 24-36, III.277-329 Nehemiah 1, 2, III.212-218 4-6, III.218-227 8, III.227-231 12:27-43, III.23lf 13:15-31, III.233f Esther, III.60-79 Job, Selections from, V.181-232 Psalms 1, V.19 3, V.20 4, V.21 8, V.22 15, V.23 16, V.24 17, V.25 18:1-33; 46-50, V.26ff 19, V.30f 20, V.32 23, I.289f; V.35 24, V.36 25, V.37f 26, V.39 27, V.40f 29, V.42 30, V.45f 31, V.47ff 33, V.50f 34, V.52f 36:5-10, V.54 37:1-6, 23-27, 35-40, V.55f 40:1-11, V.57f 42, 43, V.61f 44, V.63ff 45, V.66f 46, V.68 47, V.69 48:1, 2, 9-14, V.70 50:1-15, V.73f 51:1-17, V.75f 57, V.77 61:1-4; 62:1,2,5-7, V.79 65, V.81f 66:1,2,4,8-10, 16-20, V.80 67, V.85 68:1-12, V.86 70, V.87 72:2-19, V.88f 77:11-20, V.90 80, V.91f 84, V.95f 85, V.97 86, V.98f {527} Psalms 87, V.100 89:1,2,5, 6,9,11-18, V.103 90, V.104f 91, V.106f 93, V.108 95, I.122 95:1-7, V.111 96, V.112 97, V.113 98, V.114 99, V.115 100, I.121f; V.116 102:24-27, V.117 103, V.118f 104, V.120ff 105, 106, V.123ff 107:1-43, V.130ff 113:1-8; 114, V.134f 115:1-8, V.136 116:1-18, V.137f 117, I.125; V.139 118, V.140ff 119:1-48,73-160, V.143ff 121, I.125; V.155 122, I.221f; V.156 126, V.157 130, V.158 133, V.159 134-136, V.160ff 137, I.222 139:1-12, 17, 18, 23, 24, V.164f 144, V.166f 145, V.168f 146-148; 150, V.170ff Proverbs, Selections from, I.501-504 Proverbs 1:20-33, V.249f 3:1-20, V.250f 4:14-19; 6:6-8, V.255 8, V.252ff 31:10-31, V.256f Ecclesiastes 3:1-8, V.243f 12:1-7, V.245f The Song of Solomon 2:2-4, V.235 2:10-17, V.236 4:8-16, V.237 6:1-3; 7:10-13, V.238 8:6-7, V.239 Isaiah 5, V.280-283 6:1-7:9, V.264-267 9:6,7, V.278 11:6-9, I.303 36,37, V.271-276 39, V.268 40:1-11, V.284f 42:10-13, V.279 52, V.286f 53, V.288f 54:11-17, V.290 55, V.291f 60, V.293-296 Jeremiah 1, V.298f 18, 19, V.302-305 22, 23, III.335-344 36, V.305-308 37-44, V.309-331 50, 51, V.331-343 Ezekiel 19, V.344-346 26, 27, V.346-352 37:1-14, V.352f Daniel 1-6, III.183-209 Hosea 7, 8, V.363-365 11, V.365f Joel, Selections from, V.374-379 Amos 3-5, Selections from, V.356-362 7, V.354f Obadiah, V.370-373 Jonah, III.165-171 Micah, Selections from, V.367-369 Nahum, Selections from, V.385-391 Habakkuk 2, 3, V.392-396 Zephaniah 1:14-3:17, V.380-384 Haggai 1:1-2:9, V.389-400 Zechariah 1-6, Selections from, V.401-407 Malachi 3, 4, V.408f THE APOCRYPHA I Esdras 1:1-32, III.329-331 Judith, III.80-107 The Prayer of Manasseh, III.320f I Maccabees, III.418-482 {528} THE NEW TESTAMENT Matthew 2, IV.41-46 3, IV.65ff 5:1-12, I.130f 5-7, IV.105-118 6:26-30, I.106 7:16-20, I.109 9:27-31, IV.128 12:22-28, IV.170f 13:31ff, I.201f 18:1-5, IV.188 18:10-14, I.286f 18:21-35, IV.186 21:12-17, IV.237 25:14-46, IV.244-247 28:16-20, IV.310 Mark 1:16-20, IV.94 1:21-2:12, IV.125-128 2:13-17, IV.94f 4:3ff, I.126ff 4,5, IV.133-142 5:21ff, I.110ff 6:21-29, IV.154 6:30-50, IV.144-148 7:24-9:29, IV.172-182 10:17-27, IV.211f 10:35-45, IV.185-187 10:46-52, IV.221f 11:1-11, IV.233f 14:1-16, IV.248f 15:6-15, IV.276f Luke 2:21; 29-30, I.109 2, IV.37-50 4:1-13, IV.70f 7:2-10, IV.121f 7:11-17, IV.130 7:18-35, IV.150-154 7:36-50, IV.169f 10:25-37, I.279f; IV.88f 12:16-21, IV.212 14, IV.207f 15, 16, IV.202-207 19:1-10, IV.222 20,21, IV.238-243 22:14-18, IV.249f 22:39-46, IV.264f 23:8-12, IV.275 24:13-35, IV.301f John 1:29-4:42, IV.74-87 3:22-36, IV.149f 4:43-53, IV.92f 5, IV.167-171 6:22-71, IV.161-166 7-10, IV.190-201 10:1-15, I.285f 11, IV.215-220 11:55-12:5, IV.229f 12:20-30, IV.243f 13-17, IV.249-263 18:10-38, IV.267-275 19, IV.279-287 20:1-18, I.267f 20,21, IV.297-309 Acts 1:6-11, IV.31Of 2:1-5:11, IV.325-336 6-8, IV.339-349 9:1-31, IV.371-375 9:32-43, IV.350 10-12, IV.353-361 13-15, IV.376-391 15:36-18:22, IV.395-412 18:23-21:16, IV.418-430 21:17-28:31, IV.433-481 Romans 8:18-25, V.454 8:31-39, V.454f 11:33-36, V.444 12, V.415f 13:8-14, V.416f 14:7-17, V.419f 15:1-3, V.422 16:25-27, V.443 I Corinthians 3:9, V.443 3:10-15, V.440 3:16, 17, V.443 9:24-27, V.438 13, V.425 15:12-58, V.449ff 16:13, V.448 II Corinthians 4:7-5:1, V.451f 11:24-27, IV.482 Galatians 5:1, 7-9, V.439 {529} 5:22-6:10, V.422f Ephesians 2:19-22, V.440 3:14-19, V.443 4:1-16, V.420f 4:25-32, V.421f 6:1-3, V.419 6:10-17, V.447f Philippians 3:7-16, V.453f 3:20,21, V.453 4:8, V.424 4:11,12, V.420 Colossians 3:1-4, V.453 I Thessalonians 5:4-11, V.447 5:12-22, V.423 I Timothy 1:17, V.444 4:6-8, IV.482 6:11, 12, V.448 II Timothy 2:3,4, V.448 Hebrews 12:1, 2, V.439 Epistle of James, Selections from, V.426-434 I John 3, 4, V.435-437 Revelation, Selections from, V.456-478 INDEX TO POEMS * Indicates titles of poems. A fair little girl sat under a tree, I.472 A little word in kindness spoken, I.448 A swallow in the spring, I.451 Above the clear blue sky, I.242 Abroad in the meadows, to see the young lambs, I.343 All things bright and beautiful, I.476 Am I a soldier of the cross, IV.58 And now another day is gone, I.333 *Ant, The, I.329 April's gone, the king of showers, I.379 Art thou weary, art thou languid, V.487 As with gladness men of old, I.394 Away in a manger, no crib for a bed, I.409 *Baby and Mamma, I.372 *Babylon, III.210 Baby's in the boat, I.424 *Belshazzar, III.211 Belshazzar is king! Belshazzar is lord, III.211 Blest land of Judea! thrice hallowed of song, II.15 *Bridge, The, I.446 Brightest and best of the sons of the morning, IV.26 *Burial of Moses, The, II.274 By Nebo's lonely mountain, II.274 Calm on the listening ear of night, I.419 *Calvary, IV.225 Carol, sweetly carol, I.406 *Cave of Adullam, II.437 *Chambered Nautilus, The, I.477 *Children, I.459 *Child's Thought of God, I.483 Christ, the Lord, is risen to-day, IV.291 *Christmas Carol, A, I.393, 397, 402 *Christmas Hymns, I.389-420 *Christmas Tree, The, I.401 Come to me, O ye children, I.459 Comrades, haste! the tent's tall shading, II.198 *Cow, The, I.369 *Cradle Hymn, I.409 *Crossing the Bar, V.490 David and his three captains bold, II.437 *Day by Day, I.239 Dear Jesus, ever at my side, IV.292 Deep was the furrow in the royal brow, II.395 *Destruction of Sennacherib, The, III.315 Down in a green and shady bed, I.376 *Elixir, The, IV.157 *Evening Song, An, I.333 Every day has its dawn, I.239 *Fall of Jericho, The, II.293 *Farewell, I.471 *Field Daisy, The, I.353 *Finding of Moses, The, II.134 *Flower and the Lady, The, I.352 *Following the Master, V.487 From all that dwell below the skies, V.494 From Greenland's icy mountains, IV.318 {530} *Gethsemane, IV.223 *Getting up, I.361 *Glorious Heavens, The, I.434 Glorious things of Thee are spoken, IV.319 *Glorious Zion, IV.319 God rest ye, merry gentlemen; let nothing you dismay, I.397 *Going to Bed, I.357, 371 *Going to Jesus, I.235 *Good Night and Good Morning, I.472 Gracious Saviour, holy Shepherd, I.313 *Guiding Star, The, I.394 Hail the night! All hail the morn, I.398 Hail to the Lord's Anointed, IV.102 Hark, hark, my soul, angelic songs are swelling, I.487 Hark! the clock strikes from the steeple, I.423 Heaven is not reached at a single bound, I.77 How doth the little busy bee, I.327 How fair is the rose! What a beautiful flower, I.338 How fine has the day been! How bright was the sun, I.346 How gentle God's commands, I.241 How glorious is our heavenly King, I.342 How proud we are! how fond to show, I.328 Hush, my dear, lie still and slumber, I.411 *Hymn by the Euphrates, III.316 I am a pebble and yield to none, I.438 I heard the voice of Jesus say, IV.158 I met a little cottage girl, I.454 I sing th' Almighty power of God, I.341 I stood on the bridge at midnight, I.446 I think, when I read that sweet story of old, I.237 If Fortune, with a smiling face, I.463 I'm a pretty little thing, I.353 I'm a very little child, I.354 Immortal love, forever full, IV.54 In heavenly love abiding, I.314 *Innocent Play, I.343 In the cross of Christ I glory, I.261 It came upon the midnight clear, IV.25 It chanced upon the merry, merry Christmas eve, I.402 Jesus calls us: o'er the tumult, IV.l01 Jesus, I my cross have taken, IV.57 Jesus, lover of my soul, V.483 Jesus, Saviour, pilot me, IV.100 Jesus shall reign where'er the sun, IV.317 Joy to the world, the Lord is come, IV.30 *Kindness, I.448 *Lamb, The, I.380 Lazy sheep, pray tell me why, I.366 Lead, kindly Light, amid th' encircling gloom I.467; V.491 *Lead me on, II.238 Let dogs delight to bark and bite, I.344 *Light of Stars, The, I.452 Little baby, lay your head, I.371 *Little Child, The, I.354 Little drops of water, I.384 Little lamb, who made thee? I.380 *Little Voices, I.427 Look, ye saints, the sight is glorious, IV.226 Lord of all being; throned afar, I.233 *Lullaby, I.389, 484 *May Day Song, I.379 *Morning Hymns, I.71-78 "Morning Song, I.330 My country! 'tis of thee, V.492 My fairest child, I have no song to give you, I.471 My faith looks up to Thee, V.485 My God, who makes the sun to know, I.330 *Nearest Friend, The, IV.292 Nearer, my God, to Thee, V.481 *New Year's Eve, I.475 Now, my baby, ope your eye, I.361 Now the day is over, I.468 Now the spring is coming on, I.359 O God, beneath thy guiding hand, I.276 O little town of Bethlehem, I.250 O Love Divine, that stooped to share, IV.155 O Master, let me walk with Thee, IV.156 O Thou that wilt not break the bruised reed, III.316 Oft in the stilly night, I.445 {531} Oh, what can little hands do, I.240 Oh, where is He that trod the sea? IV.99 Oh, worship the King, all-glorious above! IV.294 On our way rejoicing, I.234 Once in royal David's city, I.415 *One by one, I.461 One by one the sands are flowing, I.461 Onward, Christian soldiers, I.255 *Palestine, II.15 Pause in this desert! Here, men say, of old, III.210 *Pebble and the Acorn, The, I.438 *Perseverance, I.451 *Pilgrims of the Night, The, I.487 *Praise for Creation and Providence, I.341 *Praise to God, I.342 *Prayers for Little Children, I.319-324 Pretty flower, tell me why, I.352 *Psalm of Life, I.440 Put off, put off your mail, ye kings, and beat your brands to dust, I.300 *Ready for Bed, I.423 Ride on! ride on in majesty, IV.224 Ring out, wild bells, to the wild sky, I.475 Rock of Ages, cleft for me, V.489 *Rose, The, I.338 *Ruth, III.49 *Saul and David, II.395 Saviour, breathe an evening blessing, I.430 Saviour, like a shepherd lead us, I.309 See the dark vapors cloud the sky, I.375 *Seventh Plague of Egypt, The, II.162 She stood breast high amid the corn, III.49 *Sheep, The, I.366 *Shepherd Hymns, I.309-315 Sleep, baby, sleep, I.484 Sleep, baby, sleep. The mother sings, I.389 Slow glides the Nile: amid the margin flags, II.134 *Sluggard, The, I.334 *Snowdrop, The, I.359 Some murmur when their sky is clear, I.383 *Song of Peace, I.300 *Song of the Manna Gatherers, II.198 Sound, sound for ever, Clarions of Thought, II.293 *Star, The, I.350, 390 Still, still with Thee, my God, I.464; IV.293 Still, still with Thee when purple morning breaketh, I.78 *Summer, I.349 *Summer Evening, A, I.346 *Summer Rain, I.433 Sun of my soul, Thou Saviour dear, I.238 Sunset and evening star, V.490 Teach me, my God and King, IV.157 Tell me not, in mournful numbers, I.440 *Tempest, The, I.375 *Thanksgiving, Song of, I.75 Thank you, pretty cow, that made, I.369 The Assyrian came down like the wolf on the fold, III.315 The breaking waves dashed high, I.271 The cock, who soundly sleeps at night, I.358 The day is done, and the darkness, I.481 The heats of Summer come hastily on, I.349 The King of love my Shepherd is, I.315 The Lord is my shepherd; no want shall I know, I.291 The Master has come over Jordan, I.235 The moon is up, the sun is gone, I.357 The morning light is breaking, IV.320 The mountain streams are silent, I.433 The night is come, but not too soon, I.452 The spacious firmament on high, I.434 The terror of the night has fled, I.268 The twilight falls, the night is near, I.429 The twilight is sad and cloudy, I.437 There came three kings, ere break of day, IV.29 There is a green hill far away, IV.225 There's a wonderful tree, a wonderful tree, I.401 These emmets, how little they are in our eyes, I.329 They followed the star the whole night through, I.390 They say that God lives very high, I.483 This is the ship of pearl, which, poets feign, I.477 *Three Kings, The, IV.29 {532} *Time to Get Up, I.358 'Tis midnight,--and on Olive's brow, IV.223 'Tis the voice of the sluggard: I heard him complain, I.334 *To-day and To-morrow, I.463 Traveling to the better land, II.238 'Twas morn,--the rising splendor rolled, II.162 *Twilight, I.437 Twinkle, twinkle, little star, I.351 *Victor, The, IV.226 *Violet, The, I.376 Was there ever kindest shepherd, I.310 *We Are Seven, I.454 We plough the fields and scatter, I.75 We see Him come, and know Him ours, I.412 What a little thing am I, I.372 *What can Little Hands Do, I.240 What says the little brook, I.427 What sweeter music can we bring, I.393 Whatever brawls disturb the street, I.345 When morning gilds the skies, I.71 Whene'er I take my walks abroad, I.337 While shepherds watched their flocks by night, I.405 While Thee I seek, protecting Power, I.442 Who am I that shines so bright, I.365 Who am I with noble face, I.362 INDEX TO AUTHORS OF POEMS Adams, Sarah Flower, V.481 Addison, I.434 Alexander, Mrs. Cecil Frances, I.415; II.274; IV.101, 225 Baker, Sir H. W., I.315 Baring-Gould, S., I.468 Blake, William, I.380 Bonar, Horatius, IV.158 Brewer, Ebenezer Cobham, I.384 Brooks, Phillips, I.250 Browning, Elizabeth Barrett, I.483 Burns, James Drummond, I.464; IV.293 Burns, Robert, I.324 Byron, Lord, III.315 Chandler, John, I.242 Claudius, Mathias, I.75 Colesworthy, I.448 Cooper, George, I.424 Cornwall, Barry, III.211 Croly, II.162 Dix, William C., I.394 Doddridge, Philip, I.241 Edmeston, James, I.430 Faber, Frederick William, I.310, 487; IV.292 Fabin, I.240 Fay, Ida, I.423 Gill, Julia, I.235 Gladden, Washington, IV.156 Gould, I.438 Grant, R., IV.294 Heber, Reginald, IV.26, 318 Herbert, George, IV.157 Herrick, Robert, I.324, 412 Holland, J. G., I.77 Holmes, Oliver Wendell, I.233, 477; IV.155 Hood, Thomas, III.49 Hopper, E., IV.100 Houghton, Lord, I.472 Hugo, Victor, II.293 Keble, John, I.238, 379, 476; II.198 Kelly, Thomas, IV.226 Kingsley, Charles, I.402, 471 Lamb, Charles, II.437 Leeson, Jane E., I.313 Longfellow, Henry Wadsworth, I.437, 440, 446, 452, 459, 481 Luke, Jemima Thompson, I.237 Luther, Martin, I.409 Lynch, Thomas T., IV.99 Lyte, Henry Francis, IV.57 Milman, Henry Hart, III.316; IV.224 Monsell, James Samuel Bewley, I.234 Montgomery, James, IV.102 {533} Moore, Thomas, I.445 Mulock, Dinah Maria, I.397 Newman, John Henry, I.467; V.491 Newton, J., IV.319 Palmer, Ray, V.485 Procter, Adelaide Ann, I.461 Ruskin, John, I.299 Sears, Edmund Hamilton, I.419; IV.25 Smith, Samuel F., IV.320; V.492 Stowe, Harriet Beecher, I.78 Symonds, John Addington, I.389 Tappan, W. B., IV.223 Taylor, Ann, I.365 Taylor, Jane, I.349-362, 366-376 Tennyson, Alfred, I.475; V.490 Thrupp, Dorothy Ann, I.309 Toplady, Augustus Montague, V.489 Trench, Archbishop, I.383 Waring, Anna L., I.314 Watts, Isaac, I.327-346, 411; IV.31, 58, 317; V.494 Wesley, Rev. Charles, IV.291; V.483 Whittemore, J., I.313 Whittier, John Greenleaf, II.15; IV.54 Williams, Helen Maria, I.442 Wordsworth, William, I.454 INDEX TO ILLUSTRATIONS Abraham, Traditional Oak of, II.24 Acropolis at Athens, V.442 Adoration of the Angels, _Adolph Bouguereau_, I.426 Adoration of the Children, _Gherado delle Notte_, I.414 Age of Innocence, _Sir Joshua Reynolds_, I.382 Aijalon, Valley of, II.364 Along the Appian Way, the Great Roman Aqueduct, IV.476 Anathoth, the Home of Jeremiah, V.316 Angel, Head of, I.486 Announcement to the Shepherds, _Bernard Plockhorst_, I.388 Antioch, V.446 Aphamea, Site of, III.454 Appian Way, IV.472 Appian Way, The Great Roman Aqueduct, IV.476 Ark, Building The, _W. Scott_, III.Frontispiece Ascalon, III.474 Ascension of Christ, _G. Biermann_, IV.312 Assos, Harbor of, IV.424 Athens, Acropolis at, V.442 Athens, Harbor of Piraeus, IV.398 Athens, Parthenon, IV.406 Autumn Woods, I.54 Barley Harvest near Bethlehem, III.478 Beautiful Nazareth: Outlook from Hills above Town to Historic Esdraelon, I.88 Bedouins with Camels in the Plain near Mount Sinai, V.94 Bethany, I.92; IV.218 Bethel, II.86 Bethel, Ruins of, III.498 Bethlehem, I.138; IV.28, 32 Bethlehem, Church of the Nativity, III.492; IV.36 Bethlehem, at Sunset, I.248 Beth-Shan, Ruins of Roman Bridge, II.372 Boy and Dog, _Blume_, I.298 Building the Ark, W. Scott, III.Frontispiece Caesar Augustus, IV.444 Caesarea-Philippi, IV.174 Camel Merchants, I.176 Camel Rider, II.58 Camels, Loading at Jerusalem, I.204 Camp in the Desert, II.318 Cana, Children at, I.172 Capernaum, Ruins of the Synagogue, IV.120 Cape Sunion, IV.432 Caravan Loading for Journey, II.94 Carpenter Shop, IV.56 Carmel, Mount, V.154 Child with Dog, _Sir Joshua Reynolds_, I.374 Children at Cana, I.172 Children of Nazareth, I.216 {534} Children of The Shell, Murillo, I.480 Christ and his Disciples on the Way to Emmaus, _Bernard Plockhorst_, IV.304 Christ and John the Baptist, _Guido Reni_, IV.152 Christ and the Rich Ruler, _Heinrich Hofmann_, IV.210 Christ: Ascension of Christ, _G. Biermann_, IV.312 Christ before Pilate, _Munkacsy_, IV.274 Christ, Head of, _Leonardo da Vinci_, IV.256 Christ in Gethsemane, _Heinrich Hofmann_, IV.266 Christ in the Temple, Finding of, _Holman Hunt_, IV.52 Christmas Bells, _Edwin Howland Blashfield_, I.474 Coming of the Magi, I.408 Corinth, Ruins at, IV.410 Corinth, Ruins of the Temple of Jupiter, V.418, 432 Corinth, Temple of Apollo, IV.402 Corner of Old Wall at Damascus, IV.378 Crete, Island of, "Fair Havens," IV.454 Damascus, III.406; IV.378 Damascus, Corner of Old Wall at, IV.378 Damascus, River Abana, III.410 Dan, Site of Ancient, II.340 Daniel in the Lions' Den, _Vernet_, III.204 Dar el Bahari, Temple of, II.170 David, _Michael Angelo_, II.384 Dead Sea, I.228; II.34, 258 Desert Warriors, II.322 Divine Mother and the Child, _Murillo_, I.30 Divine Shepherd, The, _Murillo_, I.336 Dog, Head of, I.294 Druse Family, I.134 Easter Dawn, The First, _J. K. Thompson_, I.264 Egypt, Date Palms, II.102, 148 Egypt, Great Statues of Memnon, I.192 Egypt, Luxor, II.128, 170 Egypt, Nile, The, I.120; II.148, 154 Egypt, Pyramids, I.124, 180; II.98, 110, 140 Egypt, Pyramids and the Sphinx, I.124 Egypt, Temple on the Island of Philae, I.116 Egypt, Thebes, II.176, 182 Elimelech, Family of, Going to Moab, _Bida_, III.38 Elisha Raises the Shunammite's Son, III.140 En-dor, II.378 En-Rogel, from the South, II.490 Ephesus, Ruins of the Aqueduct, V.458 Ephesus, The Traditional Tomb of St. Luke at, V.466 Esdraelon, Plain of, II.328 Famous Monastery of Saint Catherine in the Shadow of Mount Sinai, II.210 Finding of Christ in the Temple, _Holman Hunt_, IV.52 Flight into Egypt, _W. A. Bouguereau_, IV.40 Flood, End of the, _Moritz Oppenheim_, III.28 Following the Star, _Sidney H. Riesenberg_, I.Frontispiece Four Thousand Years unchanged Patriarchal Life in Palestine To-day, II.234 Galilee, Lake of, I.108; III.462; IV.146 Gathering Tares in Stony Fields near Bethel, IV.22 Gerizim, Mount, III.366 Going to the Doctor, I.200 Golden Gate, III.216; IV.322 Good Samaritan, Inn of the, IV.90 Good Shepherd, The, _W. C. T. Dobson_, I.288 Good Shepherd, The, _Bernard Plockhorst_, I.308 Great Stairway approaching Herod's Temple at Samaria, III.350 Greek Temple, The, _C. A. Widmarsky_, V.Frontispiece. Greek Theater at Miletus, Ruins of, IV.420 Hagar and Ishmael, _Cazin_, II.38 Head of Christ, _Leonardo da Vinci_, IV.256 Hebron, I.166; 11.44, 74 Hebron, Traditional Oak of Abraham, III.24 Hermon, Mount, III.372; V.60 Hezekiah, Pool of, III.298 Hill of the Golden Calf (Jebel Aaron) and its Moslem Tower below the Ridge of Sinai, II.206 Holy Family, _Carl Mueller_, I.404 Holy Family, Flight into Egypt, _W. A. Bouguereau_, IV.40 Holy Family, Repose in Egypt, IV.44 Holy Night, Correggio, I.396 {535} Hor, View from Mount, II.230 Horeb, Mount, II.240 House, An Eastern, I.188 Housetop, Praying on, III.192 Inn of the Good Samaritan, IV.90 Island of Naxos, IV.432 Jabbok, Valley of, II.78 Jacob's Dream, _Murillo_, II.64 Jaffa, the Ancient Joppa, III.168, 458 Jehoshaphat, Valley of, from North, III.264 Jehoshaphat, Valley of, from South, III.252 Jehoshaphat, Valley of, Tombs in, III.260 Jericho, Fountain of Elijah, III.126 --Mounds marking site, II.280 --Plain of, II.290; III.394 --Ruins at, III.390 Jerusalem, III.230, 466, 470 --Church of the Holy Sepulcher, IV.284 --"David Street," II.428 --from Citadel, II.480 --from Mount of Olives, II.474 --from Northeast, II.496 --from West, III.290, 342 --from the Well of En-Rogel, II.446 --Golden Gate, III.216; IV.322 --Jews' Wailing Place, III.244 --looking along the Northern Wall, III.484 --looking toward Bethlehem, II.14 --looking up through Valley of Hinnom, II.422 --Mosque of Omar, II.468; III.224 --Mosque of Omar and the Ancient Temple Area, II.464 --Old Street of, III.334 --outside East Wall, Golden Gate at left, III.216 --Pool of Hezekiah, III.298 --Saint Stephen's Gate, IV.338 --Street in, II.416; V.300 --Street Leading to the Church of the Holy Sepulcher, IV.278 Jesus, Adoration of the Angels, _Adolph Bouguereau_, I.426 --Adoration of the Children, _Gherado delle Notte_, I.414 --and John, _Murillo_, I.436 --and the Fishermen, _Zimmermann_, IV.76 --and the Little Girl, _Gustav Richter_, I.112 --and the Money Changers, _Heinrich Hofmann_, IV.236 --and the Woman of Samaria, _Heinrich Hofmann_, IV.84 --Announcement to the Shepherds, _Bernard Plockhorst_, I.388 --at the Door, _Carl Schönherr_, IV.184 --Blessing the Little Children, _Bernard Plockhorst_, I.236 --Boy, The, _Winterstein_, I.74 --Boy, on his Way to Jerusalem, _O. Mengelberg_, IV.48 --Coming of the Magi, I.408 --Divine Mother and the Child, _Murillo_, I.30 --Entering Jerusalem in Triumph, _Bernard Plockhorst_, I.254 --Healing the Sick, _Heinrich Hofmann_, I.104 --in the Home of Mary and Martha, _Siemiradski_, I.260 --in the Temple, _Holman Hunt_, I.458 --Knocking at the Door, _Heinrich Hofmann_, I.498 --Lord, The, _Heinrich Hofmann_, IV.164 --Preaching by the Seaside, IV.132 --Preaching the Sermon on the Mount, IV.114 --Shepherd, The Divine, _Murillo_, I.336 --Shepherd, The Good, _W. C. T. Dobson_, I.288 --Shepherd, The Good, _Bernard Plockhorst_, I.308 --Taking Leave of his Mother, _Bernard Plockhorst_, IV.68 --Triumphal Entry into Jerusalem, IV.232 --Women at the Tomb of, IV.300 --Women at the Tomb of, _Bouguereau_, IV.290 John, Saint, The Evangelist, _Dolci_, V.472 Joppa, III.458 --looking from the Sea, III.168 Jordan, Lower Fords of the, II.284; IV.64 --Plain of the, III.126 --Sources of the, the Ancient Dan, II.340 Joseph the Prime Minister Greeting his Family, _E. Martin Hennings_, II.Frontispiece {536} Joshua, Tomb of, at Timneh, II.31O Judaea, Wilderness of, II.404 Kidron, Valley of, II.398; III.252, 274 Lachish, Digging in the mound at, III.310 Last Supper, The, _Leonardo da Vinci_, IV.252 Lebanon, Cedar of, II.454 --Range and a Grove of Cedars, II.460 --Village in, V.44 Lepers at the Leper Hospital, Jerusalem, III.150 Light of the World, The, _Holman Hunt_, I.466 "Lo, I Stand at the Door and Knock," _Carl Schönherr_, IV.184 Looking across the Red Sea from Sinai toward Egypt, II.186 Lost Lamb Found, _P. Giradet_, I.312 Luxor, Cliffs near Temple of Dar el Bahari, II.170 --View in, II.128 Lydda, IV.352 Madonna, _Murillo_, I.450 --and Child, I.418 --and Child, _Carlo Dolci_, I.340 --and Child, _Georg Papperitz_, I.364 --and Child, _Sichel_, I.392 --della Tenda, _Raphael_, I.444 --Granduca, _Raphael_, I.356 --of the Angels, _Adolph Bouguereau_, I.332 --of the Harpies, _Andrea del Sarto_, I.432 --The Pitti, _Murillo_, I.348 --The Sistine, _Raphael_, I.220 Magi, Coming of the, I.408 Malta, IV.468 Mar-sarba, Convent of, I.154; V.358 Massada, Ruins of Fortress at, II.404 "Mater Amabilis in Gloria," _Bodenhausen_, I.42 Memnon, Great Statues of, I.192 Merchants, Camel, I.176 Miletus, Ruins of Greek Theater, IV.420 Mizpah, The Ancient, II.356 Moabite Stone, The, III.376 Moses, _Sargent_, II.90 --on Mount Nebo, _Thomas Nast_, II.270 --Smiting the Rock, _Murillo_, II.246 Mother, The Little, _Ferruzzi_, I.470 Mountains, The, I.66 Mount of Beatitudes, looking Northeast from, IV. 108 --of Olives, IV.242, 260 Nablous, Ancient Shechem, II.82 Naxos, Island of, IV.432 Nativity, The, I.400 --_Lerolle_, IV.16 Nazareth, I.88, 100; IV.60 --Children of, I.216 Nebo, Moses on Mount, _Thomas Nast_, II.270 Nile, Banks near Cairo, II.148 --The River, I.120; II.154 Olympus, Distant Views of, IV.428 Omar, Mosque of, II.464; III.224 --Interior, II.468 On Guard, I.302 Palestine, On the Coast of, at Sunset, V.110 Palms, Date, in Egypt, II.102 Parthenon, IV.406 Pass of Upper Beth-Horon from the South, the Scene of Many Hebron Victories, III.102 Paul and the Roman Centurion, Shipwreck, _E. Martin Hennings_, IV.366 --Appian Way traveled by, IV.472 --Saint, _Raphael_, IV.366 --Ship of, when Caught in the Euroclydon, IV.460 --Ship on which he Sailed for Rome just before the Wreck, IV.464 --Statue of, on the Island of Malta, IV.480 Petra, Rock Temple in, II.252 Philae, Temple on, I.116 Philistia, Water Works in, I.142 Plowing in the Lands of the Bible, I.84 --in Palestine, I.50 Praying on a housetop, III.192 "Prophets, The," _Sargent_, V.262, 372, 382, 390 Puteoli, where Paul Disembarked, IV.440 Pyramids and the Sphinx, I.124; II.98 --One of the, I.180 --with Village in the Foreground, II.11O Quiet Afternoon in the Upland Pastures, I.34 {537} Rabbath Ammon, Ruins of, II.434 Rebekah, _Goodall_, II.54 --and Eliezer, _Thorwaldsen_, II.48 Repose in Egypt, IV.44 Resting beneath the Trees, _Corot_, I.38 Resting Place under the Palms at the "Spring of Moses" in the Wilderness of Sinai, II.l94 River, The, V.84 River Kishon and Mount Carmel, III.56 Road from Jerusalem to Jericho, III.132; V.270 Road near Tiberias, I.196 Road Running Eastward from Upper Beth-Horon, II.304 Rock of Elijah's Altar on Mount Carmel, and Outlook North over the Plain of Esdraelon, III.118 Ruins of an Ancient City, III.430 Ruth in the Harvest Fields of Boaz, _Brück-Lajos_, III.44 Salonica, IV.436 Samaria, from the South, III.384 --Ruins of, III.156, 360 Samuel, The Infant, _Reynolds_, I.46 Scene of the Fight between David and Goliath in the Valley of Elah, II.388 Sea, The, I.62 Shechem, II.82, 336 Sheep, V.34 Sheep, _Jacque_, I.278 --_Rosa Bonheur_, I.378 Shepherd and Sheep, I.146, 210, 284; II.190, 410; V.72 Shepherd, The Divine, _Murillo_, I.336 Shepherd, The Good, _W. C. T. Dobson_, I.288 Shepherd, The Good, _Bernard Plockhorst_, I.308 Shiloh, Ruins of, II.344 Ship of Paul when Caught in the Euroclydon, IV.460 Ship on which Paul Sailed for Rome just before the Wreck, IV.464 Shipwreck--Paul and the Roman Centurion, _E. Martin Hennings_, IV.366 Shunammite Boy, III.146 Shunem Village, III.136 Sidon, on Road from Tyre, III.436 --Ruins of the Castle at, III.442 Siloam, Pool of, III.304 Siloam, Village of, III.274 Sinai, Wilderness of, II.200 Sorek, Valley of, III.180 Soul's Awakening, The, _James Sant_, I.322 Sphinx, II.140 Star, Following the, _Sidney H, Riesenberg_, I.Frontispiece Star, The Wise Men and the, _B. A. Devine_, IV.Frontispiece Street of an Ancient Eastern City, III.356 Sunion, Cape, IV.432 Syracuse, IV.440 Tabor, Mount, V.102 Tarsus, looking Northeast toward Taurus Mountains, IV.374 Tempe, Vale of, IV.414 Thebes, Temple at, I.184 --Valley of Tombs of Kings, II.176, 182 Threshing, I.128, 274 --Floor, II.440 Tiberias, I.96; IV.138 Tomb at Timneh, called the Tomb of Joshua, II.310 Tombs in the Valley of Jehoshaphat, III.260 --near Jerusalem, II.450 --of the Kings, north of Jerusalem, III.284 --of the Kings, Valley of the, at Thebes, II.176, 182 Tomb of Rachel, I.150 Traditional Spot on which Moses read the Ten Commandments, II.224 View from Ramah, the Traditional Home of Samuel, II.136 View of the Dead Sea, II.258 Warriors, Desert, II.322 Water Works in Old Philistia, I.142 Wilderness of the Brook Cherith, III.126 --of Sinai, II.200 --of the Temptation, IV.72 --on the Road from Jerusalem to Jericho, V.270 Winnowing, I.158 Winnowing of Grain after Threshing in Egypt, I.162 Winter, I.58 Wise Men and the Star, _B. A. Devine_, IV.Frontispiece Women Grinding at the Mill, V.176 Women at the Tomb, _Bouguereau_, IV.290 Women at the Tomb, IV.300 Wounded Lamb, The, _Von Bremen_, I.368 {538} INDEX TO ARTISTS Bida, Alexandre, The Family of Elimelech Going to Moab, III.38 Biermann, G., Ascension of Christ, IV.312 Blashfield, Edwin Howland, Christmas Bells, I.474 Blume, Boy and Dog, I.298 Bodenhausen, "Mater Amabilis in Gloria," I.42 Bonheur, Rosa, Sheep, I.378 Bouguereau, Adolph, Flight into Egypt, IV.40 Madonna of the Angels, I.332 The Adoration of the Angels, I.426 Women at the Tomb, IV.290 Brück-Lajos, Ruth in the Harvest Fields of Boaz, III.44 Cazin, Hagar and Ishmael, II.38 Corot, Resting Beneath the Trees, I.38 Correggio, The Holy Night, I.396 Devine, B. A., Wise Men and the Star, IV.Frontispiece Dobson, W. C. T., The Good Shepherd, I.288 Dolci, Carlo, Madonna and Child, I.340 Saint John the Evangelist, V.472 Ferruzzi, The Little Mother, I.470 Giradet, P., The Lost Lamb Found, I.312 Goodall, Rebekah, II.54 Hennings, E. Martin, Joseph the Prime Minister Greeting his Family, II.Frontispiece The Shipwreck-Paul and the Roman Centurion, IV.366 Hofmann, Heinrich, Christ and the Rich Ruler, IV.21O Christ in Gethsemane, IV.266 Jesus and the Money Changers, IV.236 Jesus and the Woman of Samaria, IV.84 Jesus Healing the Sick, I.104 Jesus Knocking at the Door, I.498 The Lord Jesus, IV.164 Hunt, Holman, Finding of Christ in the Temple, IV.52 Jesus in the Temple, I.458 The Light of the World, I.466 Jacque, Sheep, I.278 Lerolle, The Nativity, IV.16 Mengelberg, O., The Boy Jesus on his Way to Jerusalem, IV.48 Michael Angelo, David, II.384 Mueller, Carl, The Holy Family, I.404 Munkacsy, Christ before Pilate, IV.274 Murillo, Divine Mother and the Child, I.30 Divine Shepherd, The, I.336 Jacob's Dream, II.64 Jesus and John, I.436 Madonna, I.450 Moses Smiting the Rock, II.246 The Children of the Shell, I.480 The Pitti Madonna, I.348 Nast, Thomas, Moses on Mount Nebo, II.270 Notte, Gherado delle, The Adoration of the Children I.414 Oppenheim, Moritz, The End of the Flood, III.28 Papperitz, Georg, Madonna and Child, I.364 Plockhorst, Bernard, Christ and his Disciples on the Way to Emmaus, IV.304 Jesus Blessing the Little Children I.236 Jesus Entering Jerusalem in Triumph, I.254 Jesus Taking Leave of his Mother, IV.68 The Announcement to the Shepherds, I.388 The Good Shepherd, I.308 Raphael, Madonna della Tenda, I.444 Saint Paul, IV.364 {539} The Granduca Madonna, I.356 The Sistine Madonna, I.220 Reni Guido, Christ and John the Baptist, IV.152 Reynolds, Joshua, Child with Dog, I.374 The Age of Innocence, I.382 The Infant Samuel, I.46 Richter, Gustav, Jesus and the Little Girl, I.112 Riesenberg, Sidney H., Following the Star, I.Frontispiece Sant, James, The Soul's Awakening, I.322 Sargent, The Prophets, V.262, 372, 382, 390 Moses, II.90 Sarto, Andrea del, The Madonna of the Harpies, I.432 Schönherr, Carl, "Lo! I Stand at the Door and Knock," IV.184 Scott, W., Building the Ark, III.Frontispiece Sichel, Madonna and Child, I.392 Siemiradski, Jesus in the Home of Mary and Martha, I.260 Thompson, J. K., The First Easter Dawn, I.264 Thorwaldsen, Rebekah and Eliezer, II.48 Vernet, Daniel in the Lions' Den, III.204 Vinci, Leonardo da, Head of Christ, IV.256 The Last Supper, IV.252 Von Bremen, The Wounded Lamb, I.368 Widmarsky, C. A., The Greek Temple, V.Frontispiece Winterstein, The Boy Jesus, I.74 Zimmermann, Jesus and the Fishermen, IV.76 INDEX TO MAPS Christ's Journey to Jerusalem, IV.123 Christ's Last Journey, IV.213 Elijah's Travels, III.112 Palestine, Time of The New Testament, IV.24 Palestine, Time of the Old Testament, III.14 Paul's First Journey, IV.381 Paul's Second Journey, IV.393 Paul's Third Journey, IV.415 Paul's Journey to Rome, IV.449 [End of "VOLUME FIVE: SONGS OF THE AGES"] [End of volume set.]